Skip to main content

Full text of "The works of President Edwards .."

See other formats


\V 


y  * 


^^^^/fyy 


WORKS 


IN  EIGHT  VOLUMES. 


VOLUME  IV 


CONTAINING 


I.    A  TREATISE  CONCERNING 

RELIGIOUS    AFFECTIONS. 
II.    OBSERVATIONS  CONCERN- 
ING   FAITH. 


III.    REASONS     AGAINST     DR. 

watts's  notion  of 
the  preexistence  of 
Christ's  human  soul. 


FIRST  AMERICAN  EDITION. 


PUBLISHED    AT    WORCESTER, 

By    ISAIAH    THOMAS,    Jun- 


ISAAC    S-fURtEVANT,  PRINTER. 

■  1803. 


INTRODUCTION. 

TO  THE  TREATISE  ON  THE  AFFECTIONS. 


1  HERE  is  no  question  whatsoever,  that  is  of  green- 
er importance  to  mankind,  and  that  it  more  concerns  every  indi- 
vidual person  to  be  zvell  resolved  in,  than  this.  What  are  the 
distinguishing  qualifications  of  those  that  are  in  favor  with 
God,  and  intitled  to  his  eternal  rewards  ?  Or,  which  comes  to 
the  same  thing,  What  is  the  nature  of  true  religion  ?  And 
wherein  do  lie  the  distinguishing  notes  of  that  virtue  and  holi- 
ness that  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  do  more  differ  one  from 
another.  It  would  be  endless  to  reckon  up  the  variety  of  opin- 
ions in  this  point,  that  divide  the  Christian  world  ;  making  mani- 
fest the  truth  of  that  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  at- 
tend to  this  matter,  with  the  utmost  diligence  and  care,  and  ex- 
actness of  search  and  inquiry,  that  I  have  been  capable  of:  It  is 
a  subject  on  which  my  mind  has  been  peculiarly  intent,  ever  since 
Ifrst  entereel  on  the  study  of  divinity.  But  en  to  the  success  of 
viy  inquiries,  it  must  be  Irft  to  the  judgment  of  the  reader  of  the 
following  treatise. 

I  am  sensible  it  is  much  more  difficult  to  judge  impartially  of 
that  which  is  the  subject  of  this  discourse,  in  the  midst  of  the  dust 
and  smoke  of  such  a  state  of  controversy,  as  this  land  is  now  in, 
about  things  of  this  nature  :  As  it  is  more  difficidi  to  write  im- 
partially, so  it  is  more  difficult  to  read  impartially.  Many  will 
probably  be  hurt  in  their  spirits,  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  here 
justified  and  approved.  And  it  may  be,  some  will  be  rendu  to 
charge  me  with  inconsistence  with  myself,  in  so  much  approving 
some  things,  and  so  much  condemning  others  ;  as  1  have  found 
this  has  always  been.objected  to  by  some,  ever  since  the  beginning 


iv  INTRODUCTION 

of  our  late  controversies  about  religion.  It  is  a  hard  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.  But  yet,  I  am  humbly, 
but  fully  persuaded,  we  shall  never  be  in  the  way  of  truth,  nor  go 
on  in  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  shoidd  be  thai  which  is  so  divine  and  precious,  as  the 
saving  grace  of  God,  and  the  new  and  divine  nature,  dwelling 
in  the  same  heart,  with  so  much  corruption,  hypocrisy,  and  ini- 
quity, in  a  particular  saint.  Yet  neither  of  these  is  more  myste- 
rious than  real.  And  neither  of  then  is  a  new  or  rare  thing.  It 
is  no  new  thing,  that  much  false  religion  should  prevail,  at  a  time 
cf  great  reviving  of  true  religion  ;  and  that  at  such  a  time  mul- 
titudes of  hypocrites  should  spring  up  among  true  saints.  It  nvas 
so  in  that  great  teforituttlon,  and  revival  of  religion,  that  was  in 
Josiah's  time  ;  as  appears  by  Jer.  iii.  10,  andiv.  3,  4,  and  also 
by  the  great  aflostacy  thai  there  was  in  the  land,  so  soon  after 
his  reign.  So  it  was  in  thai  great  outpouring  of  the  Spirit  upon 
the  Jews,  that  was  in  the  days  of  John  the  Baptist  ;  as  appears 
by  the  great  aftdsiacy  of  thai  people  so  soon  after  so  ge?ural  an 
awa'-enhig,  arid  the  temporary  religious  comforts  and  joys  of  ma- 
ny ;  John  v.  35.  "  Ye  were  willing  for  a  season  to  rejoice  in  his 
light."  So  ii  was  in  those  great  commotions  that  were  among 
the  multitude,  occasioned  by  the  preaching  of  Jesus  Christ  ;  of 
the  many  that  were  then  called,  but  few  were  chosen  ;  of  the  mul- 
titude that  were  roused  and  affected  by  his  preaching,  and  at  one 
time  or  oilier  appeared  mightily  engaged,  full  of  admiration  of 
Christ,  and  elevated  with  joy^  but  few  were  true  disciples,  that 
stood  the  shock  cf  the  great  trials  that  came  afterwards,  and  en- 
dured to  the  end  :  Many  were  like  the  stony  ground,  or  thorny 
ground  ;  and  but  few ,  comparatively  like  the  good  ground.  Of 
.:,'.','•  whole  hen/:  that  war.  gathered  great  part  was  chaff,  thai  the 
wind  afterwards  drove  away  ;  and  the  heap  of  wheat  that  was 
lift,  was  comparatively  sinall ;  as  appears  abundantly,  by  the  his- 
tory qftht  .'■ ,  ..<  '/'■••  tami  .  Sb  ii  v.-  -  in  that  great  outpouring 
of  the  Spirit  that  \.       ty  tfo  .   .  •  ;  a.<  appears  by  Maith. 

xxiv.  10....  13.  Gal.  iii.  I,  and  iv.  11,  15.  Phil.  ii.  21,  and  iii. 
18,  19,  and  the  two  epis'.i-s  to  the  Corinthians,  and  many  other 
parts  cf  the  New  Testament.'  And  so  it  was  in  the  great  reform- 
:>(  •■>  Pbfiery.  it  apjiears  plainly  to  have  beeh'in  the  visi- 
ble church  ef  God,  in   times  of  great  reviving  of  religion,  from 


INTRODUCTION. 

lime  to  time,  as  it  is  faith  the  fruit  trees  in  the  spring  ;  there  are 
a  multitude  of blossoms  ;  all  which  appear  fair  and  beautiful,  and 
there  is  a  premising  appearance  of  young  fruits  ;  but  many  of 
them  are  but  of short  continuance,  i  hey  soon  fall  off)  and  never 
come  to  maturity. 

Not  that  it  is  to  be  supposed  that  it  mill  always  be  so  ;  for  though 
there  never  will,  in  this  world,  be  an  entire  purity  ;  either  in  par- 
ticular saints,  in  a  perfect  freedom  from  mixtures  of  corruption  ; 
or  in  the  church  of  God,  without  any  mixture  of  hypocrites  with 
saints,  and  counterfeit  religion,  and  false  appearances  of  grace 
•with  true  religion,  and  real  holiness  :  Yet  it  is  evident,  that  there 
ivill  come  a  time  of  much  greater  purity  in  the  church  of  Go.!, 
than  has  been  in  ages  past  ;  it  is  plain  by  these  texts  of  scripture, 
Isa.  Hi.  Ezek.  xliv.  6,  7,  9.  Joel  in.  17.  Zech.  xiv.  2  1 .  Psal.  Ixix. 
32,  35,  36.  Isa.  xxxv.  8,  10.  chap.  iv.  3,  4.  Ezek.  xx.  38.  Psal. 
xxxvii.  9,  10,  21,  29.  And  one  great  reason  of  it  will  be  thai  at 
that  time  God  will  give  much  greater  light  to  his  people,  to  dis- 
tinguish between  true  religion  and  its  counterfeits  ;  Mai.  Hi.  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  ver.  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  dis- 
cerned and  distinguished,  that  the  devil  has  had  his  greatest  ad- 
vantage against  the  cause  and  kingdom  of  Christ,  all  along  hither- 
to. It  is  by  tliis  means,  principally,  that  he  has  prevailed  again.,: 
all  revivings  of  religion,  that  ever  have  been,  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,  shew  themselves  much  more  concerned  ai  the 
former  mischief,  than  the  latter.  By  this,  Satan  prevailed  a- 
gavist  the  reformation,  began  by  Luther,  Ztdnglius,  (Sfc.  to  pint  a 
Otofl  to  its  progress,  and  bring  it  into  disgrace  ;  ten  times  more, 
than  by  all  those  bloody,  cruel,  and  before  unheard  of  persecutions 
of  the  church  of  Rome.  By  this,  principally  has  he  fircvail&l 
against  revivals  of  religion,  that  have  been  in  our  nation  since  the 
reformation.  By  this  he  prevailed  against,  Newenghanl,  to  quench 
the  love  and  spoil  theijoy  of  her  espousals-,  about  an  hundred  years 
ago.  And  I  think,  I  have  had  opportunity  enough  to  see  plainly 
that  by  this  the  de~cil  has  prevailed  against  the  late,  great  revival 
of  religion  in  Newengland,  so  happy  and  promising  in  its  begin- 
ning :  Here  most  evidently  has  been   the   main  advantage   Satan 


?i  INTRODUCTION. 

has  had  against  i:s  ;  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,  as  we  now  behold  her,  ;  with  her  gar- 
ments  rent,  her  face  disfigured,  her  nakedness  exposed,  her  limbs 
broken,  and  weltering  in  the  blood  of  her  own  wounds,  and  in  no 
ivisc  able  to  arise  ;  and  this,  so  quickly  after  her  late  great  joys 
and  hofies  :  Lam.  i.  \7.  "  Zion  sprcadcth  forth  her  hands,  and 
there  is  none  to  comfort  her  :  The  Lord  hath  commanded  conccr::- 
ing  Jacob,  that  his  adversaries  shall  be  round  about  him  :  Jerusa- 
lem is  as  a  menstruous  woman  (unong  them."  I  have  seen  the 
devil  prevail  the  same  way, against  two  great  receivings  of  relig- 
ion in  this  country.  Satan  goes  on  with  mankind,  as  he  began 
with  them.  lie  prevailed  against  our  first  parents,  and  cast  them 
out  of  paradise,  and  suddenly  brought  all  their  happiness  and  glo- 
ry to  an  end,  by  appearing  to  be  a  friend  to  their  happy  Jiaradi- 
saic  slate,  and  pretending  to  advance  it  to  higher  degrees.  So 
the  same  cunning  serpent,  that  beguiled  Eve  through  his  sublilty, 
by  perverting  us  from  the  simplicity  that  is  in  Christ,  hath  sud- 
denly prevailed  to  deprive  us  of  that  fair  prospect,  we  had  a  lit- 
tle while  ago,  of  a  kind  of  paradisaic  state  of  the  church  of  God 
in  JVewengland. 

After  religion  has  revived  in  the  church  c/  God,  and  enemies 
appear,  people  that  are  engaged  to  defend  its  cause,  are  common- 
ly most  exposed,  where  they  are  least  sensible  of  danger.  While 
they  are  wholly  intent  upon  the  opposition  that  appears  openly  be- 
fore them,  to  make  head  against,  that,  and  do  neglect  carefully  to 
look  all  around  them,  the  devil  comes  behind  them,  and  gives  a  fa- 
tal stab  unseen  ;  and  has  opportunity  to  give  a  more  home  stroke, 
and  wound  the  deeper,  because  he  strikes  at  his  leisure,  and  ac- 
cording to  his  pleasure,  being  obstructed  by  no  guard  or  resist- 
ance. 

And  so  it  z'v  likely  ever  to  be  in  the  church,  whenever  religion 
revives  remarkably,  till  we  have  learned  well  to  distinguish  be- 
tween true  and  false  religion,  between  saving  affections  and  ex- 
periences, and  those  manifold  fair  shews,  and  glistening  appear- 
ances, 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  by  bringing  it  to  pass, 
that  that  should  be  offered  to  God,  by  multitudes,  under  a  notion 
of  a  pleasing  acceptable  service  to  him,  that  is  indeed  above  all 
things  abominable  to  him.  By  this  means  he  deceives  great  mul- 
titudes  about  the  state  of  their  souls  j  making  them  think  they 
are  something,  <:.•/<•;  they  ere  nothing  ;  and  so  eternally  undoes 
them  ;  and  not  only  so,  bur  establishes  many  in  a  strong  confi- 
■  of ihir  eminent  holiness,  who  arc  in  God's  sight  some  of 
'.he  vile. .■•:'  if  hypocrites.     By  t his  means,   he  many  ways   damps 


INTRODUCTION.  tii 

and  wounds  religion  in  the  hearts  of  the  saintsy  obscures  and  de~ 
forms  it  by  corrupt  mixtures,  causes  their  religious  affections 
woefully  to  degenerate,  and  sometimes  for  a  considerable  time,  to 
be  like  the  manna,  that  bred  worms  and  stank  ;  and  dreadfully 
ensnares  and  confounds  the  minds  of  others  of  the  saints,  and 
brings  them  into  great  difficidties  and  temptation,  and  entangles 
ihem  in  a  wilderness,  out  of  which  they  can  by  no  means  extri- 
cate themselves.  By  this  means,  Satan  mightily  encourages  the 
hearts  of  open  enemies  of  religion,  and  strengthens  their  hands, 
and  f  Us  them  with  weapons,  and  makes  strong  their  fortresses  ; 
when,  at  the  same  time,  religion  and  the  church  of  God  lie  ex- 
posed to  them,  as  a  city  without  walls.  By  this  means,  he  brings 
it  to  pass,  that  wen  work  wickedness  under  a  notion  of  doing  God 
service,  and  so  sin  without  restraint,  yea  with  earnest  forward- 
ness and  zeal,  dnd  with  all  their  might.  By  this  means,  he 
brings  in  even  the  friends  of  religion,  insensibly  to  themselves,  to 
do  the  work  of  enemies,  by  destroying  religion  in  afar  more  ef- 
fectual manner  than  open  enemies  can  do,  under  a  notion  of  ad* 
vancing  it.  By  this  means  the  devil  scatters  the  fiock  of  Christ, 
and  sets  them  one  against  another,  and  that  with  great  heat  of 
spirit,  under  a  notion  of  zeal  for  God  :  and  religion,  by  degrees, 
degenerates  into  vain  jangling  ;  and  during  the  strife, Satan  leads 
both  parties  far  out  of  the  right  way,  driving  each  to  great  ex- 
tremes, one  on  the  right  hand,  and  the  other  on  the  lift, ace  or  ding 
as  he  finds  they  are  most  inclined ',  or  most  easily  moved  and  sway'' 
ed,till  the  right  path  in  the  middle  is  almost  wholly  neglected.  And 
in  the  ?nidsl  of  this  confusion,  the  devil  has  great  opportunity  to 
advance  his  own  interest,  and  make  it  strong  in  ways  innumera- 
ble, and  get  the  government  of  all  into  his  own  hands,  and  work 
his  own  will.  And  by  what  is  seen  of  the  terrible  consequences 
of  this  counterfeit  religion,  when  not  distinguished  from  true  re- 
ligion, God's  people  in  general  have  their  minds  unhinged  and 
•unsettled,  in  things  of  religion  and  know  not  where  to  set  their 
foot,  or  what  to  think  or  do  ;  and  many  arc  brought  into  doubts, 
whether  there  be  any  thing  at  all  in  religion  ;  end  heresy  and, 
infidelity,  and  atheism  greatly  prevail. 

'Therefore  it  greatly  concerns  us  to  use  our  utmost  endeavors 
clearly  to  discern,  and  ha<ve  it  ivell  settled  and  established,  ivhere- 
in  true  religion  does  consist.  Till  this  be  done,  it  may  be  expected, 
that  great  revivings  of  religion  ivill  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,  net  knowing 
clearly  and  distinctly  vjhat  ive  ought  to  contend  for. 

My  design  is  to  contribute  my  mite,  and  use  my  best  f  however' 
feeble  J  endeavors  to  this  end,  in  the  ensuing  treatise  ;  txiberein  if 
must  be  noted,  that  my  design  is  someivhat  diverse  from  the  de- 
sign of  ivbat  I  have  formerly  published,  vuhicb  tv.is  to  shew  the 
distinguishing  marks  of  a  work  of  the  Spirit  of  God,  including  bed 


vffi  INTRODUCTION. 

his  common  and  saving  operations  ;  but  -what  I  aim  at  novj,  is  to 
sbetv  the  nature  and  signs  of  the  gracious  operations  of  Cod's 
Spirit,bv  which  they  ere  to  be  distinguished  from  ail  things  'what- 
soever, that  the  minds  of  men  are  the  subjects  of,  '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  re- 
ligion. And  'whether  I  have  succeeded  to  bring  any  light  to  this 
subject  or  no,  and  hoive'ver  my  attempts  may  be  reproached,  in 
these  captious  and  censorious  times,  I  hope  in  the  mercy  of  a  gra- 
ciius  God,  for  the  acceptance  of  the  sincerity  of  my  endeavors  ;  and 
hope  als^  for  the  candor  and  prayers  of  the  true  followers  of  the 
meek  and  charitable  Lamb  of  Cod. 


TREATISE 


CONCERNING 


RELIGIOUS  AFFECTIONS. 


Vol.  IV. 


RELIGIOUS  AFFECTIONS. 


Px\RT  I. 

Concerning  the  Nature  of  the  Affections,  and  their 
Importance  in  Religion. 

I  PETER  i.  8. 

Whom  having  not  seen,  ye  love  5  in  whom,  though  now 
ye  see  him  not,  yet  believing,  ye  rejoice  with  joy 
unspeakable,  and  full  of  glory- 

1 N  these  words,  the  apostle  represents  the  state  of 
the  minds  of  the  Christians  he  wrote  to,  under  the  persecu* 
tions  they  were  then  the  subjects  of.  These  persecutions  are 
what  he  has  respect  to,  in  the  two  preceding  verses,  when  he 
speaks  of  the  trial  of  their  faith,  and  of  their  being  in  heaviness 
throicgh  manifold  temptations. 

Such  trials  are  of  threefold  benefit  to  true  religion.  Here= 
by  the  truth  of  it  is  manifested,  and  it  appears  to  be  indeed 
true  religion  ;  they,  above  all  other  things,  have  a  tendency 
to  distinguish  between  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  nextly  preceding 
the  text,  and  in  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 
no.  And  the  faith  of  true  Christians  being  thus  tried  and 
proved  to  be  true,  is  "  found  to  praise,  and  honor,  and  glory," 
as  in  that  preceding  verse. 

And  then,  these  trials  are  of  further  benefit  to  true  relig- 
ion ;  they  not  only  manifest  the  truth  of  it,  but  they  make  its 
genuine  beauty  and  amiableness  remarkably  to  appear,     Tru* 

Vol.  IV.  B 


Id  RELIGIOUS  AFFECTIONS. 

virtue  never  appears  so  lovely,  as  when  it  is  most  oppressed  ; 
and  the  divine  excellency  of  real  Christianity,  is  never  exhib- 
ited 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  honor, 
and  glory." 

And  again,  another  benefit  that  such  trials  are  of  to  true  re- 
ligion, is,  that  they  purify  and  increase  it.  They  not  only 
manifest  it  to  be  true,  but  also  tend  to  refine  it,  and  deliver  it 
from  those  mixtures  of  that  which  is  false,  which  encumber 
and  impede  it  ;  that  nothing  may  be  left  but  that  which  is 
true.  They  tend  to  cause  the  amiableness  of  true  religion  to 
appear  to  the  best  advantage,  as  was  before  observed  ;  and 
not  only  so,  but  they  tend  to  increase  its  beauty,  by  establish- 
ing and  confirming  it,  and  making  it  more  lively  and  vigor- 
ous, and  purifying  it  from  those  things  that  obscured  its  lustre 
and  glory.  As  gold  that  is  tried  in  the  fire,  is  purged  from 
its  alloy,  and  all  remainders  of  dross,  and  comes  forth  more 
solid  and  beautiful ;  so  true  faith  being  tried  as  gold  is  tried 
in  the  fire,  becomes  more  precious,  and  thus  also  is  "  found 
unto  praise,  and  honor,  and  glory."  The  apostle  seems  to 
have  respect  to  each  of  these  benefits,  that  persecutions  arc  of 
to  true  religion,  in  the  verse  preceding  the  text. 

And  in  the  text,  the  apostle  observes  how  true  religion  op- 
erated in  the  Christians  he  wrote  to,  under  their  persecutions 
whereby  these  benefits  of  persecution  appeared  in  them  ;  or 
what  manner  of  operation  of  true  religion,  in  them,  it  was, 
Avhereby  their  religion,  under  persecution,  was  manifested  to 
be  true  religion,  and  eminently  appeared  in  the  genuine  beau- 
ty and  amiableness  of  true  religion,  and  also  appeared  to  be 
increased  and  purified,  and  go  was  like  to  be  "  found  unto 
praise,  and  honor,  and  glory,  at  the  appearing  of  Jesus 
Christ."  And  there  were  two  kinds  of  operation,  or  exer- 
cise of  true  religion,  in  them,  under  their  sufferings,  that  the 
apostle  takes  notice  of  in  the  text,  wherein  these  benefits  ap- 
peared. 

1 .  Lcve  to  Christ  ;  «  Whom  having  not  yet  seen,  ye  love." 
The  world   was  ready  to  wonder,  what  strange  principle  it 


RELIGIOUS  AFFECTIONS.  11 

was,  that  influenced  them  to  expose  themselves  to  so  great 
sufferings,  to  forsake  the  things  that  were  seen,  and  renounce 
all  that  was  dear  and  pleasant,  which  was  the  object  of  sense. 
They  seemed  to  the  men  of  the  world  about  them,  as  though 
they  were  beside  themselves,  and  to  act  as  though  they  hated 
themselves  ;  there  was  nothing  in  their  view,  that  could  in- 
duce them  thus  to  suffer  and  support  them  under,  and  carry 
them  through  such  trials.  But  although  there  was  nothing 
that  was  seen,  nothing  that  the  world  saw,  or  that  the  Christ- 
ians themselves  ever  saw  with  their  bodily  eyes,  that  thus  influ- 
enced and  supported  them,  yet  they  had  a  supernatural  prin- 
ciple of  love  to  something  unseen  ;  they  loved  Jesus  Christ, 
for  they  saw  him  spiritually  Avhom  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  re- 
joice." 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,  sub- 
lime, and  heavenly  nature,  being  something  supernatural,  and 
truly  divine,  and  so  ineffably  excellent ;  the  sublimity  and  ex- 
quisite sweetness  of  which,  there  were  no  words  to  set  forth. 
Unspeakable  also  in  degree  ;  it  pleasing  God  to  give  them 
this  holy  joy,  with  a  liberal  hand,  and  in  large  measure,  in 
their  state  of  persecution. 

Their  joy  was  full  of  glory.  Although  the  joy  was  un- 
speakable, and  no  words  were  sufficient  to  describe  it,  vet 
something  might  be  said  of  it,  and  no  words  more  fit  to  repre- 
sent 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, 


12  RELIGIOUS  AFFECTIONS. 

and  their  natures  exalted  and  perfected.  It  was  a  most  wor- 
thy, noble  rejoicing,  that  did  not  corrupt  and  debase  the  minds 
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  : 

Doctrine.  True  religion.,  in  great  part,  consists  in  holy 
affections. 

We  see  that  the  apostle,  in  observing  and  remarking  the 
operations  and  exencisesof  religion  in  the  Christians  he  wrote* 
to,  wherein  their  religion  appeared  to  be  true  and  of  the  right 
kind,  when  it  had  its  greatest  trial  of  what  sort  it  was,  being 
tried  by  persecution  as  gold  is  tried  in  the  fire,  and  when 
their  religion  not  only  proved  true,  but  was  most  pure,  and 
cleansed  from  its  dross  and  mixtures  of  that  which  was  not 
true,  and  when  religion  appeared  in  them  most  in  its  genuine 
excellency  and  native  beauty,  and  was  found  to  praise,  and 
honor,  and  glory  ;  he  singles  out  the  religious  affections  of 
love  andjoij,  that  were  then  in  exercise  in  them  :  These  are 
the  exercises  of  religion  he  takes  notice  of,  wherein  their  re- 
ligion did  thus  appear  true  and  pure,  and  in  its  proper  glory. 
Here  I  would, 

1.  Shew  what  is  intended  by  the  affections. 

2.  Observe  some  things  which  make  it  evident,  that  a  great 
part  of  true  religion  lies  in  the  affections. 

I.  It  may  be  inquired,  what  the  affections  of  the  mind  arc  r 
I  answer. ...The  affections  are  no  other  than  the  more  vig- 
orous and  sensible  exercises  of  the  inclination  and  will  of  the 
soul. 

God  has  endued  the  soul  with  two  faculties  :  One  is  that 
by  which  it  is  capable  of  perception  and  speculation,  or  by 
which  it  discerns,  and  views,  and  judges  of  things  ;  which  is 
called  the  understanding.  The  other  faculty  is  that  by  which 
the  soul  does  not  merely  perceive  and  view  things,  but  is 
some  way  inclined  with  respect  to  the  things  it  views  or  von- 


RELIGIOUS  AFFECTIONS  13 

ciders  ;  either  is  inclined  to  them,  or  is  disinclined  and  averse 
from  them  ;  or  is  the  faculty  by  which  the  soul  does  not  be- 
hold things,  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  has  respect  to 
the  actions  that  are  determined  and  governed  by  it,  is  called 
the  will  :  And  the  mind,  with  regard  to  the  exercises  of  this 
faculty,  is  often  called  the  heart. 

The  exercise  of  this  faculty  are  of  two  sorts  ;  either  thosa 
by  which  the  soul  is  carried  out  towards  the  things  that  are 
in  view,  in  approving  of  them,  being  pleased  with  them,  and 
inclined  to  them  ;  or  those  in  which  the  soul  opposes  the 
things  that  are  in  view,  in  disapproving  them,  and  in  being 
displeased  with  them,  averse  from  them,  and  rejecting 
them. 

And  as  the  exercises  of  the  inclination  and  will  of  the  soul 
are  various  in  {heir  kinds,  so  they  are  much  more  various  in 
their  degrees.  There  are  some  exercises  of  pleasedness  or 
displeasedness,  inclination  or  disinclination,  wherein  the  soul 

is  carried  but  a  little  beyond  a  state  of  perfect  indifference 

And  there  are  other  degrees  above  this,  wherein  the  approba- 
tion or  dislike,  pleasedness  or  aversion,  are  stronger,  where- 
in we  may  rise  higher  and  higher,  till  the  soul  comes  to  act 
vigorously  and  sensibly,  and  the  actings  of  the  soul  are  with 
that  strength,  that  (through  the  laws  of  the  union  which  the 
Creator  has  fixed  between  the  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,  that  arc  the  fountain  of  the  fluids 
of  the  body  :  From  whence  it  comes  to  pass,  that  the  minoV 
with  regard  to  the  exercises  of  this  faculty,  perhaps  in#all  na- 
tions and  ages,  is  called  the  heart.  And,  it  is  to  be  noted, 
that  they  are  these  more  vigorous  and  sensible  exercises  of 
this  faculty  that  are  called  the  affections. 

The  will,  and  the  affections  of  the  soul,  are  not  two  facul- 
ties ;  the  affections  are  not  essentially  distinct  from  the  will, 
oor  do  they  differ  from  the  mere  actings  of  the  will,  and  in? 


14  RELIGIOUS  AFFECTIONS. 

clination  of  the  soul,  but  only  in  the  liveliness  and  sensible* 
ness  of  exercise. 

It  must  be  confessed,  that  language  is  here  somewhat  im- 
perfect, and  the  meaning  of  words  in  a  considerable  meas- 
ure loose  and  unfixed,  and  not  precisely  limited  by  custom, 
-which  governs  the  use  of  language.  In  some  sense,  the  af- 
fection of  the  soul  differs  nothing  at  all  from  the  will  and  in- 
clination, and  the  will  never  is  in  any  exercise  any  further 
than  it  is  affected  ;  it  is  not  moved  out  of  a  state  of  perfect 
indifference,  any  otherwise  than  as  it  is  affected  one  way  or 
•other,  and  acts  nothing  any  further.  But  yet  there  are  many 
•  actings  of  the  will  and  inclination,  that  are  not  so  commonly 
called  affection*  :  In  every  thing  we  do,  wherein  we  act  vol- 
untarily, there  is  an  exercise  of  the  will  and  inclination,  it  is 
our  inclination  that  governs  us  in  our  actions;  but  all  the 
actings  of  the  inclination  and  will,  in  all  our  common  actions 
of  life,  are  not  ordinarily  called  affections.  Yet,  what  are 
commonly  called  affections  are  not  essentially  different  from 
them,  but  only  in  the  degree  and  manner  of  exercise.  In  ev- 
ery act  of  the  will  whatsoever,  the  soul  either  likes  or  dislikes 
is  either  inclined  or  disinclined  to  what  is  in  view  :  These 
are  not  essentially  different  from  those  affections  of  love  and 
hatred  :  That  liking  or  inclination  of  the  soul  to  a  thing,  if 
it  be  in  a  high  degree,  and  be  vigorous  and  lively,  is  the  very 
same  thing  with  the  affection  of  love  ;  and  that  disliking  and 
disinclining,  if  in  a  greater  degree,  is  the  very  same  with  ha- 
tred. In  every  act  of  the  will  for,  or  towards  something  not 
present,  the  soul  is  in  some  degree  inclined  to  that  thing  ;  and 
that  inclination,  if  in  a  considerable  degree,  is  the  very  same 
with  the  affection  of  desire.  And  in  every  degree  of  the  act 
of  the  will,  wherein  the  soul  approves  of  something  present, 
there  is  a  degree  of  pleasedness  ;  and  that  pleasedness,  if  it 
be  in  a  considerable  degree,  is  the  very  same  with  the  affec- 
tion of  joy  or  delight.  And  if  the  will  disapproves  of  what  is 
present,  the  soul  is  in  some  degree  displeased,  and  if  that  dis- 
plcascdness  be  great,  it  is  the  very  same  with  the  affection  of 
r-rief  or  sorrow. 


RELIGIOUS  AFFECTIONS.  15 

Such  seems  to  be  our  nature  and  such  the  laws  of  the  union 
of  soul  and  body,  that  there  never  is,  in  any  case  whatsoever, 
any  lively  and  vigorous  exercise  of  the  will  or  inclination  of 
the  soul- without  some  effect  upon  the  body,  in  some  alteration 
of  the  motion  of  its  fluids,  and  especially  of  the  animal  spir- 
its. And,  on  the  other  hand,  from  the  same  iaws  of  the  u- 
nion  of  soul  and  body, the  constitution  of  the  body,  and  the  mo- 
tion of  its  fluids,  may  promote  the  exercise  of  tne  affections. 
But  yet  it  is  not  the  body,  but  the  mind  only,  that  is  the  prop- 
er seat  of  the  affections.  The  body  of  man  is  no  more  ca- 
pable of  being  really  the  subject  of  love  or  hatred,  joy  or  sor- 
row, 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  that  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  ha- 
tred, 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  ;  and  affection  is  a  word,  that 
in  its  ordinary  signification,  seems  to  be  something  more  ex- 
tensive than  passion,  being  used  for  all  vigorous  lively  actings 
of  the  will  or  inclination  ;  but  passion  for  those  that  are  more  ' 
sudden,  and  whose  effects  on  the  animal  spirits  are  more  vi- 
olent, and  the  mind  more  overpowered,  and  less  in  its  own 
command. 

As  all  the  exercises  of  the  inclination  and  will,  arc  either 
in  approving  and  liking,  or  disapproving  and  rejecting  ;  so 
the  affections  are  of  two  sorts  ;  tliey   arc  those  by  which  the 


16  RELIGIOUS  AFFECTIONS. 

soul  is  carried  out  to  what  is  in  view,  cleaving  to  it,  or  seek* 
ing  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  par- 
ticularly to  define. 

And  there  are  some  affections  wherein  there  is  a  compo- 
sition of  each  of  the  aforementioned  kinds  of  actings  of  the 
will  ;  as  in  the  affection  of  fiity,  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. 

There  are  other  mixed  affections  that  might  be  also  men- 
tioned, but  I  hasten  to, 

II.  The  second  thing  proposed,  which  was,  to  observe 
some  things  that  render  it  evident,  that  true  religion,  in  great 
part  consists  in  the  affections.     And  here, 

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  wouldings,  raising  us 
but  a  little  above  a  state  of  indifference  :  God,  in  his  word, 
greatly  insists  upon  it,  that  Ave  be  good  in  earnest,  «  fervent 
in  spirit,"  and  our  hearts  vigorously  engaged  in  religion  : 
Rom.  xii.  11.  "  Be  ye  fervent  inspirit,  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  ail  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,  ?ig- 


RELIGIOUS  AFFECTIONS.  17 

orous  en^agedness  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  suitable- 
ness in  the  exercises  of  our  hearts,  to  their  nature  and  impor- 
tance, unless  they  be  lively  and  powerful.  In  nothing  is  vig- 
or in  the  actings  of  our  inclinations  so  requisite,  as  in  relig- 
ion ;  and  in  nothing  is  lukewarmness  so  odious.  True  relig- 
ion is  evermore  a  powerful  thing  ;  and  the  power  of  it  ap- 
pears, in  the  first  place  in  the  inward  exercises  of  it  in  the 
heart,  where  is  the  principal  and  original  seat  of  it.  Hence 
true  religion  is  called  the  power  of  godliness,  in  distinction 
from  the  external  appearances  of  it,  that  are  the/or??*  of  it, 
2  Tim.  iii.  5.  «  Having  a  form  of  godliness,  but  denying  the 
power  of  it."  The  Spirit  of  God,  in  those  that  have  sound 
and  solid  religion,  is  a  spirit  of  powerful  holy  affection  ;  and 
therefore,  God  is  said  "  to  have  given  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  fervor  of 
those  exercises  the  Spirit  of  God  excites  in  their  hearts, 
whereby  their  hearts  when  grace  is  in  exercise,  may  be  said 
to  "  burn  within  them  ;"  as  is  said  of  the  disciples,  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  fight- 
ing with  strong  enemies  that  seek  our  lives,  and  warring  as 
those,  that  by  violence  take  a  city  or  kingdom. 

And  though  true  grace  has  various  degrees,  and  there  are 
some  that  are  but  babes  in  Christ,  in  whom  the  exercise  of 
Vol.  IV.  C 


16  RELIGIOUS  AFFECTIONS. 

of  the  inclination  and  will,  towards  divine  and  heavenly  thing!!* 
is  comparatively  weak  ;  yet  every  one  that  has  the  power  of 
godliness  in  his  heart,  has  his  inclinations  and  heart  exercised 
towards  God  and  divine  things,  with  such  strength  and  vigor 
that  these  holy  exercises  do  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,  than  his  own  life."  From  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  the  human  nature  has  not  only  given  af- 
fections to  men,  but  has  made  them  very  much  the  spring  of 
men's  actions.  As  the  affections  do  not  only  necessarily  belong 
to  the  human  nature,  but  are  a  very  great  part  of  it ;  so  inas« 
much  as  by  regeneration,  (persons  are  renewed  in  the  whole 
man,  and  sanctified  throughout)  holy  affections  do  not  only 
necessarily  belong  to  true  religion,  but  are  a  very  great  part 
of  it.  And  as  true  religion  is  of  a  practical  nature,  and 
God  hath  so  constituted  the  human  nature,  that  the  affec- 
tions are  very  much  the  spring  of  men's  actions,  this  also 
shews,  that  true  religion  must  consist  very  much  in  the  af- 
fections. 

Such  is  man's  nature,  that  he  is  very  unactive,  any  other- 
wise than  he  is  influenced  by  some  affection,  either  love  or 
hatred,  desire,  hope,  fear,  or  some  other.  These  affections 
we  see  to  be  the  springs  that  set  men  a  going,  in  ail  the  af- 
fairs of  life,  and  engage  them  in  all  their  pursuits  :  These 
are  the  things  that  put  men  forward,  and  carry  them  along,  in 
all  their  worldly  business  ;  and  especially  are  men  excited 
and  animated  by  these,  in  all  affairs  wherein  they  are  earnest- 
ly engaged,  and  which  they  pursue  with  vigor.  We  see  the 
world  of  mankind  to  be  exceeding  busy  and  active  ;  and 
the  affections  of  men  are  the  springs  of  the  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 


RELIGIOUS  AFFECTIONS.  19 

measure,  motionless  and  dead  ;  there  would  be  no  such  thing 
as  activity  amongst  mankind,  or  any  earnest  pursuit  whatso- 
ever. It  is  affection  that  engages  the  covetous  man,  and  him 
that  is  greedy  of  worldly  profits,  in  his  pursuits  ;  and  it  is  by 
the  affections,  that  the  ambitious  man  is  put  forward  in  his 
pursuit  of  worldly  glory  ;  and  it  is  the  affections  also  that 
actuate  the  voluptuous  man,  in  his  pursuit  of  pleasure  and  sen- 
sual delights  :  The  world  continues,  from  age  to  age  in  a 
continual  commotion  and  agitation,  in  a  pursuit  of  these  things ; 
but  take  away  all  affection,  and  the  spring  of  all  this  motion 
would  be  gone,  and  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  is  very  much  religious  affection  :  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  that  often  hear  the  word  of 
God,  and  therein  hear  of  those  things  that  are  infinitely  great 
and  important,  and  that  most  nearly  concern  them,  and  all 
that  is  heard  seems  to  be  wholly  ineffectual  upon  them,  and  to 
make  no  alteration  in  their  disposition  or  behavior  ;  and  the 
reason  is,  they  are  not  affected  with  what  they  hear.  There 
are  many  that  often  hear  of  the  glorious  perfections  of  God, 
his  almighty  power  and  boundless  wisdom,  his  infinite  maj- 
esty, and  that  holiness  of  God,  by  which  he  is  of  purer  eyes 
than  to  behold  .evil,  and  cannot  look  on  iniquity,  and  the  heav- 
ens are  not  pure  in  his  sight,  and  of  God's  infinite  goodness 
and  mercy,  and  hear  of  the  great  works  of  God's  wisdom, 
power  and  goodness,  wherein  there  appear  the  admirable  man- 
ifestations of  these  perfections  ;  they  hear  particularly  of  the 
unspeakable  love  of  God  and  Christ,  and  of  the  great  things 
that  Christ  has  done  and  suffered,  and  of  the  great  things  of 
another  world,  of  eternal  misery  in  bearing  the  fierceness  and 
wrath  of  Almighty  God,  and  of  endless  blessedness  and  glo- 
ry in  the  presence  of  God,  and  the  enjoyment  of  his  dear  love ; 
they  also  hear  the  peremptory   commands  of  God,  and  his 


20  RELIGIOUS  AFFECTIONS. 

gracious  counsels  and  warnings,  and  the  sweet  invitations  of 
the  gospel  ;  I  say,  they  often  hear  these  things  and  yet  re- 
main as  they  were  before,  with  no  sensible  alteration  in  them, 
either  in  heart  or  practice,  because  they  are  not  affected  with 

what  they  hear  ;   and  ever  will  be  so  till  they  are  affected 

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,  that  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  un- 
worthiness  and  deserving  of  God's  displeasure  ;  nor  was  ever 
one  induced  to  fly  for  refuge  unto  Christ,  while  his  heart  re- 
mained unaffected.  Nor  was  there  ever  a  saijnt  awakened 
out  of  a  cold,  lifeless  frame,  or  recovered  from  a  declining 
state  in  religion,  and  brought  back  from  a  lamentable  depart- 
ure 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  do  every  where  place  religion  very 
much  in  the  affections  ;  such  as  fear,  hope,  love,  hatred,  de- 
sire, joy,  sorrow,  gratitude,  compassion,  and  zeal. 

The  scriptures  place  much  of  religion  in  godly  fear  ;  inso- 
much, that  it  is  often  spoken  of  as  the  character  of  those  that 
are  truly  religious  persons,  that  they  tremble  at  God's  word, 
that  they  fear  before  him,  that  their  flesh  trembles  for  fear  of 
him,  and  that  they  are  afraid  of  his  judgments,  that  his  excel- 
lency makes  them  afraid,  and  his  dread  falls  upon  them,  and 
the  like  :  And  a  compellation  commonly  given  the  saints  in 
scripture,  is  "  fearers  of  God,"  or,  "  they  that  fear  the  Lord." 
And  because  the  fear  of  God  is  a  great  part  of  true  godliness, 
hence  true  godliness  in  general,  is  very  commonly  called  by 
the  name  of  ths  frar  of  God  ;  as  every  one  knows,  that  knows 
as\y  thing  of  the  Bible. 


RELIGIOUS  AFFECTIONS.  21 

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  con- 
stituting the  character  of  the  true  saints;  Psal.  xxxiii.  18. 
"  Behold  the  eye  of  the  Lord  is  upon  them  that  fear  him,  up- 
on them  that  hope  in  his  mercy."  Psal.cxlvii.il.  "The 
Lord  taketh  plea  Hire  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  Thes.  v.  8.  "  And  for  an  helmet,  the  ho/ie  of  salvation  ;" 
and  the  stire  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  sui'e  and  stedfast,  and  which  entereth  into  that  within  the 
vail."  It  is  spoken  of  as  a  great  fruit  and  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,  ac- 
cording 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,  in  love  to  God,  and  the  Lord  Jesus  Christ,  and  love  to 
the  people  of  God,  and  to  mankind.  The  texts  in  which  this 
is  manifest,  both  in  the  Old  Testament  and  New,  arc  innu- 
merable.    But  of  this  more  afterwards. 

The  contrary  affection  of  /ia (red  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 


22  RELIGIOUS  AFFECTIONS. 

may  be  known  and  distinguished;  Prov-  viii.  13.  "  The  feaj? 
of  the  Lord  is  to  hate  evil."  And  accordingly  the  saints  are 
called  upon  to  give  evidence  of  their  sincerity  by  this,  Psal. 
xcvii.  10.  «  Yc  that  love  the  Lord  hate  evil."  And  the  Psalm- 
ist often  mentions  it  as  an  evidence  of  his  sincerity  ;  Psal.  ci. 
2,  3.  "I  will  walk  within  my  house  Avith  a  perfect  heart.  I 
■will  set  no  wicked  thing  before  mine  eyes  ;  I  hate  the  work 
©f  them  that  turn  aside."  Psal.  cxix.  104.  "  I  hate  every 
false  way."  So  ver.  128.  Again,  Psal.  exxxix.  21.  "  Do  I 
not  hate  them,  O  Lord,  that  hate  thee  ?" 

So  holy  desire,  exercised  in  longings,  hungerings,  and 
thirsiings  after  God  and  holiness,  is  often  mentioned  in  scrip- 
ture 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. 
Ixiii.  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."  So 
Psal.  lxxiii.  25,  and  cxliii.  6,  7.  and  exxx.  6.  Cant.  iii.  1,  2,  and 
vi.  8.  Such  a  holy  desire  and  thirst  of  soul  is  mentioned,  as 
one  thing  which  renders  or  denotes  a  man  truly  blessed,  in 
the  beginning  of  Christ's  sermon  on  the  mount,  Mat.  v.  6. 
"  Blessed  are  they  that  do  hunger  and  thirst  after  righteous- 
ness ;  for  they  shall  be  filled."  And  this  holy  thirst  is 
spoken  of,  as  a  great  thing  in  the  condition  of  a  participation 
of  the  blessings  of  eternal  life,   Rev.  xxi.  6.     «  I  will  give 


RELIGIONS  AFFECTIONS.  23 

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  impor- 
tant part  of  religion,  it  is  often  exhorted  to,  and  pressed,  with 
great  earnestness  j  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."  Mat. 
v.  12.  "  Rejoice,  and  be  exceeding  glad."  Phil.  iii.  1.  "  Fi- 
nally, brethren,  rejoice  in  the  Lord."  And  chap.  iv.  4.  "  Re- 
joice in  the  Lord  alway  ;  and  again,  I  say,  Rejoice."  1  Thes. 
v.  16.  "  Rejoice  evermore."  Psal.  cxlix.  2.  "  Let  Israel  re- 
joice in  him  that  made  him  ;  let  the  children  of  Zion  be  joy- 
ful 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,"  he.  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  ;  Mat.  v. 
4.  "  Blessed  are  they  that  mourn  ;  for  they  shall  be  comfort- 
ed." 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  great  thing  in  the  distinguishing  character  of  the 
saints,  but  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.  Ivii.  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. 


24  RELIGIOUS  AFFECTIONS. 

and  to  revive  the  heart  of  the  contrite  ones."  Chap.  Ixvi.  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  ;  espe- 
cially 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  do  frequently  speak  of  compas- 
sion or  mercy,  as  a  very  great  and  essential  thing  in  true  re- 
ligion ;  insomuch  that  good  men  are  in  scripture  denominated 
from  hence  ;  and  a  merciful  man,  and  a  good  man,  are  equiv- 
alent terms  in  scripture,  Isa.  Ivii.  1.  "  The  righteous  perish- 
eth,  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  decy- 
phered  ;  Psal.  xxxvii.  21.  "  The  righteous  sheweth  mercy, 
and  giveth  ;"  and  ver.  26.  «  He  is  ever  merciful,  and  lend- 
eth."  And  Prov.  xiv.  31.  "  He  that  honoreth  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,"  Sec.  This 
is  one  of  those  great  things  by  which  those  who  are  truly 
blessed  are  described  by  our  Saviour,  Mat.  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,  Mat.  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  that,  Mic.  vi.  8. 
"  He  hath  shewed  thee,  O  man,  what  is  good  :  And  what 
doth  the  Lord  require  of  thee,  but  to  do  justice,  and  love  mer- 
cy, and  walk  humbly  with  thy  God  ?"  And  also  that,  Hos. 
vi.  6.  "  For  I  desired  mercy,  and  not  sacrifice."  Which 
seems  to  have  been  a  text  much  delighted  in  by  our  Saviour, 
by  his  manner  of  citing  it  once  and  again,  Mat.ix.  13,  and  xii.  7. 

Zeal  is  also  spoken  of,  as  a  very  essential  part  of  the  relig- 
ion of  true  saints.     It  is  spoken  of  as  a  great  thing  Christ  had 


RELIGIOUS  AFFECTIONS.  £5 

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  is  spoken  of,  as  the  great  thing  want- 
ing in  the  lukewarm  Laodiceans,  Rev.  iii.  15,  16,  19. 

I  have  mentioned  but  a  few  texts,  out  of  an  innumerable 
multitude,  all  over  the  scripture,  which  place  religion  very 
much  in  the  affections.  But  what  has  been  observed,  may  be 
sufficient  to  shew  that  they  who  would  deny  that  much  of  true 
religion  lies  in  the  affections,  and  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  do  represent  true  religion,  as  being  sum- 
marily comprehended  in  love,  the  chief  of  the  affections,  and 
fountain  of  all  other  affections. 

So  our  blessed  Saviour  represents  the  matter,  in  answer  to 
the  lawyer,  who  asked  him,  which  was  the  great  command- 
ment of  the  law,  Mat.  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  neighbor  as  thyself.  On  these  two  commandments 
hang  all  the  law  and  the  prophets."  Which  last  words  sig- 
nify as  much,  as  that  these  two  commandments  comprehend 
all  the  duty  prescribed,  and  the  religion  taught  in  the  law  and 
the  prophets.  And  the  apostle  Paul  does  from  time  to  time 
make  the  same  representation  of  the  matter  ;  as  in  Rom.  xiii. 
8.  «  He  that  loveth  another,  hath  fulfilled  the  law."  And 
ver.  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  neighbor  as  thyself."  So  likewise  in  1  Tim. 
i.  5.  "  Now  the  end  of  the  commandment  is  charity,  out  of  a 
pure  heart,"  Sec.  So  the  same  apostle  speaks  of  love,  as  the 
greatest  thing  in  religion,  and  as  the  vitals,  essence  and  soul 
of  it ;  without  which,  the  greatest  knowledge  and  gifts,  and 
the  most  glaring  profession,  and  every  thing  else  which  ap- 

Vol.  IV.  D 


26  RELIGIOUS  AFFECTIONS 

pertains  to  religion,  are  vain  and  worthless  ;  and  represents 
it  as  the  fountain  from  whence  proceeds  all  that  is  good,  in  I 
Cor.  xiii.  throughout  ;  for  that  which  is  there  rendered  char- 
ity, in  the  original  is  ctyctTrv,  the  proper  English  of  which  is 
love. 

Now,  although  it  be  true,  that  the  love  thus  spoken  of  in- 
cludes the  whole  of  a  sincerely  benevolent  propensity  of  the 
soul  towards  God  and  man  ;  yet  it  may  be  considered,  that  it 
is  evident  from  what  has  been  before  observed,  that  this  pro- 
pensity or  inclination  of  the  soul,  when  in  sensible  and  vigor- 
ous exercise,  becomes  affection,  and  is  no  other  than  affec- 
tionate love.  And  surely  it  is  such  vigorous  and  fervent  love 
which  Christ  speaks  of,  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  neighbor  as  ourselves,  as  the 
sum  of  all  that  was  taught  and  prescribed  in  the  law  and  the 
prophets. 

Indeed  it  cannot  be  supposed,  when  this  affection  of  love  is 
here,  and  in  other  scriptures,  spoken  of  as  the  sum  of  all  re- 
ligion, that  hereby  is  meant  the  act,  exclusive  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  these  scriptures,  that  the  essence  of  all  true 
religion  lies  in  holy  love  ;  and  that  in  this  divine  affection, 
and  an  habitual  disposition  to  it,  and  that  light  which  is  the 
foundation  of  it,  and  those  things  which  are  the  fruits  of  it, 
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  the  affec- 
tions, and  the  fountain  of  all  the  affections.  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,  ac- 
cording to  the  circumstances  of  the  objects  of  these  affections, 
lis  present  or  absent,  cei'tain  or  uncertain,  probable  or  improb- 
able, arise  all  those  other  affections  of  desire,  hope,  fear,  joy, 
grief,  gratitude,  anger,  Sec.     From  a  vigorous,  affectionate, 


RELIGIOUS  AFFECTIONS.  Sf 

and  fervent  love  to  God,  will  necessarily  arise  other  religious 
affections  ;  hence  will  arise  an  intense  hatred  and  abhorrence 
of  sin,  fear  of  sin,  and  a  dread  of  God's  displeasure,  gratitude 
to  God  for  his  goodness,  complacence  and  joy  in  God,  when 
God  is  graciously  and  sensibly  present,  and  grief  when  he  is 
absent,  and  a  joyful  hope  when  a  future  enjoyment  of  God  is 
expected,  and  fervent  zeal  for  the  glory  of  God.  And  in  like 
manner,  from  a  fervent  love  to  men,  will  arise  all  other  virtu- 
ous affections  towards  men. 

6.  The  religion  of  the  most  eminent  saints  we  have  an 
account  of  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, 
and  so  described  their  own  religion,  and  the  manner  of  their 
intercourse  with  God,  in  the  writings  which  they  have  left  us, 
that  are  a  part  ©f  the  sacred  canon. 

The  first  instance  I  shall  take  notice  of,  is  David,  that  "  man 
after  God's  own  heart ;"  who  has  given  us  a  lively  portrait- 
ure of  his  religion  in  the  Book  of  Psalms.  Those  holy  songs 
of  his  he  has  there  left  us,  are  nothing  else  but  the  express- 
ions 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  God,  delight  and  joy  in  God,  a  sweet 
and  melting  gratitude  to  God,  for  his  great  goodness,  an  holy 
exultation  and  triumph  of  soul  in  the  favor,  sufficiency,  and 
faithfulness  of  God,  his  love  to,  and  delight  in  the  saints,  the 
excellent  of  the  earth,  his  great  delight  in  the  word  and  ordi- 
nances 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,  which  the 
psalms  of  David  are  every  where  full  of,  are  the  more  to  our 
present  purpose,  because  those  psalms  are  not  only  the  ex- 
pressions of  the  religion  of  so  eminent  a  saint,  that  God  speaks 
of  as  so  agreeable  to  his  mind  ;  but  were  also,  by  the  direc- 
tion 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 


23  RELIGIOUS  AFFECTIONS. 

all  ages,  as  well  as  the  religion  of  the  Psalmist.  And  it  h 
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  speaks 
in  the  name  of  Christ,  as  personating  him  in  these  breathings 
forth  of  holy  affection  ;  and  in  many  other  Psalms  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,  and  made  a  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  has  not  been  improbably  thought  by  some) 
the  most  eminent  servant  of  Christ  that  ever  lived,  received 
to  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  that  was  full  of  affection.  And  it  is  very  mani- 
fest, that  the  religion  he  expresses  in  his  epistles,  consisted 
very  much  in  holy  affections.  It  appears  by  all  his  expres- 
sions of  himself,  that  he  was,  in  the  course  of  his  life,  inflam- 
ed, actuated,  and  entirely  swallowed  up,  by  a  most  ardent  love 
to  his  glorious  Lord,  esteeming  all  things  as  loss,  for  the  ex- 
cellency of  the  knowledge  of  him,  and  esteeming  them  but 
clung  that  he  might  win  him.  He  represents  himself,  as  over- 
powered by  this  holy  affection,  and  as  it  were,  compelled  by 
it  to  go  forward  in  his  service,  through  all  difficulties  and  suf- 
ferings, 2  Cor.  v.  14,  15.  And  his  epistles  are  full  of  expres- 
sions 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  Tim.  i.  2  ;  of  his  "  abundant  love,"  2  Cor.  ii.  4  ;  and  of  his 
«  affectionate  and  tender  love,"  as  of  a  nurse  towards  her  chil- 
dren, 1  Thess.  ii.  7,  8.  "  But  we  were  gentle  among  you, 
even  as  a  nurse  chcrisheth  her  children  ;  so,  being  affection- 
ately desirous  of  you,  we  were  willing  to  have  imparted  unto 
vou,  not  the  gospel  of  God  only,  but  also  our  own  souls,  be- 


RELIGIOUS  AFFECTIONS.  29 

cause  ye  were  dear  unto  us."  So  also  he  speaks  of  his 
«  bowels  of  love,"  Phil.  i.  8.  Philem.  5,  12,  and  20.  So  he 
speaks  of  his  "  earnest  care"  for  others,  2  Cor.  viii.  1 6,  and 
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  abund- 
antly unto  you."  He  speaks  of  the  great  conflict  of  his  soul 
for  them,  Col.  ii.  1.  He  speaks  of  great  and  continual  grief 
that  he  had  in  his  heart  from  compassion  to  the  Jews,  Rom. 
ix.  2.  He  speaks  of  "  his  mouth's  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,  and  Chap.  iv. 
1.  2  Tim.  i.  4.  The  same  apostle  is  very  often,  in  his  epis- 
tles, expressing  the  affection  of  joy,  2  Cor.  i.  12,  and  Chap. 
vii.  7,  and  ver.  9.  16.  Phil.  i.  4,  and  Chap.  ii.  12.  and  Chap.  iii. 
3.  Col.  i.  24.  1  Thess.  iii.  9.  He  speaks  of  his  "  rejoicing 
with  great  joy,"  Phil.  iv.  lo.  Philem.  i.  7  ;  of  his  "joying 
and  rejoicing,"  Phil.  ii.  1.7,  and  "of  his  rejoicing  exceed- 
ingly," 2  Cor.  vii.  13,  and  of  his  being  "■filled  with  comfort, 
and  being  exceeding  joyful,"  2  Cor.  vii.  4.  He  speaks  of 
himself  as  "  always  rejoicing,"  2  Ccr.  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,  and  Rom.  v.  3.  He  also  ex- 
presses the  affection  of  hope  ;  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,  in  the  Acts,  and 
also  by  all  his  epistles,  and  the  accounts  he  gives  of  himself 
there,  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  hi,s  heart, 
strongly  engaging  to  those  great  and  constant  labors  he  went 
through,  in  instructing,  exhorting,  warning,  and  reproving 
others,  M  travailing   in  birth   with  them  ;"*  conflicting  with 


SO  RELIGIOUS  AFFECTIONS. 

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  dif- 
ficulties and  sufferings  ;  so  that  others  thought  him  quite  be- 
side himself.  And  how  full  he  was  of  affection,  does  further 
appear  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, 
jand  yet  not  see  that  his  religion  consisted  much  in  affection, 
must  have  a  strange  faculty  of  managing  his  eyes,  to  shut  out 
the  hght  which  shines  most  full  in  his  face. 

The  other  instance  I  shall  mention,  is  of  the  apostle  John, 
that  beloved  disciple,  who  was  the  nearest  and  dearest  to  his 
Master,  of  any  of  the  twelve,  and  was  by  him  admitted  to  the 
greatest  privileges  of  any  of  them  ;  being  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  the  three  spoken  of  by  the  apostle  Paul,  as  the  three 
main  pillars  of  the  Christian  church  ;  but  was  favored  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  ;  as  we  have  an  account  in  the 
Book  of  Revelation  ;  and  to  shut  up  the  canon  of  the  New 
Testament,  and  of  the  whole  scripture  ;  being  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  (as  is  generally  observed  by 
divines)  that  he  was  a  person  remarkably  full  of  affection  : 
His  addresses  to  those  whom  he  wrote  to,  being  inexpressi- 
bly tender  and  pathetical,  breathing  nothing  but  the  most  fer- 
vent love  ;  as  though  he  were  all  made  up  of  sweet  and  holy 
affection.  The  proofs  of  which  cannot  be  given  without  dis- 
advantage, unless  we  should  transcribe  his  whole  writings, 


RELIGIOUS  AFFECTIONS.  Si 

,; .  He  whom  God  sent  into  the  world  to  be  the  light  of  the 
world,  and  head  of  the  whole  church,  and  the  perfect  example 
of  true  religion  and  virtue,  for  the  imitation  of  all,  the  Shep- 
herd whom  the  whole  flock  should  follow  wherever  he  goes, 
even  the  Lord  Jesus  Christ  Was  a  person  who  was  remark- 
ably of  a  tender  and  affectionate  heart  ;  and  his  virtue  was 
expressed  very  much  in  the  exercise  of  holy  affections.  He 
was  the  greatest  instance  of  ardency,  vigor  and  strength  of 
love,  to  both  God  and  man,  that  ever  was.  It  was  these  af- 
fections 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.  And  he  also  appeared  to  be  full  of  affection  in  the 
course  of  his  life.  We  read  of  his  great  zeal,  fulfilling  that 
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  break- 
ing 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 
peate  !  But  now  they  are  hid  from  thine  eyes."  With  chap, 
xiii.  34.  «  O  Jerusalem,  Jerusalem,  which  killest  the  proph- 
ets, 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  de- 
sire have  I  desired  to  eat  this  passover  with  you  before  I  suf- 
fer." We  often  read  of  the  affection  of  pity  or  compassion 
in  Christ,  Malth.  xv.  32,  and  xviii.  34.     Luke  vii.  13,  and  of 


32  RELIGIOUS  AFFECTIONS. 

his  "  being  moved  with  compassion,"  Matth.  ix.  36,  ami  xiv 
14,  and  Mark  vi.  34.  And  how  lender  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's 
being  raised  from  the  dead  ;  see  John  xi.  And  how  ineffa- 
bly affectionate  was  that  last  and  dying  discourse,  which  Jesus 
had  with  his  eleven  disciples  the  evening  before  he  was  cru- 
cified ;  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,  and  his  com- 
fort and  joy,  as  it  were  in  his  last  will  and  testament,  in  the 
13,  14,  15,  and  16  chapters  of  John  ;  and  concluded  the  whole 
with  that  affectionate  intercessory  prayer  for  them,  and  his 
whole  church,  in  chap.  xvii.  Of  all  the  discourses  ever  penn- 
ed, 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  affec- 
tion. 

There  is  doubtless  true  religion  in  heaven,  and  true  relig- 
ion 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  be- 
cause the  saints  in  heaven  be  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  af- 
fections. We  arc  not  speaking  of  the  affections  of  the  body* 
but  of  the  affections  of  the   soul,   the  chief  of  which  axoJowc 


RELIGIOUS  AFFECTIONS.  23 

iMjoy.  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,  the  soul  is  mightily  affected  and  moved,  or, 
which  is  the  same  thing,  has  great  affections.  It  is  true,  we 
<lo  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  with  it,  or  like  to  it,  in 
degree  and  circumstances.  This  is  evident  by  many  scrip- 
tures, as  Prov.  iv.  1 8.  John  iv.  14,  and  chap.  vi.  40,  47,  50,  51, 
54,  58.  1  John  Hi.  15.  1  Cor.  xiii.  8.... 12.  It  is  unreasonable 
therefore  to  suppose,  that  the  love  and  joy  of  the  saints  in 
heaven,  not  only  differ  in  degree  and  circumstances,  from  the 
holy  love  and  joy  of  the  saints  on  earth,  but  is  so  entirely  dif- 
ferent in  nature,  that  they  are  no  affections  ;  and  merely  be- 
cause they  have  no  blood  and  animal  spirits  to  be  set  in  mo- 
ticr.  by  them,  which  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,  that  is  antecedent  to  any  effects  on  the  fluids  of 
the  body  ;  and  this  sensation  of  the  mind,  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  exercis- 
es of  love  and  joy,  there  is  that  sensation  of  the  mind,  wheth- 
er it  be  in  the  body  or  out  ;  and  that  inward  sensation,  or  kind 
of  spiritual  sense,  or  feeling,  and  motion  of  the  soul,  is  what 
is  called  affection  :  The  soul  when  it  thus  feels,  (if  I  may 
say  so)  and  is  thus  moved,  is  said  to  be  affected,  and  espec^ 
ially  when  this  inward  sensation  and  motion  are  to  a  very  high 
Vol.  IV.  E 


U  RELIGIOUS  AFFECTIONS. 

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,  and  contemplating  his  wonder- 
ful 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,  consisting  chief- 
ly in  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  per- 
fection. 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  per- 
fection, 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  an  heavenly  nature,  they  receive  an  anoint- 
ing 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  ordin- 
ances 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  allsufficiency,  and  our  own 
meanness,  emptiness,  dependence,  and  unworthiness,  and  our 


RELIGIOUS  AFFECTIONS.  S5 

wants  and  desires,  to  inform  God  of  these  things,  or  to  in- 
cline his  heart,  and  prevail  with  him  to  be  willing  to  shew  us 
mercy  ;  but  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  behavior  in 
the  worship  of  God,  which  custom  has  made  to  be  significa- 
tions  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  ap- 
pointed wholly  to  excite  and  express  religious  affections.  No 
other  reason  can  be  assigned  why  we  should  express  our- 
selves 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,  bath  not  only  appointed  that  we  should  be  told  of 
the  great  things  of  the  gospel,  and  of  the  redemption  of  Christ, 
and  instructed  in  them  by  his  word  ;  but  also  that  they  should 
be,  as  it  Avere,  exhibited  to  our  view,  in  sensible  representa- 
tions, in  the  sacraments,  the  more  to  affect  us  with  them. 

And  the  impressing  divine  things  on  the  hearts  and  af- 
fections of  men,  is  evidently  one  great  and  main  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  men  a  good  doctrinal  or 
speculative  understanding,  of  the  things  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  to  men,  in  the  preaching  of 
it,  as  a  fit  means  to  affect  shiners  with  the  importance  of  the 
things  of  religion,  and  their  own  misery,  and  necessity  of  a 
remedy,  and  the  glory  and  sufficiency  of  a  remedy  provided  ; 


RELIGIOUS  AFFECTIONS. 

and  to  stir  up  the  pure  minds  of  the  saints,  and  quicken  their 
affections,  by  often  bringing  the  great  things  of  religion  to 
their  remembrance,  and  setting  them  before  them  in  their 
proper  colors,  though  they  know  them,  and  have  been  ful- 
ly instructed  in  them  already,  2  Pet„  i.  12,  13.  And  particu- 
larly, to  promote  those  two  affections  in  them,  which  are 
spoken  ofin  the  text,  love  and  joy  :  "  Christ  gave  some,  apos- 
tles ;  and  some,  prophets  ;  and  some  evangelists  ;  and  some, 
pastors  and  teachers  ;  that  the  body  of  Christ  might  be  edi- 
ified  in  love,"  Eph.  iv.  11,  12,  16.  The  apostle,  in  instruct- 
ing 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,  4,  5. 
And  another  affection  which  God  has  appointed  preaching  as 
a  means  to  promote  in  the  saints,  is  joy  ;  and  therefore  min- 
isters are  called  "  helpers  of  their  joy,"  2  Cor.  i.  24. 

10.  It  is  an  evidence  that  true  religion,  or  holiness  of 
heart,  lies  very  much  in  the  affection  of  the  heart,  that  the 
scriptures  place  the  sin  of  the  heart  very  much  in  hardness  of 
heart.  Thus  the  scriptures  do  every  where.  It  was  hard- 
ness 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  right* 
eons  judgment  of  God."  The  reason  given  why  the  house 
of  Israel  would  not  obey  God,  was,  that  they  were  hard- 
hearted, Ezekiel  iii.  7.  "  But  the  house  of  Israel  will  ttbt 
hearken  unto  thee  ;  for  they  will  not  hearken  unto  me  : 
For  all  the  house  of  Israel  are  impudent  and  hard  hearted." 
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  his  voice,  harden 

not  your  heart,  as  in  the  provocation,  and  as  in  the  day  of 
temptation  in  the  wilderness  ;  when  your  lathers  tempted 
sne,  proved  me,   and   saw  my  work  :  Forty  years  long  was  1 


RELIGIOUS  AFFECTIONS.  Sf 

grieved  with  this  generation,  and  said,  It  is  a  people  that  da 
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.5'  This  principle  is  spoken  of,  as  that 
from  whence  men  are  without  the  fear  of  God,  and  depart 
from  God's  ways  :  Isa.  Ixiii.  17„  "  O  Lord,  why  hast  thou 
made  us  to  err  from  thy  ways  ?  And  hardened  our  heart 
from  thy  fear  ?"  And  men's  rejecting  Christ,  and  opposing 
Christianity,  is  laid  to  this  principle,  Acts  xix.  9.  «  But  when 
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 
God's  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.  S.  "  Harden  not  your 
heart,  as  in  the  provocation,"  &c.  ver.  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  today  ;  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  giv- 
ing an  heart  of  flesh,"  Ezek.  xi.  19,  and  chap,  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  impress- 
ed. Hence  the  hard  heart  is  called  a  stony  heart,  and  is  op- 
posed to  an  heart  of  flesh,  that  has  feeling,  and  is  sensiblv 
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  af- 
fect it  ?  God  commends  Josiah,  because  his  heart  was  tender .; 


55  RELIGIOUS  AFFECTIONS. 

and  it  is  evident  by  those  things  which  are  mentioned  as  ex- 
pressions and  evidences  of  this  tenderness  of  heart,  that  by  his 
heart  being  tender  is  meant,  his  heart  being  easily  moved 
with  religious  and  pious  affection,  2  Kings  xxii.  19,  «  Be- 
cause 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  be- 
come a  desolation  and  a  curse,  and  hast  rent  thy  clothes,  and 
wept,  before  me,  I  also  have  heard  thee,  saith  the  Lord."  And 
this  is  one  thing,  wherein  it  is  necessary  Ave  should  ll  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  chil- 
dren have  in  other  things. 

It  is  very  plain  in  some  places,  in  the  texts  themselves,  that 
by  hardness  of  heart  is  meant  a  heart  void  of  affection.  So, 
to  signify  the  Ostrich's  being  without  natural  affection  to  her 
young,  it  is  said,  Job  xxxix.  16.  «  She  hardeneth  her  heart 
against  her  young  ones,  as  though  they  Mere  not  hers."  So 
a  person  having  a  heart  unaffected  in  time  of  danger,  is  ex- 
pressed 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 
s.ince  also  the  scriptures  do  so  frequently  place  the  sin  and 
corruption  of  the  heart  in  hardness  of  heart ;  it  is  evident,  that 
the  grace  and  holiness  of  the  heart,  on  the  contrary,  must,  in  a 
great  measure,  consist  in  its  having  pious  affections,  and  be- 
ing easily  susceptive  of  such  affection.  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 
it  be  so  that  sin  docs  very  much  consist  in  hardness  of  heart, 
and  so  in  the  want  of  pious  affections  of  heart,  holiness  does 
consist  very  much  in  those  pious  affections. 

I  am  far  from  supposing  that  ail  affections  do  shew  a  tender 
leurt :  Hatred,  anger,  vain  glory,  and  other  selfish  and  self- 


RELIGIOUS  AFFECTIONS.  Si 

halting  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  the  heart's  being  susceptible  of,  or  shut  up  against 
certain  affections  ;  of  which  1  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  spirit- 
ual ;  their  religious  affections  are  often  mixed  ;  all  is  not 
from  grace,  but  much  from  nature.  And  though  the  affec- 
tions have  not  their  seat  in  the  body  ;  yet  the  constitution  of 
the  body  may  very  much  contribute  to  the  present  emotion 
of  the  mind.  And  the  degree  of  religion  is  rather  to  be 
judged  of  by  the  fixedness  and  strength  of  the  habit  that  is  ex- 
ercised in  affection,  whereby  holy  affection  is  habitual,  than 
by  the  degree  of  the  present  exercise  ;  and  the  strength  of 
that  habit  is  not  always  in  proportion  to  outward  effects  and 
manifestations,  or  inward  effects,  in  the  hurry  and  vehemence, 
and  sudden  changes  of  the  course  of  the  thoughts  of  the  mind. 
But  yet  it  is  evident,  that  religion  consists  so  much  in  affec- 
tion, as  that  without  holy  affection  there  is  no  true  religion  ; 
and  no  light  in  the  understanding  so  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  ex- 
ternal fruit  is  good,  which  does  not  proceed  from  such  ex- 
ercises. 

Having  thus  considered  the  evidence  of  the  proposition 
laid  down,  I  proceed  to  some  inferences. 

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,  pre- 
vailing in  this  land  at  this  time.  Because  many  who,  in  the 
late  extraordinary  season,  appeared  to  have  greet  religious  af- 


RELIGIOUS  AFFECTIONS. 

fections,  did  not  manifest  a  right  temper  of  mind,  and  run  in- 
fo many  errors,  in  the  time  of  their  affection,  and  the  beat  of 
their  zeal  ;  and  because  the  high  affections  of  many  seem  to 
be  so  soon  come  to  nothing,  and  some  who  seemed  to  be 
•mightily  raised  and  SAvallowed  up  with  joy  and  zeal,  for  a  while, 
seem  to  have  returned  like  the  dog  to  his  vomit  ;  hence  relig- 
ious 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  an- 
other. A  little  while  ago  we  were  in  the  other  extreme  ; 
there  was  a  prevalent  disposition  to  look  upon  all  high  relig- 
ious affections  as  eminent  exercises  of  true  grace,  without 
much  inquiring  into  the  nature  and  source  of  those  affections, 
and  the  manner  m  which  they  arose  :  If  persons  did  but  ap- 
pear 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  fur- 
ther examination,  to  conclude  such  persons  were  full  of  the 
Spirit  of  God,  and  had  eminent  experience  of  his  gracious  in- 
fluences. This  was  the  extreme  which  was  prevailing  three 
or  four  years  ago.  But  of  late,  instead  of  esteeming  and  ad- 
miring all  religious  affections  without  distinction, .it  is  a  thing 
much  more  prevalent,  to  reject  and  discard  all  without  dis- 
tinction. Herein  appears  the  subtilty  of  Satan.  While  he 
saw  that  affections  were  much  in  vogue,  knowing  the  greater 
part  of  the  land  were  not  versed  in  such  things,  and  had  not 
had  much  experience  of  great  religious  affections  to  enable 
them  to  judge  well  of  them,  and  distinguish  between  true 
and  false  ;  then  he  knew  he  could  best  play  his  game,  by  sow- 
ing tares  amongst  the  wheat,  vv.d  mangling  false  affections 
with  the  works  of  Ciod's  Spirit  :  Jlc  knew  this  to  be  a  likely 
way  to  delude  and  cteiv.ally  ruin  many  soul:.,  and  greatly  to 
wound  religion  in  the  saints,  a  ■  ihem  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  gkui.v,  shew,  and  were  by  many 


RELIGIOUS  AFFECTIONS.  i  I 

greatly  admired,  were  in  reality  nothing  ;  the  devil  sees  it  to 
be  for  his  interest  to  go  another  way  to  work,  and  to  endeavor 
to  his  utmost  to  propagate  and  establish  a  persuasion,  that  all 
affections  and  sensible  emotions  of  the  mind,  in  things  of  re- 
ligion, are  nothing  at  all  to  be  regarded,  but  are  rather  to  be 
avoided,  and  carefully  guarded  against,  as  things  of  a  perni- 
cious tendency.  This  he  knows  is  the  way  to  bring  all  relig- 
ion to  a  mere  lifeless  formality,  and  effectually  shut  out  the 
power  of  godliness,  and  every  thing  which  is  spiritual,  and  to 
have  all  true  Christianity  turned  out  of  doors.  For  although  to 
true  religion  there  must  indeed  be  something  else  besides  af- 
fection ;  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  re- 
ligion 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  ;  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  un- 
affected heart,  there  can  be  nothing  divine  in  that  light,  that 
knowledge  is  no  trae  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,  if 
would  be  impossible,  and  utterly  inconsistent  with  human  na- 
ture, that  their  hearts  should  be  otherwise,  than  strongly  im- 
pressed, and  greatly  moved  by  such  thing?. 

This  manner  of  slighting  all  religious  affections,  is  the  way 
exceedingly  to  harden  the  hearts  of  men,  and  to  encourage 
them  in  their  stupidity  and  senselessness,  and  to  keep  them 
in  a  state    of  spiritual    death    as  long  as  they  live,  and  bring 

Vol.  IV,  F 


42  RELIGIOUS  AFFECTIONS. 

them  at  last  to  death  eternal.  The  prevailing  prejudice  against 
religious  affections  at  this  day,  in  the  land,  is  apparently  of 
awful  effect  to  harden  the  hearts  of  sinners,  and  damp  the 
graces  of  many  of  the  saints,  and  stun  the  life  and  power  of 
religion,  and  preclude  the  effect  of  ordinances,  and  hold  us 
down  in  a  state  of  dulness  and  apathy,  and  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. 

And  for  persons  to  despise  and  cry  clown  all  religious  affec-  ' 
lions,  is  the  way  to  shut   all  religion  out  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  them- 
selves, 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  ail  affections, 
nor  to  approve  all  ;  but  to  distinguish  between  affections,  ap- 
proving some,  and  rejecting  others  ;  separating  between  the 
wheat  and  the  chaff,  the  gold  and  the  dross,  the  precious  and 
the  vile. 

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

Such  a  kind  of  means  would  formerly  have  been  highly  ap- 
proved of,  and  applauded  by  the  generality  of  the  people  of 
the  land,  as  the  most  excellent  and  profitable,  and  having  the 
greatest  tendency  to  promote  the  ends  of  the  means  of  grace. 


RELIGIOUS  AFFECTIONS.  43 

But  the  prevailing  taste  seems  of  late  strangely  to  be  altered  : 
That  pathetical  manner  of  praying  and  preaching,  which 
would  formerly  have  been  admired  and  extolled,  and  that  for 
this  reason,  because  it  had  such  a  tendency  to  move  the  af- 
fections, now,  in  great  multitudes,  immediately  excites  dis- 
gust, 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  affec- 
tionate address,  in  public  performances  :  But  now,  a  very  great 
part  of  the  people  seem  to  have  gone  far  into  a  contrary  ex- 
treme. Indeed  there  may  be  such  means,  as  may  have  a 
great  tendency  to  stir  up  the  passions  of  weak  and  ignorant 
persons,  and  yet  have  no  great  tendency  to  benefit  their  souls  : 
For  though  they  may  have  a  tendency  to  excite  affections, 
they  may  have  little  or  none  to  excite  gracious  affections,  or 
any  affections  tending  to  grace.  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  con- 
founded 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 
which  he  has  given  all  the  faculties  and  principles  of  the  hu- 
man soul  for,  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  ex- 
ercised and  engaged  in  other  matters,  than  in  religion  !  In 
things  which  concern  men's  worldly  interest,  their  outward 
delights,  their  honor  and  reputation,  and  their  natural  rela- 
tions, 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* 


44  RELIGIOUS  AFFECTIONS. 

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-  Eut  how  insensible  and  unmoved  are  most  men, 
about  tbe  great  things  of  another  world  !  How  dull  are  their 
affections  !  How  heavy  and  hard  their  hearts  in  these  mat- 
ters !  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,  and  holy,  and  tender 
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  burn- 
ings, and  to  bring  to  unspeakable  and  everlasting  joy  and  glo- 
ry ;  and  yet  be  cold,  and  heavy,  insensible,  and  regardless  ! 
Where  are  the  exercises  of  our  affections  proper,  if  not  here  ? 
What  is  it  that  does  more  require  them  ?  And  Avhat  can  be  a 
fit  occasion  of  their  lively  and  vigorous  exercise,  if  not  such 
an  one  as  this  ?  Can  any  thing  be  set  in  our  view,  greater  and 
more  important  ?  Any  thing  more  wonderful  and  surprising  ? 
Or  more  nearly  concerning  our  interest  ?  Can  we  suppose 
the  wise  Creator  implanted  such  principles  in  the  human  na- 
ture as  the  affections,  to  be  of  use  to  us,  and  to  be  exercised 
on  certain  proper  occasions,  but  to  lie  still  on  such  an  occa- 
sion 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,  when  they  are  vain  and 
useless  ;  then  they  ought  to  be  exercised  about  those  objects 
which  are  mest  worthy  of  them.  But  is  there  any  thing 
which  Christians  can  find  in  heaven  or  earth,  so  worthy  to  be 
the  objects  of  their  admiration  and  love,  their  earnest  and 
longing  desires,  their  hope,  and  their  rejoicing,  and  their  fer- 
vent zeal,  as  those  things  that  are  held  forth  to  us  in  the  gos- 
pel of  Jesus  Christ  ?  In   which,  not  only  are  things  declared 


RELIGIOUS  AFFECTIONS.  45 

gnost  worthy  to  affect  us,  but  they  are  exhibited  in  the  most 
affecting  manner.  The  glory  and  beauty  of  the  blessed  Je- 
hovah, 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  vieAV,  in 
a  manner  the  most  tending  to  move  our  affections,  of  any  that 
can  be  imagined  ;  as  they  all  had  their  greatest  trial,  and 
their  highest  exercise,  and  so  their  brightest  manifestation, 
when  he  was  in  the  most  affecting  circumstances  ;  even 
when  he  was  under  his  last  sufferings,  those  unutterable  and 
unparalleled  sufferings  he  endured,  from  his  tender  love  and 
pity  to  us-  There  also  the  hateful  nature  of  our  sins  is  man- 
ifested in  the  most  affecting  manner  possible  :  As  we  see  the 
dreadful  effects  of  them,  in  what  our  Redeemer,  who  under- 
took to  answer  for  us,  suffered  for  them.  And  there  we  have 
the  most  affecting  manifestation  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  lo\ing  to  us.  So  has  God  dis- 
posed things,  in  the  affair  of  our  redemption,  and  in  his  glo- 
rious 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  humb- 
ted  to  the  dust,  that  we  are  no  more  affected  ! 


46  RELIGIOUS  AFFECTIONS. 

PART  II. 

Shewing  w hat  are  no  certain  signs  that  Religious 
Affections  are  truly  gracious,  or  that  they  are  not. 

IF  any  one,  on  the  reading  of  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,  that  he  has  religious  affec- 
tions :  For,  as  wc  observed  before,  as  we  ought  not  to  reject 
and  condemn  all  affections,  as  though  true  religion  did  not  at 
all  consist  in  affection  ;  so  on  the  other  hand,  we  ought  not  to 
approve  of  all,  as  though  every  one  that  was  religiously  af- 
fected had  true  grace,  and  Avas  therein  the  subject  of  the  sav- 
ing influences  of  the  Spirit  of  God  ;  and  that  therefore  the 
right  way  is  to  distinguish  among  religious  affections,  be- 
tween one  sort  and  another.  Therefore  let  us  now  endeavor 
to  do  this  :   And  in  order  to  it,  I  would  do  two  things. 

I.  I  would  mention  some  things,  which  are  no  signs  one 
way  or  the  other,  either  that  affections  are  such  as  true  re- 
ligion consists  in,  or  that  the)'  are  otherwise  ;  that  we  may- 
be guarded  against  judging  of  affections  by  false  signs. 

II.  I  would  observe  some  things,  wherein  those  affections 
which  are  spiritual  and  gracious,  differ  from  those  which  are 
not  so,  and  may  be  distinguished  and  known. 

First,  I  would  take  notice  of  some  things,  which  are  no 
signs  that  affections  are  gracious,  or  that  they  are  not. 

I.  It  is  no  sign  one  way  or  the  ether,  that  religious  affec- 
tions are  very  great,  or  raised  very  high. 

Some  are  ready  to  condemn  all  high  affections  :  If  persons 
appear  to  have  their  religious  affections  raised  to  an  extraor- 
dinary pitch,  they  are  prejudiced  against  them,  and  determine 
that  they  arc  delusions,  without  further  inquiry.  But  if  it  be, 
as  has  been  proved,  that  true  religion  lies  very  much  in  re- 
ligious affections,  then  it  follows,  that  if  there  be  a  great  deal 
of  true  religion,  there  v.  ill  be   great  religious  affections  ;  if 


RELIGIOUS  AFFECTIONS.  47 

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  pro- 
fess, 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  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  ru- 
inous 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  lan- 
guage will  afford.  And  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  expres- 
sions, as  though  words  were  wanting  to  express  the  degree 
in  which  we  ought  to  love  God  :  "  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.5'  Matth.  v.  12. 
So  it  is  said,  Psalm  lxviii.  3.  «  Let  the  righteous  be  glad  : 
Let  them  rejoice  before  God  ;  yea,  let  them  exceedingly  re- 
joice."    So  in  the  same  book   of  Psalms,  the  saints  are  often 


48  RELIGIOUS  AFFECTIONS'. 

called  upon  to  shout  for  joy  ;  and  in  Luke  vi.  23,  to  leap  for 
joy.  So  they  are  abundantly  called  upon  to  exercise  high  de- 
grees of  gratitude  for  mercies,  to  "  praise  God  with  all  their 
hearts,  with  hearts  lifted  up  in  the  ways  of  the  Lord,  and 
their  souls  magnifying  the  Lord,  singing  his  praises,  talking 
of  his  wondrous  works,  declaring  his  doings,  &x." 

And  we  find  the  most  eminent  saints  in  scripture  often  pro- 
fessing high  affections.  Thus  the  Psalmist  speaks  of  his 
love,  as  if  it  were  unspeakable  ;  Psal.  cxix.  97.  "  O  how 
Jove  I  thy  law  !"  So  he  expresses  a  great  degree  of  hatred  of 
sin.  Psal.  exxxix.  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  an  heavy  burden,  that  was  too 
heavy  for  him  :  And  of  his  roaring  all  the  day,  and  his  mois- 
ture's being  turned  into  the  drought  of  summer,"  and  his 
bones  being  as  it  were  broken  with  sorrow.  So  he  often  ex- 
presses great  degrees  of  spiritual  desires,  in  a  multitude  of 
the  strongest!  expressions  which  can  be  conceived  of  ;  such 
as  "  his  longing,  his  soul's  thirsting  as  a  dry  and  thirsty  land, 
where  no  water  is,  his  panting,  his  flesh  and  heart  crying  out, 
his  soul's  breaking  for  the  longing  it  hath,"  &c  He  expres- 
ses 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  ver.  53.  "  Hor- 
ror hath  taken  hold  upon  me,  because  of  the  wicked  that  for- 
sake 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,  4,  5,  6, 
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 


RELIGIOUS  AFFECTIONS.  49 

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  oth- 
ers' good,  even  to  anguish  of  heart  ;  a  great,  fervent,  and  a- 
bundant  love,  and  earnest  and  longing  desires,  and  exceed- 
ing joy  ;  and  speaks  of  the  exultation  and  triumphs  of  his 
soul,  and  his  earnest  expectation  and  hope,  and  his  abundant 
tears,  and  the  travails  of  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  that  anointed  the  body  of  Jesus,  are  repre- 
sented as  in  a  very  high  exercise  of  religious  affection,  on  oc- 
casion of  Christ's  resurrection,  Matth;  xxviii.  8.  "  And  they 
departed  from  the  sepulchre  with  fear  and  great  joy.'5 

It  is  often  foretold  of  the  church  of  God,  in  her  future  hap- 
py seasons  here  on^earth,  that  they  shall  exceedingly  rejoice, 
Psal.  lxxxix.  15,16.  "They  shall  -walk,  O  Lord,  in  the 
light  cf  thy  countenance.  In  thy  name  shall  they  rejoice  all 
the  day  :  Aid  in  thy  righteousness  shall  they  be  exalted. "' 
Zech.  ix.  9.  "  Pejoice  greatly,  O  daughter  of  Zion  ;  shout, 
O' daughter  of  Jerusalem  :  Behold  thy  King  comedi,"  Sec. 
The  same  is  represented  in  innumerable  other  places.  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,  that  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  affec- 
tions of  saints  on  earth,  is,  they  see  the  things  they  are  af- 
fected by,  more  according  to  their  truth,  and  have  their  affec- 
tions more  conformed  to  the  nature  of  things.  And,  there- 
Vol.  IV.  G 


50  RELIGIOUS  AFFECTIONS. 

fore,  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,  be- 
cause therein  they  will  be  so  much  the  more  conformed  to 
truth,  as  theirs  are. 

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

And  on  the  other  hand,  it  is  no  evidence  that  religious  af- 
fections are  of  a  spiritual  and  gracious  nature,  because  they 
are  great.  It  is  very  manifest  by  the  holy  scripture,  our  sure 
and  infallible  rule  to  judge  of  things  of  this  nature,  that  there 
are  religious  affections  which  are  very  high,  that  are  not  spir- 
itual and  saving.  The  apostle  Paul  speaks  of  affections  in 
the  Galatians,  which  had  been  exceedingly  elevated,  and 
which  yet  he  manifestly  speaks  of,  as  fearing  that  they  were 
vain,  and  had  come  to  nothing,  Gal.  iv.  15.  ."  Where  is  the 
blessedness  you  spoke  of  I  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  1 1th  verse,  he  tells 
them,  "  he  was  afraid  of  them,  lest  he  had  bestowed  upon 
them  labor  in  vain.5'  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.  So 
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  cov- 
enant 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,  rejoic- 
ing and  shouting  around  their  golden  calf  ?  So  great  multi- 
tudes who  were  affected  with  the  miracle  of  raising  Lazarus 
from  the  dead,  were  elevated  to  a  high  degree,  and  made  a 


RELIGIOUS  AFFECTIONS.  51 

mighty  ado,  when  Jesus  presently  after  entered  into  Jerusa- 
lem, exceedingly  magnifying  Christ,  as  though  the  ground 
were  not  good  enough  for  the  ass  he  rode  to  tread  upon  ;  and 
therefore  cut  branches  of  palm  trees,  and  strewed  them 
in  the  way  ;  yea,  pulled  off  their  garments,  and  spread  them 
in  the  way  ;  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  ;"  so  as  to  make  the  whole  cjly 
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  rais- 
ing Lazarus,  John  xii.  18.  Here  was  a  vast  multitude  crying 
Hosanna  on  this  occasion,  so  that  it  gave  occasion  to  the 
Pharisees  to  say,  "  Behold  the  world  has  gone  after  him," 
John  xii.  19,  but  Christ  had  at  that  time  but  few  true  disci- 
ples. And  how  quickly  was  this  ado  at  an  end  ?  All  of  this 
nature  is  quelled  and  dead,  when  this  Jesus  stands  bound  with 
a  mock  robe  and  a  crown  of  thorns,  to  be  derided,  spit  upon, 
scourged,  condemned,  and  ex  ecuted.  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. 

And  it  is  the  concurring  voice  of  all  orthodox  divines,  that 
there  may  be  religious  affections,  which  are  raised  to  a  very 
high  degree,  and  yet  there  be  nothing  of  true  religion.* 

II.  It  is  no  sign  that  affections  have  the  nature  of  true  re- 
ligion, 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. 

*  Mr.  Stoddard   observes,    "  That  common   affections   are   sometimes 
stronger  than  saving,"     Guide  to  Christ,  p.  21. 


52  RFXIGIOUS  AFFECTIONS. 

Yea,  it  is  questionable  v.hethcr  ari  ir- bodied  soul  ever  so 
much  as  thinks  one  thought,  or  has  v.vy  exercise  at  al!,  but 
that  there  is  some  corresponding  motion  or  alteration  of  mo- 
tion, in  sonic  degree,  of  the  fluid:-,  in  some  part  of  the  body. 
Btlt  universal  experience  shews,  that  the  exercise  of  the  af- 
fections have  in  a  special  manner  a  tendency  to  some  sensible 
effect  upon  the  body.  And  if  this  be  so,  that  all  affections  hove 
some  effect  on  the  body,  wc  may  then  veil  suppose,  the 
greater  those  affections  be,  and.  ihc  move  vigorous  their  exer- 
cise (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  effects  on  the  body  should 
arise  from  both  these  kin  Is  of  affections.  And  consequently 
these  effects  arc  no  signs,  that  the  affections  they  arise  from, 
are  of  one  kind  or  the  otlu t. 

Great  effects  on  the  body  certainly  are  no  sure  evidences 
that  affections  are  spiritual  ;  for  we  see  that  such  effects  of- 
tentimes arise  from  great  affections  about  temporal  things, 
and  when  religion  is  no  way  concerned  in  them.-  And  if 
great  affections  about  secular  things,  that  are  purely  nat- 
ural, may  have  these  effects,  I  know  not  by  what  rule  wc 
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  any  have  to 
determine,  that  gracious  and  holy  affections,  when  raised  as 
high  as  any  natural  affections,  and  have  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  rea- 
son, 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  which  have  been  about  things  of  this  na- 
ture. There  is  a  great  power  in  spiritual  affections:   Wcnuc' 


RELIGIOUS  AFFECTIONS.  53 

of  the  power  which  worketh  in  Christians,*  and  of  the  Spirit 
of  God  being  in  them  as  the  Spirit  of  power,!  and  of  the 
effectual  working-  of  his  power  in  them,!  yea,  of  the  work- 
ing of  God's  mighty  power  in  them.jj  But  man's  nature  is 
weak  :  Flesh  and  blood  are  represented  in  scripture  as  ex- 
ceeding weak  ;  and  particularly  with  respect  to  its  unfitness 
for  great  spiritual  and  heavenly  operations  and  exercises, 
Mat.  xxvi.  41.  1  Cor.  xv.  43,  and  50.  The  text  we  are 
upon  speaks  of "  joy  unspeakable,  and  full  of  glory."  And 
who  that  considers  what  man's  nature  is,  and  what  the  nature 
of  the  affections  is,  can  reasonably  doubt  but  that  such  xinut- 
erable  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  true  divine  discoveries, 
or  ideas  of  God's  glory,  when  given  in  a  great  degree,  have  a 
tendency,  by  affecting  the  mind,  to  overbear  the  body  ;  be- 
cause the  scripture  teaches  us  often,  that  if  these  ideas  or 
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  sub- 
jects of  in  heaven,  differing  only  in  degree  and  circumstances  : 
What  God  gives  them  here,  is  a  foretaste  of  heavenly  happi- 
ness, 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,  so  to  set  bounds  to  the  sovereign  God,  as  to  say,  that  in 
giving  the  earnest  of  this  reward  in  this  world,  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  the  vehement  religious  affections 
he  had,  speaks  of  an  effect  in  his  flesh  or  body,  besides  what  w  as 

*  Eph,  iii.  7.     t  2  Tim,  1.7.     $  Eph.  iii,  7.  20.     ||  Eph.  i,  19. 


64  RELIGIOUS  AFFECTIONS. 

5n  his  soul,  expressly  distinguishing  one  from  the  other,  once 
and  again,  Psal.  Ixxxiv.  2.  "  My  soul  longelh,  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's  being  over- 
born by  a  sense  of  the  majesty  of  God,  Hah.  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  speaks  expressly  of  his  flesh  trembling,  Psal, 
cxix.  120.     "  My  flesh  trcmbleth  for  fear  of  thee." 

That  such  ideas  of  God's  glory  as  are  sometimes  given  in 
this  world,  have  a  tendency  to  overbear  the  body,  is  evident, 
because  the  scripture  gives  us  an  account,  that  this  has  some- 
times actually  been  the  effect  of  those  external  manifestations 
God  has  made  of  himself  to  some  of  the  saints  which  were 
made  to  that  end,  viz.  to  give  them  an  idea  of  God's  majesty 
and  glory.  Such  instances  we  have  in  the  prophet  Daniel, 
and  the  apostle  John.  Daniel  giving  an  account  of  an  exter- 
nal representation  of  the  glory  of  Christ,  says,  Dan.  x.  8. 
"  And  there  remained  no  strength  in  me  ;  for  my  comeli- 
ness was  turned  into  corruption,  and  I  retained  no  strength." 
And  the  apostle  John  giving  an  account  of  a  like  manifesta- 
tion 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,  these 
were  only  external  manifestations  or  symbols  of  the  glory  of 
Christ,  which  these  saints  beheld  :  For  though  it  be  true,  that 
they  were  outward  representations  of  Christ's  glory,  which 
they  beheld  with  their  bodily  eyes  ;  yet  the  end  and  use  of 
these  external  symbols  or  representations,  was  to  give  to  these 
prophets  an  idea  of  the  tiling  represented,  and  that  was  the 
true  divine  glory  and  majesty  of  Christ,  which  is  his  spiritual 
glory  ;  they  were  made  use  of  only  as  significations  of  this 
spiritual  glory,  and  thus  undoubtedly  they  received  them,  and 


RELIGIOUS  AFFECTIONS.  5  5 

improved  them,  and  were  affected  by  them.  According  to 
the  end.  for  which  God  intended  these  outward  signs,  they  re- 
ceived by  them  a  great  and  lively  apprehension  of  the  reai 
glory  and  majesty  of  God's  nature,  which  they  were  signs  of; 
and  thus  were  greatly  affected,  their  souls  swallowed  up,  and 
their  bodies  overborn.  And  I  think  they  are  very  bold  and 
daring,  who  will  say  God  cannot,  or  shall  not  give  the  like 
clear  and  affecting  ideas  and  apprehensions  of  the  same  real 
glory  and  majesty  of  his  nature,  to  any  of  his  saints,  without 
the  intervention  of  any  such  external  shadows  of  it. 

Before  I  leave  this  head,  I  would  farther  observe,  that  it  is 
plain  the  scripture  often  makes  use  of  bodily  effects,  to  ex- 
press the  strength  of  holy  and  spiritual  affections  ;  such  as 
trembling,*  groaning,!  being  sick,|  crying  out,||  panting,§  and 
fainting.ff  Now  if  it  be  supposed,  that  these  are  only  figura- 
tive expressions,  to  represent  the  degree  of  affection  :  Yet  I 
hope  all  will  allow,  that  they  are  fit  and  suitable  figures  to  rep- 
resent the  high  degree  of  those  spiritual  affections,  which  the 
Spirit  of  God  makes  use  of  them  to  represent ;  which  I  do 
not  see  how  they  would  be,  if  those  spiritual  affections,  let 
them  be  in  never  so  high  a  degree,  have  no  tendency  to  any 
such  things  ;  but  that  on  the  contrary,  they  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. 

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

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  Phari- 

*  Psal.  cxix.  120.  Ezra  ix.  4.  Isa.  lxvi.  2,  5.  Hab.  iii.  16.  +  Rom. 
viii,  26.  I  Cant.  ii.  5,  and  v.  8.  ||  Psal.  lxxxiv.  2.  ^  Psal.  xxxviii.  ic, 
and  xlii.  j,aad  cxis,  131.     ft  Psal,  lxxxiv.  2,  and  cxix.  81, 


56  KELIGIOLS  Ai'IT.CTIONb. 

sees,  and  ostentatious  hypocrites.  On  the  other  hand,  thert. 
arc  many,  who  if  they  sec  this  effect  in  any,  are  very  igno- 
rant]}- and  imprudently  forward,  at  once  to  determine  that 
they  are  the  true  children  of  God,  and  are  under  the  saving 
influences  of  his  Spirit,  and  speak  of  it  as  a  great  evidence  of 
a  new  creature  ;  they  say,  "  such  an  one's  mouth  is  now 
opened  :  Ke  used  to  he  stow  to  speak  ;  hut  now  he  is  full 
*ind  free  :  He  is  free  new  to  open  his  heart,  and  tell  his  ex- 
periences, 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  and  undoubt- 
ing  persuasion,  that  they  are  savingly  wrought  upon,  if  they 
are  not  only  free  and  abundant,  but  very  affectionate  and  ear- 
nest in  their  talk, 

But  this  is  the  fruit  of  but  little  judgment,  a  scanty  and 
short  cxpericr.ee  ;  as  events  do  abundantly  shew  :  And  is  a 
mistake  persons  often  run  into,  through  their  trusting  to 
their  own  wisdom  and  discerning,  and  making  their  own  no- 
tions their  rule,  instead  of  the  holy  scripture.  Though  the 
scripture  he  full  of  nileS,  both  how  we  should  judge  of  our 
own  state,  and  aleo  how  Ave  should  be  conducted  in  our  opin- 
ion of  others  ;  yet  wc  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  mouth  and  of 
the  tongue,  and  what  is  in  the  scripture  represented  by  the 
leaves  cf  a  tree,  which,  though  the  tree  ought  not  to  be  with- 
out them,  yet  are  nowhere  given  as  an  evidence  of  the  good- 
ness of  the  tree. 

That  persons  are  disposed  to  be  abundant  in  talking  of  things 
of  religion,  may  Ikj  from  a  good  cause,  and  it  may  be  from  a 
•ie.  It  may  be  because  their  hearts  arc  very  full  of  holy 
affections  ;  "  for  out  of  the  abundance  of  the  heart  the  mouth 
speaketh  :"  And  it  may  be  b'.  cause  persons'  hearts  arc  very 
full  of  religious  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  they  be, 
and  whatever  objects  they  are  exercised  about,  if  they  are 
strong,  to  dispose  persons  to  be  very  much  In  speaking  of  that 


RELIGIOUS  AFFECTIONS.  57 

which  they  are  affected  with  :  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 
•a;e  very  much  affected  With  the  things  of  religion  ;  but  this 
may  be  (as  has  been  already  shown)  and  there  be  no  grace. 
That  which  men  are  greatly  affected  with,  while  the  high  af- 
fection lasts,  they  will  be  earnestly  engaged  about,  and  will  be 
fikely  to  shew  that  earnestness  in  their  talk  and  behavior  ;  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 
thev  were  willing  for  a  season  to  rejoice  in  his  light  ;  a 
mighty  ado  was  made,  all  over  the  land,  and  among  ail  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  everything 
that  was  external,  about  Christ  and  his  preaching  and  mira- 
cles, "  being  astonished  at  his  doctrine,  anon  with  joy  receiv- 
ing the  word,"  following  him  sometimes  night  and  day,  leav- 
ing meat,  drink,  and  sleep  to  hear  him  ;  once  following  him 
into  the  wilderness,  fasting  three  days  going  to  hear  him  ; 
sometimes  crying  him  up  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  ; 
commonly  falling  upon  it,  every  where,  and  in  all  companies  ; 
and  when  it  is  so,  it  is  rather  a  dark  sign  than  a  gnod  one. 
As  a  tree  that  is  over  full  of  leaves  seldom  bears  much  fruit  ; 
and  as  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  repre- 
sent a  great  shew  of  religion  with  the  mouth,  without  answer- 
able fruit  in  the  life,  Prov.  xxv.  14.  "  Whoso  boasteth  him- 
self of  a  false  gift,  is  like  clouds  and  wind  without  rain."  And 
the  apostle  Ju.de,  speaking  of  some  in  the  primitive  times, 

Vol.  IV.  i1 


58  RELIGIOUS  AFFECTIONS. 

that  crept  in  unawares  among  the  saints,  and  having  a  gres 
shew  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  shew  and  observation  ;  as  it 
was  with  the  Pharisees.* 

IV.  It  is  no  sign  that  affections  are  gracious,  or  that  they 
are  otherwise,  that  persons  did  not  make  them  themselves, 
or  excite  them  of  their  own  contrivance,  and  by  their  own 
strength. 

There  are  many  in  these  days,  that  condemn  all  affections 
which  are  excited  in  a  way  that  the  subjects  of  them  can  give 
no  account  of,  as  not  seeming  to  be  the  fruit  of  any  of  their 
own  endeavors,  or  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 

*  That  famous  experimental  divine,  Mr.  Shepherd,  says,  "  A  Pharisee's 
trumpet  shall  be  heard  to  the  town's  end  ;  when  simplicity  walks  through 
the  town  unseen.  Hence  a  man  will  fometimes  covertly  commend  himself, 
(and  myse/J  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  thus,  "  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  om- 
nia 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  an  heathen,  about  his  secret  correspondency  with  his  friend,  What 
need  the  world  be  acquainted  with  it  ?  Thou  and  J  are  theatre  enough  to  each  other. 
There  are  inclosed  pleasures  in  religion,  which  none  but  renewed  spiritual 
souls  do  feelingly  understand."  Hani's  Toutchstone  of  Sincerity,  Chap.  II. 
Sett.  2. 


RELIGIOUS  AFFECTIONS.  5J 

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  cooperate  in 
a  silent,  secret,  and  undiscernible  way  with  the  vise  of  means, 
and  our  own  endeavors  ;  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  unreason- 
able presumption.  And  to  expect  that  the  Spirit  of  God  will 
savingly  operate  upon  their  minds,  without  the  Spirit's  mark- 
ing use  of  means,  as  subservient  to  the  effect,  is  enthusiastical. 
It  is  also  undoubtedly  true,  that  the  Spirit  of  God  is  very  va- 
rious 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  instru- 
ments, and  above  the  power  of  nature,  which  is  requisite  in 
order  to  the  production  of  saving  grace  in  the  heart,  accord- 
ing 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,  apparent,  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  pow- 
er 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  and  unaccountable  thing,  that  it 
should  seem  to  them  who  are  subjects  of  it,  agreeable  to 
truth,  and  not  right  contrary  to  truth  ;  so  that  if  persons  tell 


60  RELIGIOUS  AFFECTIONS. 

of  effects  that  they  are  conscious  to  in  their  own  mir.ds,  that 
seem  to  them  not  to  be  from  the  natural  power  or  operation 
of  their  mine's,  but  from  the  supernatural  power  of  son-.?  oth- 
er age  .it,  it  should  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,  uccause  they  seem  to  them  to  be  from  that 
cause  :  They  declare  that  what  they  arc  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  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  neighbors. 

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  a  generation, 
or  a  being  begotten,  and  resurrection,  or  a  being  raised  from 
the  dead,  and  creation,  or  a  being  brought  out  of  nothing  in- 
to being,  and  that  it  is  an  effect  wherein  the  mighty  power 
of  God  is  greatly  glorified,  and  the  exceeding  greatness  of 
his  power  is  manifested  ;*  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  con- 
trary, it  is  ('.(mi's  manner,  in  the  great  works  of  his  power 
and  mercy  which  he  works  for  his  people,  to  order  things 
so  as  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;!  that  God  alpne  might  be  ex- 

*  Eph.  i.  17. ...20.       i  1  Cot.  i.  27,  28,  29. 


RELIGIOUS  AFFECTIONS.  6i> 

altedjt  and  that  the  excellency  of  the  power  might  be  of 
God  and  not  of  man,j  and  that  Christ's  power  might  be 
manifested  in  our  weakness,||  and  none  might  say  mine  own 
hand  hath  saved  me.§  So  it  was  in  most  of  those  temporal 
salvations  which  God  wrought  for  Israel  of  old,  which  were 
types  of  the  salvation  of  God's  people  from  their  spiritual 
enemies.  So  it  was  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  it  was  in  the  great 
redemption  by  Gideon  ;  God  would  have  his  army  diminish- 
ed to  a  handful,  and  they  without  any  other  arms  than  trum- 
pets, and  lamps,  and  earthen  pitchers.  So  it  was  in  the  de- 
liverance 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,  and  converting  the  Heathen  world,  after  Christ's 
ascension,  after  that  the  world  by  wisdom  knew  not  God,  and 
all  the  endeavors  of  philosophers  had  proved  in  vain,  for  ma- 
ny ages,  to  reform  the  world,  and  it  was  by  every  thing  be- 
come abundantly  evident,  that  the  world  was  utterly  helpless, 
by  any  thing  else  but  the  mighty  power  of  God.  And  so  it 
was  in  most  of  the  conversions  of  particular  persons,  we  have 
an  account  of  in  the  history  of  the  New  Testament  :  They 
■were  not  wrought  on  in  that  silent,  secret,  gradual,  and  insen- 
sible manner,  which  is  now  insisted  on  ;  but  with  those  man- 
ifest evidences  of  a  supernatural  power,  wonderfully  and  sud- 
denly 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's  enlighten- 
ing 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  iff  the  hope  of  his  calling,  and  what  the 
riches  of  the  glory   of  his  inheritance  in  the  saints,  and  what 

+  Isa,  ii.  it 17.     %  2  Cor,  iv.  7.     |]  2  Cor.  xii»  9.     §  Ju<ig.  vii.  2. 


62  .        RELIGIOUS  AFFECTIONS. 

is  the  exceeding  greatness  of  his  power  to  us  ward  who  ho 
lieve,  according  to  the  working  of  his  mighty  power,''  &c. 
Now  when  the  apostle  speaks  of  their  being  thus  the  subjects 
of  his  power,  it:  their  enlightening  and  effectual  calling,  to  the 
end  that  they  might  know  what  his  mighty  power  was  to 
them  who  believe,  he  c:m  mean  nothing  else  than  "  that 
they  might  know  by  experience."  But  if  the  saints  know  this 
power  by  experience,  then  they  feel  it  and  discern  it,  and  are 
conscious  of  it  ;  as  seusibly  distinguishable  from  the  natural 
operations  of  their  own  minds,  which  is  not  agreeable  to  a 
notion  of  God's  operating  so  secretly,  and  undiscei  nably,  that 
it  cannot  be  known  that  they  are  the  subjects  of  the  influence 
of  any  extrinsic  power  at  all,  any  otherwise  than  as  they  may 
argue  it  from  scripture  assertions  ;  which  is  a  different  thing 
from  knowing  it  by  experience. 

S.o  that  it  is  very  unreasonable  and  unscriptural,  to  deter- 
mine that  affections  arc  not  from  the  gracious  operations  of 
God's  Spirit,  because  they  are  sensibly  not  from  the  persons 
themselves  that  are  the  subjects  of  them. 

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

There  are  some  who  make  this  an  argument  in  their  own 
favor  ;  when  speaking  of  what  they  have  experienced,  they 
say,  "  I  am  sure  I  did  not  make  it  myself  ;  it  was  a  fruit  of 
no  contrivance  or  endeavor  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  influ- 
ence of  the  Spirit  of  God,  and  is  of  a  saving  nature  ;  but  very 
ignorantly,  and  without  grounds.  Y/hat  they  have  been  the 
subjects  of,  may  indeed  not  be  from  themselves  directly,  but 
may  be  from  the  operation  of  an  invisible  agent,  some  spirit 
besides  their  own  :  But  it  docs  not  thence  follow,  that  it  was 
from  the  Spirit  ef  God.  There  are  other  spirits  who  have  in- 
fluence on  the  minds  of  men,  besides  the  Holy  Ghost.  We 
are  directed  not  to  believe  every  spirit,  but  to  try  the  spirits. 


RELIGIOUS  AFFECTIONS.  63 

whether  they  he  of  God.  There  are  many  false  spirits,  ex- 
ceeding busy  with  men,  who  often  transform  themselves  into 

angels  of  light,  and  do  in  many  wonderful  ways,  with  great 
snbtilty  and  power,  mimic  the  operations  of  the  Spirit  of  God. 
And  there  are  many  of  Satan's  operations,  winch  are  very 
distinguishable  from  the  voluntary  exercises  of  men's  own 
minds.  They  are  so,  in  those  dreadful  and  horrid  sugges- 
tions, and  blasphemous  injections  with  which  he  follows  ma- 
ny persons  ;  and  in  vain  and  fruitless  frights  and  terrors, 
which  he  is  the  author  of.  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  the  Anabaptists  in  Germany,  and  many  other  raving  en- 
thusiasts like  them,  have  been  the  subjects  of. 

And  besides,  it  is  to  be  considered  that  persons  may  have 
those  impressions  on  their  minds,  which  may  not  be  of  their 
own  producing,  nor  from  an  evil  spirit,  but  from  the  Spirit  of 
God,  and  yet  not  be  from  any  saving,  but  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  power  of  the  world  to  come  ;'*'  and 
yet  may  be  wholly  unacquainted  with  those  "  better  things 
that  accompany  salvation,"  spoken  of  ver.  9. 

And  where  neither  a  good  nor  evil  spirit  have  any  imme- 
diate hand,  persons,  especially  such  as  are  of  a  weak  and  va- 
pory habit  of  body,  and  the  brain  weak  and  easily  suscep- 
tive of  impressions,  may  have  strange  apprehensions  and  im- 
aginations, and  strong  affections  attending  them,  unaccounta- 
bly arising,  which  are  not  voluntarily  produced  by  themselves. 
We  sec  that  such  persons  are  liable  to  such  impressions  a- 
bout  temporal  things  ;  and  there  is  equal  reason,  why  they 
should  about  spiritual  things.  As  a  person  who  is  asleep  has 
dreams  that  he  is  not  the  voluntary  author  of  ;  so  may  such 
persons  in  like  manner,  be  the  subjects  of  involuntary  im- 
pressions, when  thev  are  awake. 


m  'iLLlGlOUU  A!  SECTIONS. 

V.  It  is  no  sign  that  religious  affections  are  truly  hoi-    ... 
spiritual,  or  that  they  arc  not,  that  they  conic  -\vif.h  texts  of 
scripture,  remarkably  brought  to  the  mind. 

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  affec- 
tions are  gracious,  that  they  arise  on  occasion  of  scriptures 
brought  suddenly  and  wonderfully  to  the  mind  ;  whether 
those  affections  be  fear  or  hepe,  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  arc 
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  ihey  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  be- 
fore ;  I  did  not  know  at  first  that  it  was  scripture  ;  I  did  not  re- 
member 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  manner  of  grounds.  How 
come  they  by  any  such  rule,  as  that  if  any  affections  or  expe- 
riences arise  with  promises,  and  comfortable  texts  of  scrip- 
ture, unaccountably  brought  to  mind,  without  their  recollec- 
tion, or  if  a  great  number  of  sweet  texts  follow  one  another  in 
a  chain,  that  this  is  a  certain  evidence   their   experiences   are 


RELIGIOUS  AFFECTIONS.  6* 

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  understanding  and  consid- 
erate sort  of  people,  in  this  matter,  seems  to  be  this  ;  that 
the  scripture  is  the  wofd  of  God,  and  has  nothing  in  it  which 
is  wrong,  but  is  pure  and  perfect  ;  and  therefore,  those  ex- 
periences 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  the  scripture,  as 
the  genuine  fruit  of  the  scripture,  and  by  a  right  use  of  it  ; 
but  from  an  abuse  of  it.  All  that  can  be  argued  from  the  pu- 
rity and  perfection  of  the  word  of  God,  with  respect  to  expe- 
riences, is  this,  that  these  experiences  which  are  agreea- 
ble to  the  word  of  God,  are  right  and  cannot  be  otherwise  ; 
and  not  that  those  affections  must  be  right,  which  arise  on  oc- 
casion 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,  that  we  have  any  reason  to  suppose 
nothing  short  of  Omnipotence  can  be  sufficient  for  it.  If  Sa- 
tan has  power  to  bring  any  w  ords  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  scrip- 
ture, 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  kinds  of  sounds  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  or  scriptures  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  cany  him  hither  and  thither,  into  the 
wilderness,  and  into  an  high  mountain,  and  to  a  pinnacle  of  the 
temple,  is  not  afraid  to  touch  the  scripture,  and  abuse  that 
Yoi.  IV,  J 


<56  RELIGIOUS  AFFECTIONS. 

for  his  own  purposes  ;  as  he  shewed  at  the  same  time  that 
he  was  so  bold  with  Christ,  he  then  brought  one  scripture  and 
another,  to  deceive  and  tempt  him.  And  if  Satan  die!  pre- 
sume, and  was  permitted  to  put  Christ  himself  in  mind 
of  texts  of  scripture  to  tempt  him,  what  reason  have  we  to  de- 
termine, 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  scrip- 
lure,  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  ; 
and  may  heap  up  scripture  promises,  tending,  according  to 
the  perverse  application  he  makes  of  them,  wonderfully  to  re- 
move the  rising  doubts,  and  to  confirm  the  false  joy  and  con- 
fidence 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 
others'  damnation,  2  Pet.  iii.  16.  We  see  they  have  the  free 
use  of  scripture,  in  every  part  of  it  :  There  is  no  text  so  pre- 
cious and  sacred,  but  they  are  permitted  to  abuse  it,  to  the 
eternal  ruin  of  multitudes  of  souls  ;  and  there  are  no  weap- 
ons they  make  use  of  with  which  they  do  more  execution. 
And  there  is  no  manner  of  reason  to 'determine,  that  the  dev- 
il is  not  permitted  thus  to  use  the  scripture,  as  well  as  his 
instruments.  For  when  the  latter  do  it,  they  do  it  as  his  in- 
struments and  servants,  and  through  his  instigation  and  influ- 
ence :  And  doubtless  he  does  the  same  he  instigates  others 
to  do  ;  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  as  well. 
The  sin  which  is  in  men,  acts  like  its  father.  Men's  own 
hearts  arc  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 


RELIGIOUS  AFFECTIONS.  67 

precious  promises  of  scripture  coming  suddenly  and  remark - 
bly  to  their  minds,  as  though  they  were  spoke  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. 

And  1  would  further  observe,  that  persons  may  have  rais- 
ed 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  which  is  repre- 
sented as  arising  from  the  word,  as  growth  from  a  seed  ;  and 
their  affections  had,  in  their  appearance,  a  very  great  and  ex- 
act resemblance  with  those  represented  by  the  growth  on  the 
good  ground,  the  difference  not  appearing  until  it  was  discov- 
ered by  the  consequences  in  a  time  of  trial  :  And  yet  there 
was  no  saving  religion  in  these  affections.* 

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  relig- 
ious 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  excel- 

*  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  re- 
freshing ;  which  they  take  as  tokens  of  God's  love,  and  hope  that  God  has  ac- 
cepted them  ;  and  so  are  confident  of  their  good  estate.  Page  8,  9.  Impres- 
sion anno  1735. 


68  RELIGIOUS  AFFECTIONS. 

lent,  heavenly,  and  divine,  than  a  spirit  of  true  Christum 
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  con- 
trary to  hell  and  the  devil.  But  yet  it  is  ill  arguing  from 
hence,  that  there  are  no  counterfeits  of  it.  It  may  be  ob- 
served that  the  more  excellent  any  thing  is,  the  more  will  be 
the  counterfeits  of  it.  Thus  there  are  many  more  counter- 
feits  of  silver  and  gold,  than  of  iron  and  copper  :  There  are 
many  false  diamonds  and  rubies,  but  who  goes  about  to  coun- 
terfeit common  stones  ?  Though  the  more  excellent  things 
are,  the  more  difficult  it  is  to  make  any  thing  that  shall  be  like 
them,  in  their  essential  nature  and  internal  virtues  ;  yet  the 
more  manifold  will  the  counterfeits  be,  and  the  more  will  art 
and  subtilty  be  displayed,  in  an  exact  imitation  of  the  outward 
appearance.  Thus  there  is  the  greatest  danger  of  being 
cheated  in  buying  of  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  Christ- 
ian virtues  and  graces  ;  the  subtilty  of  Satan,  and  men's  de- 
ceitful hearts,  are  wont  chiefly  to  be  exercised  in  counterfeit- 
ing 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 
does  especially  appear. 

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  Christ- 
ians that  have  such  love,  whose  love  will  not  continue,  and 
so  shall  fail  of  salvation,  Matth.  xxiv.  12,  13.  "  .And  be- 
cause iniquity  shall  abound,  the  love  of  many  shall  w*x  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. 


RELIGIOUS  AFFECTIONS.  ,69 

Persons  may  seem  to  have  love  to  God  and  Christ,  yea  to 
nave  very  strong  and  violent  affections  of  this  nature,  and  yet 
have  no  grace.  For  this  was  evidently  the  case  with  many 
graceless  Jews,  such  as  cried  Jesus  up  so  high,  following  him 
day  and  ni"M,  without  meat,  drink,  or  sleep  ;  such  as  said, 
"  Lord,  I  will  follow  thee  whithersoever  thou  goest,"  and  cri- 
ed, "  Hosanna  to  the  Son  of  David."* 

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  cur  Lord  Jesus  Christ  in 
sincerity."  The  last  word,  in  the  original,  si  gnifies  incor- 
ru/ition  ;  which  shews,  that  the  Apostle  was  sensible  that  there 
were  many  who  had  a  kind  of  love  to  Christ,  whose  love  was 
not  pure  and  spiritual. 

So  also  Christian  love  to  the  people  of  God  may  be  counter- 
feited. 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  jgivfe  them  to  him  ;  although 
the  Apostle  expresses  his  fear  that  their  affections  were  come 
to  nothing,  and  that  he  had  bestowed  upon  them  labor  in  vain, 
Gal.iv.  11,  15. 

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  va- 
riety of  falsp  affections  together,  that  may  resemble  gracious 
affections. 

*  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 
]ove  to  God,  and  of  their  aiming  at  the  glory  of  God,  having  that  which  has 
a  great  resemblance  of  saving  grace  ;  and  that  sometimes  their  common  affec- 
tions are  stronger  than  saving,  And  supposes,  that  sometimes  natural  men 
may  have  such  violent  pangs  of  false  affection  to  God,  that  they  may  think 
shemselves  willing  to  be  damned.     Page  21,  snd  65. 


70  RELIGIOUS  AFFECTIONS. 

It  is  evident  that  there  are  counterfeits  of  all  kinds  of  gra- 
cious affections  ;  as  of  love  to  God,  and  love  to  the  brethren, 
as  has  been  just  now  observed  ;  so  of  godly  sorrow  for  sin,  as 
in  Pharaoh,  Haul,  and  Ahab,  and  the  children  of  Israel  in  the 
■wilderness,  Exod.  ix.  27.  1  Sam.  xxiv.  1G,  17,  and  xxvi.  21. 
1  Kings,  xxi.  27.  Numb.  xiv.  39,  40,  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  a  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,  Sec. 

So  of  spiritual  joy,  as  in  the  stony  ground  hearers,  Mat. 
xiii.  20,  and  particularly  many  of  John  the  Baptist's  hearers, 
John  v.  35.  So  of  zeal,  as  in  Jehu,  2  Kings  x.  16,  and  in 
Paul  before  his  conversion,  Gal.  i.  14.  Phil.  iii.  6,  and  the  un- 
believing Jews,  Acts  xxii.  3.  Rom.  x.  2.  So  graceless  per- 
sons may  have  earnest  religious  desires,  which  may  be  like 
Balaam's  desires,  which  he  expresses  under  an  extraordinary 
view  that  he  had  of  the  happy  state  of  God's  people,  as  distin- 
guished from  all  the  rest  of  the  world,  Numb,  xxiii.  9,  10. 
They  may  also  have  a  strong  hope  of  eternal  life,  as  the  Phar- 
isees  had. 

And  as  men,  while  in  a  state  of  nature,  are  capable  of  a  re- 
semblance of  all  kinds  of  religious  affections,  so  nothing  hin- 
ders but  that  they  may  have  many  of  them  together.  Ansl 
what  appears  in  fact,  does  abundantly  evince  that  it  is  very 
cltc:i  so  indeed.  It  seems  commonly  to  be  so,  that  when 
false  affections  arc  raised  high,  many  false  aiTections  attend 
each  other.  The  multitude  that  attended  Christ  into  Jerusa- 
lem, after  that  great  miracle  of  raising  Lazarus,  seem  to  have 
been  moved  with  many  religious  affections  at  once,  and  all  in 
a  high  degree.  They  seem  to  have  been  filled  with  admira- 
tion, and  there  was  a  shew  of  an  high  affection  of  love,  and 
also  of  a  great  degree  of  reverence,  in  their  laying  their  gar- 


RELIGIOUS  AFFECTIONS.  71 

merits  on  the  ground  for  Christ  to  tread  upon  ;  and  also  of 
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  shewed  great 
hopes  and  raised  expectations  of  it,  expecting  it  would  imme- 
diately appear  ;  and  hence  were  filled  with  joy,  by  which  they 
were  so  animated  in  their  acclamations,  as  to  make  the  whole 
city  ring  with  the  noise  of  them  ;  and  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  passo- 
ver,  to  set  up  his  kingdom.  And  it  is  easy,  from  nature,  and 
the  nature  of  the  affections,  to  give  an  account  why,  when  one 
affection  is  raised  very  high,  that  it  should  excite  others  ;  es- 
pecially if  the  affection  which  is  raised  high,  be  that  of  coun- 
terfeit 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,  and  his  heart  weakened  with  distress  and 
dreadful  apprehensions,  and  upon  the  brink  of  despair,  and  is 
all  at  once  delivered,  by  being  firmly  made  to  believe,  through 
some  delusion  of  Satan,  that  God  has  pardoned  him,  and  ac- 
cepts him  as  the  object  of  his  dear  love,  and  promises  him 
eternal  life  ;  as  suppose  through  some  vision,  or  strong  idea 
or  imagination,  suddenly  excited  in  him,  of  a  person  with  a 
beautiful  countenance,  smiiing  on  him,  and  with  arms  open, 
and  with  blood  dropping  clown,  which  the  person  conceives  to 
be  Christ,  without  any  other  enlightening  of  the  understand- 
ing, 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  perhaps  by  some  voice  or  Avords  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  pre- 
ceding acceptance  of  Christ,  or  closing  of  the  heart  with  him  : 


!T2  RELIGIOUS  AFFECTIONS. 

I  say,  if  we  should  suppose  such  a  case,  what  various  passion; 
uould  naturally  crowd  at  once,  or  one  after  another,  into  such 
a  person's  mind  ?  It  is  easy  to  be  accounted  for,  from  mere 
principles  of  nature,  that  a  person's  heart,  on  such  an  occa- 
sion, 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,  that  his  soul  was  so  amazed 
with  the  fears  of,  and  has  received  him  with  such  endearment, 
as  a  peculiar  favorite  ;  and  that  now  he  should  be  filled  with 
admiration  and  gratitude,  and  his  mouth  should  be  opened, 
and  be  full  of  talk  about  what  he  has  experienced  ;  and  that, 
for  a  while,  he  should  think  and  speak  of  scarce  any  thing 
else,  and  should  seem  to  magnify  that  God  who  has  done  so 
much  (or  him,  and  call  upon  others  to  rejoice  with  him,  and 
appear  with'  a  cheerful  countenance,  and  talk  with  a  loud 
voice  :  And  however,  before  his  deliverance,  he  was  full  of 
quarrellings  against  the  justice  of  God,  that  now  it  should  be 
easy  for  him  to  submit  to  God,  and  own  his  unworthiness,  and 
cry  out  against  himself,  and  appear  to  be  very  humble  before 
God,  and  lie  at  his  feet  as  tame  as  a  lamb  ;  and  that  he  should 
now  confess  his  unworthiness,  and  cry  out,  r-  Why  me  ?  Why 
me  ?"  (Like  Saul,  who  when  Samuel  told  him  that  God  had 
appointed  him  to  be  king,  mAkes  answer,  "  Am  not  I  a  Hen- 
jamite,  of  the  smallest  of  the  tribes  of  Israel,  and  my  family 
the  least  of  all  the  families  of  the  tribe  of  Benjamin  ?  Where- 
fore then  speakest  thou  so  to  me  :"  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  hith- 
erto ?*')  Nor  is  it  to  be  wondered  at,  that  now  he  should  de- 
light to  be  with  them  who  acknowledge  and  applaud  his  happy 
circumstances,  and  should  love  all  such  as  esteem  and  admire 
him  and  Avhat  he  has  experienced,  and  have  violent  zeal 
agaimt  all  such  as  would  make  nothing  of  such  things,  and  be 
disposed  openly  to  separate,  and  as  it  were  to  proclaim  war 
with  all  who  be  not  of  his  party,  and  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  : 


RELIGIOUS  AFFECTIONS.  7S 

and  while  the  warmth  of  his  affections  lasts,  should  be  mighty 
forward  to  take  pains,  and  deny  himself,  to  promote  the  in- 
terest of  the  party  who  he  imagines  favors  such  things,  and 
seem  earnestly  desirous  to  increase  the  number  of  them,  as 
the  Pharisees  compassed  sea  and  land  to  make  one  firoselyte.* 
And  so  I  might  go  on,  and  mention  many  other  things,  which 
will  naturally  arise  in  such  circumstances.  He  must  have  but 
slightly  considered  human  .nature,  who  thinks  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  a  counterfeit  love  in  like  manner  naturally  flow  other 
false  affections.  In  both  coses,  love  is  the  fountain,  and  the- 
Other  affections  are  the  streams.  The  various  faculties,  prin- 
ciples, and  affections  of  the  human  nature,  arc  as  it  were  ma- 
ny channels  from  one  fountain  :  If  there  be  sweet  water  in 
the  fountain,  sweet  water  will  from  thence  flow  out  into  those 
various  channels  ;  but  if  the  water  in  the  fountain  be  poison- 
ous, then  poisonous  streams  will  also  flow  out  into  all  those 
channels.  So  that  the  channels  and  streams  will  be  alike, 
corresponding  one  with  another  ;  but  the  great  difference 
will  lie  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  that  is 
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 
(as  in  the  other  case)  and  the  fruit  will  be  deadly.  The  tree 
in  both  cases  may  be  alike  ;  there  may  be  an  exact  resem- 
blance 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 

*  "  Associating  with  godly  men  does  not  prove  that  a  man  has  grace  : 
Ahithophel  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'r 
Nature  of Saving  Conversion,  p.  82. 

Vol.  IV.  K 


74  RELIGIOUS  AFFECTIONS. 

great  similitude  between  true  and  false  experiences,  in  their 
appearance,  and  in  what  is  expressed  and  related  by  the  sub- 
jects of  them:  And  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  favor,  and  his  honorable  office  in  the  palace,  the 
chief  baker  had  raised  hopes  and  expectations,  and  told  his 
dream  also  ;  but  be  was  wofully  disappointed  ;  and  though 
his  dream  was  so  much  like  the  happy  and  well  boding  dream 
of  his  companion,  yet  it  was  quite  contrary  in  its  issue. 

VIII.  Nothing  can  certainly  be  determined  concerning 
the  nature  of  the  affections,  by  this,  that  comforts  and  joys 
seem  to  follow  awakenings  and  convictions  of  conscience,  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  af- 
fections. But  such  prejudices  and  objections  are  without 
reason  or  scripture.  Surely  it  cannot  be  unreasonable  to  sup- 
pose, 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  he  delivers  from  ;  that  they 
may  be  delivered  sensibly,  and  understand  their  own  salva- 
tion, and  know  something  of  what  God  docs  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  the  salvation  of 
mankind,  deals  with  them  suitably  to  their  intelligent  rational 
nature  ;  so  it  seems  reasonable,  and  agreeable  to  God's  wis- 
dom, that  men  who  are  saved   should  be  in  these  two  states 


RELIGIOUS  AFFECTIONS.  75 

sensibly  ;  first,  that  they  should  sensibly  to  themselves,  be  in 
a  state  of  condemnation,  and  so  in  a  state  of  woful  calamity 
and  dreadful  misery,  and  so  afterwards  sensibly  in  a  state  of 
deliverance  and  happiness  ;  and  that  they  should  be  first  sen- 
sible 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  dis- 
tress, 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  pre- 
pared 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,  and  the  Red  Sea  was 
before  them,  and  the  great  Egyptian  host  behind,  and  they 
were  brought  to  see  that  they  could  do  nothing  to  help  them- 
selves, and  that  if  God  did  not  help  them,  they  should  be  im- 
mediately swallowed  up  ;  and  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  de- 
livered, 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  ;  and  then  she  came 
to  the  great  Physician,  without  any  money  or  price,  and  was 


76  RELIGIOUS  AFFECTIONS. 

healed  by  him,  Luke  viii.  45,  44.  Before  Christ  would  an- 
swer the  request  of  the  woman  of  Canaan,  he  first  seemed  ut- 
terly to  deny  her,  and  humbled  her,  and  brought  her  to  own 
Kerself .worthy  to  be  called  a  dog-;  and  then  he  shewed  her 
mercy,  and  received  her  as  a  dear  child,  Mat.  xv.  22,  Stc. 
The  Aposlle  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  him- 
self, that  he  might  not  trust  in  himself,  but  in  God  that  rais- 
eth  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  ;"  and  then  the  winds  and  seas 
were  rebuked,  and  there  was  a  great  calm,  Mat.  viii.  24,  25, 
26.  The  leper,  before  he  is  cleansed,  must  have  his  mouth 
stopped,  by  a  covering  on  his  upper  lip,  and  was  to  acknowl- 
edge 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,"  and  to  see  that  "  they  lie  down  in  their 
shame,  and  that  confusion  covers  them,"  and  "  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,  and  brings  them  to  reflect  on  their  sin,  and  to  say, 
We  are  verily  guilty  ;  and  at  last  to  resign  up  themselves  en- 
tirely into  his  hands  for  bondmen  ;  and  then  reveals  himself 
to  them,  as  their  brother  and  their  saviour. 

And  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  honor  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 


RELIGIOUS  AFFECTIONS.  17 

dreadful  Majesty,  so  that  Moses  #aid,  "  I  exceedingly  fear 
and  quake,"  and  then  he  made  all  his  goodness  to  pass  be- 
fore him,  and  proclaimed  his  name,  "  The  Lord  God  gracious 
and  merciful,"  Sec.  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  Dan- 
iel ;  he  first  saw  Christ's  countenance  as  lightning,  that  ter- 
rified him,  and  caused  him  to  faint  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.  And  there  is  an  analogy 
observable  in  God's  dispensations  and  deliverances  which  he 
works  for  his  people,  and  the  manifestations  which  he  makes 
of  himself  to  them,  both  ordinary  and  extraordinary. 

But  there  are  many  things  in  scripture  which  do  more  di- 
rectly shew,  that  this  is  God's  ordinary  manner  in  working 
salvation  for  the  souls  of  men,  and  in  the  manifestations  God 
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,  and  the  king  pronounces  sentence  of  condemnation  up- 
on him,  and  commands  him  to  be  sold,  and  his  wife  and  child- 
ren, and  payment  to  be  made  ;  and  thus  he  humbles  him, 
and  brings  him  to  own  the  whole  of  the  debt  to  be  just,  and 
then  forgives  him  all.  The  prodigal  son  spends  all  he  has, 
and  is  brought  to  see  himself  in  extreme  circumstances,  and  to 
humble  himself,  and  own  his  un worthiness,  before  he  is  re- 
lieved and  feasted  by  his  father,  Luke  xv.  Old  inveterate 
wounds  must  be  searched  to  the  bottom,  in  order  to  healing  : 
And  the  scripture  compares  sin,  the  wound  of  the  soul,  to 
this,  and  speaks  of  healing-  this  wound  without  thus  searching 
of  it,  as  vain  and  deceitful,  Jer.  viii.  1 1 .  Christ,  in  the  work 
of  his  grace  on  the  hearts  of  men,  is  compared  to  rain  on  the 
new  mown  grass,  grass  that  is  cut  down  with  a  scythe,  Psal. 
Ixxii.  6,  representing  his  refreshing,  comforting  influences 
on  the  wounded  spirit.  Our  first  parents,  after  they  had  sin- 
ned,' were  first  terrified  with  God's  majesty  and  justice,  and 
had  their  sir.  with  its  aggravations,  set  before  them  by  their 


78  RELIGIOUS  AFFECTIONS. 

Judgej  before  they  were  fclieved  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.  xxsii.  at  the  beginning. 
And  it  seems  to  be  the  natural  import  of  the  word  gosfiel, 
glad  tidings,  that  it  is  news  of  deliverance  and  salvation,  after 
great  fear  and  distress.  There  is  also  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  Zion.  So 
likewise  John  the  Baptise  came  to  prepare  the  way  for  Christ, 
and  prepare  men's  hearts  for  his  reception,  by  shewing  them 
their  sins,  and  by  bringing  the  selfrighteous  Jews  off  from 
their  own  righteousness,  telling  them  that  they  were  "  a  gen- 
eration of  vipers,"  and  shewing  them  their  danger  of  "  the 
Avrath  to  come,"  telling  them  that  "  the  axe  was  laid  at  the 
root  of  the  trees,  &c. 

And  if  it  be  indeed  God's  manner,  (as  I  think  the  forego- 
ing considerations  shew  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  dread- 
fulness  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  ;  especially  if  it  be  considered  what  these  evils  are  that 
they  have  a  view  of  ;  which  arc  no  other  than  great  and  man- 
ifold sins,  against  the  infinite  majesty  of  the  great  Jehovah, 
and  the  suffering  of  the  fierceness  of  his  Avrath  to  all  eternity. 
And  the  more  so  still,  when  we  have  many  plain  instances 
in  scripture  of  persons  that  have  actually  been  brought  into 
great  distress,   by  such  convictions,  before  they  have  received 


RELIGIOUS  AFFECTIONS.  79 

saving  consolations  :  As  the  multitude  at  Jerusalem,  who 
were  "  pricked  in  their  heart,  and  said  unto  Peter  and  the  rest 
of  the  apostles,  men  and  brethren,  what  shall  we  do  ?"  And 
the  apostle  Paul,  who  trembled  and  was  astonished,  before  he 
was  comforted  ;  and  the  gaoler,  when  's  he  called  for  a  light, 
and  sprang  in,  and  came  trembling,  and  fell  down  before  Paul 
and  Silas,  and  said,  Sirs,  what  must  I  do  to  be  saved  ?" 

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

And,  on  the  other  hand,  it  is  no  evidence  that  comforts  and 
joys  are  right,  because  they  succeed  great  terrors,  and  amaz- 
ing fears  of  hell.*  This  seems  to  be  what  some  persons  lay 
a  great  weight  upon  ;  esteeming  great  terrors  an  evidence 
of  the  great  work  of  the  law  wrought  on  the  heart,  well  pre- 
paring the  way  for  solid  comfort ;  not  considering  that  ter- 
ror and  a  conviction  of  conscience  are  different  things.  For 
though  convictions  of  conscience  do  often  cause  terror  ;  yet 
they  do  not  consist  in  it  ;  and  terrors  do  often  arise  from  oth- 
er causes.  Convictions  of  conscience,  through  the  influences 
of  God's  Spirit,  consist  in  conviction  of  sinfulness  of  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  there  are  some  per- 
sons that  have  frightful  apprehensions  of  hell,  a  dreadful  pit 
ready  to  swallow  them  up,  and  flames  just  ready  to  lay  hold 
of  them,  and  devils  around  them,  ready  to  seize  them  ;  who 
at  the  same  time  seem  to  have  very  little  proper  enlighten- 
ings  of  conscience,  really  convincing  them  of  their  sinfulness 
of  heart  and  life.     The   devil,  if  permitted,  can  terrify  men 

*  Mr.  Shepard  fpeaks  of  "  men's  being  cast  down  as  low  as  hell  by  sor- 
row 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. 


SO  RELIGIOUS  AFFECTIONS. 

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  images  and  ideas  of  many  external  things,  of  a  counte- 
nance frowning,  a  sword  drawn,  black  clouds  of  vengeance, 
words  of  an  awful  doom  pronounced,*  hell  gaping,  devils  corn- 
ins;-,  and  the  like,  not  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,  Sec. 

And  the  terrors  which  some  persons  have,  are  very  much 
owing  to  the  particular  constitution  and  temper  they  are  of. 
Nothing  is  more  manifest  than  that  some  persons  are  of  such 
a  temper  and  frame,  that  their  imaginations  are  more  strong- 
ly impressed  with  every  thing  they  are  affected  with,  than 
others  ;  and  the  impression  on  the  imagination  reacts  on  the 
affection,  and  raises  that  still  higher  ;  and  so  affection  and 
imagination  act  reciprocally,  one  on  another,  till  their  affec- 
tion is  raised  to  a  vast  height,  and  the  person  is  swallowed 
up,  and  loses  all  possession  of  himself. t 

And  some  speak  of  a  great  sight  they  have  of  their  wicked- 
ness, who  really,  when  the  matter  comes  to  be  well  examin- 
ined  into  and  thoroughly  weighed,  aie  found  to  have  little  or 
no  convictions  of  conscience.  They  tell  of  a  dreadful  hard 
heart,  and  how  their  heart  lies  like  a  stone  ;  Avhen  truly  they 

*  "  The  way  of  the  Spirit's  working  when  it  does  convince  men,  is  by  en- 
lightening natural  conscience.  The  Spirit  does  not  work  by  giving  a  testi- 
mony, but  by  assisting  natural  conscience  to  do  its  work.  Natural  con- 
science 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  spir- 
it of  man  is  th:  candle  of  the  Lord,  searching  all  the  inward  parts  of  the  belly." 
Stoddard's  Guide  to  Christ,  page  44. 

+  The  famous  Mr.  Perkins  distinguishes  between  "  those  sorrows  that 
tome  through  convictions  of  conscience,  and  melancholic  passions  arising  on- 
ly from  mere  imaginations,  strongly  conceived  in  the  brain  ;  which,  he  says, 
vs'.-allv  come  on  a  sudden,  like  lightning  into  a  house."  Vol.  I.  ot  his  works, 
P?8C38£- 


RELIGIOUS  AFFECTIONS.  81 

"have  none  of  those  things  in  their  minds  or  thoughts,  where- 
in  the  hardness  of  men's  heart  does  really  consist.  They  tell 
of  a  dreadful  load  and  sink  of  sin,  a  heap  of  black  and  loath- 
some filthine'ss  within  them  ;  when,  if  the  matter  be  careful- 
ly  inquired  into,  they  have  not  in  view  any  thing  Wherein  the 
corruption  of  nature  does  truly  consist,  nor  have  they  any 
thought  of  any  particular  thing  wherein  their  hearts  are  sin- 
fully defective,  or  fall  short  of  what  ought  to  to  be  in  them,  or 
any  exercises  at  all  of  corruption  in  them.  And  many  think 
also  they  have  great  convictions  of  their  actual  sins,  who  truly 
have  none.  They  tell  how  their  sins  are  set  in  order  before 
them,  they  see  them  stand  encompassing  them  round  in  a 
row,  with  a  dreadful  frightful  appearance  ;  when  really  they 
have  not  so  much  as  one  of  the  sins  they  have  been  guilty  of 
in  the  course  of  their  livesj  coming  into  view,  that  they  are 
affected  with  the  aggravations  of. 

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  unmortified  cor- 
ruption 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  eve- 
ry woman  who  is  really  in  travail,  that  brings  forth  a  real 
child  ;  but  it  may  be  a  monstrous  production,  without  any 
thing  of  the  form  or  properties  of  human  nature  belonging  to 
it.  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  do  not  only  come  after  great  ter- 
rors and  awakenings,  but  there  be  an  appearance  of  such  pre- 
paratory 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.  And  for  these  following  reasons  : 
Vol.  IV.  L 


89  RELIGIOUS  AFFECTIONS. 

First,  As  the  devil  can  counterfeit  all  the  saving  opera- 
tions 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  arc  special, 
divine  and  sanctifying,  so  that  there  shall  he  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  which  men,  while  they  are  yet  his 
own  children,  are  the  subjects  of.  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,  and  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  thedivine 
nature.  But  if  the  devil  can  be  the  author  of  such  resem- 
blances 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  humilia- 
tions and  false  submissions,  as  well  as  false  comforts.*  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  ^in,  as  it  Were  to  fall  down,  all  in  tears, 
Weeping  aloud,  before  David  his  own  subject,  (and  one  that 
he  had  for  a  long  time  mortally  hated,  and  openly  treated  as 
an  enemy)  and  condemn  himself  before  him,  crying  out, 
"  Thou  art  more  righteous  than  I  :  For  thou  hast  rewarded 
me  good,  whereas  I  have  rewarded  thee  evil  I"  And  at  an- 
other time,  "  I  have  sinned,  I  have  played  the  fool,  I  have 
erred  exceedingly,"    1  Sam.  x:;iv.  16,  17,  and  chap.  xxvi.  21. 

*  The  venerable  Mr.  Stoddard  observes,  "  A  man  may  say,  that  now  he 
ran  justify  God  however  he  deals  with  him,  and  not  he  brought  off  from  his 
own  righteousness  ;  and  that  some  men  do  justify  God  from  a  partial  con- 
viction 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 
ronsent  to  it,  but  many  times  it  does  not  continue,  they  have  only  a  pang  up- 
on them,  that  usually  dies  away  after  a  little  time. 

Guile  to  Christ,  page  71. 


RELIGIOUS  AFFECTIONS.  33 

And  yet  Saul  seems  then  to  have  had  very  little  of  the  influ- 
ences of  the  Spirit  of  God,  it  being  after  God's  Spirit  had 
departed  from  him,  and  given  him  up,  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,  and  still  continued  an  enemy  to,  there 
doubtless  may  be  appearances  of  great  conviction  and  humili- 
ation in  men,  before  God,  while  they  yet  remain  enemies  to 
him,  and  though  they  finally  continue  so.  There  is  often- 
times in  men  who  are  terrified  through  fears  of  hell,  a  great  ap- 
pearance of  their  being  brought  off  from  their  own  righteous- 
ness, when  they  are  not  brought  off  from  it  in  all  waysaithough 
they  are  in  many  ways  that  are  more  plain  and  visible.  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  humilia- 
tion :  And  that  is  called  a  submission  to  God,  which  is  no  ab- 
solute submission,  but  has  some  secret  bargain  in  it,  that  it  i3 
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  G  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  imi- 
tate 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  oper- 
ations 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  aDy  power  short  of  divine. 


54  RELIGIOUS  AFFECTIONS. 

Thirdly,  We  have  no  certain  rule  to  determine  how  far 
God's  own  Spirit  may  go  in  those  operation",  and  conviction's 
which  in  themselves  are  not  spiritual  and  saving,  and  yet  the 
person  that  is  the  subject  of  them  never  be  converted,  but 
fall  short  of  salvation  at  last.  There  is  no  necessary  connex- 
ion in  the  nature  of  things,  between  any  thing  that  a  datura! 
man  may  experience  while  in  a  state  of  nature,  and  the  sav- 
ing 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  tiling  that  a  natural  man  can  be  the  subject  of,  be- 
fore he  believes  in  Christ.  God  has  revealed  no  certain  con- 
nexion 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  convic- 
tions, 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  does  greatly  confirm,  that  persons 
seemingto  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.*  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 

*  Mr.  Stoddard,  who  had  much  experience  of  things  of  this  nature,  long 
ago  observed,  that  converted  and  unconverted  men  cannot  be  certainly  dis- 
tinguished by  the  account  they  give  of  their  experience  ;  the  same  relation  of 
expeiiences  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  laft. 

appeal  to  the  Learned,  p,  75,  76. 


RELIGIOUS  AFFECTIONS.  85 

given  a  fair  account  of  their  experiences,  and  have  seemed  to 
be  converted  according  to  rule,  i.  e.  with  convictions  and  affec- 
tions, 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. 

And  as  a  seeming  to  have  this  distinctness  as  to  steps  and 
method,  is  no  certain  sign  that  a  person  is  converted  ;  so  a  be- 
ing Avithout  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,  and  of  his  own  emptiness  and  helplessness, 
and  his  just  desert  of  eternal  condemnation  ;  and  that  there- 
fore 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  plain  and  manifest,  in  all  who 
are  truly  converted.  On  the  contrary  (as  Mr.  Shepard  ob- 
serves) 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  of  it  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.  1 1.  And  so  is  every  par- 
ticular believer,  Mat.  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  con- 


86  RELIGIOUS  AFFECTIONS. 

ception  cf  Christ  in  the  womb  of  the  blessed  virgin,  by  the 
power  of  the -Holy  Ghost,  seems  to  be  a  designed  resem- 
blance 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,  nor  how  the  bones  dp  grow,  cither  in 
the  womb,  or  heart  that  conceives  this  holy  child.  The  new 
creature  may  use  that  language  in  Psal.  exxxix.  14,  \5.  «  I 
am  fearfully  and  wonderfully  made  ;  marvellous  are  thy  works, 
and  that,  my  soul  knoweth  right  well.  My  substance  was  not 
bid  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.  k<  Who  can 
declare  his  generation  ?"  We  know  not  the  works  of  God, 
that  workcth  all.  "•  It  is  the  glory  of  God  to  conceal  a  thing.'1 
(Prov.  xxv.  2.)  and  to  have  "  his  path  as  it  were  in  the  mighty 
•waters,  that  his  footsteps  may  not  be  known  ;"  and  es] 
in  the  works  of  his  Spirit  en  the  hearts  of  men,  which  are  the 
highest  and  chief  of  his  works.  And  therefore  it  is  said,  Isa. 
xl.  18.  "  Who  hath  directed  the  Spirit  of  the  Lord,  or  being 
bis  counsellor  hath  taught  him  V  It  is  to  be  feared  that  some 
have  gone  too  hxv  towards  directing  the  Spirit  of  the  Lord, 
and  marking  out  his  footsteps  for  him,  and  limiting  him  to 
certain  steps  and  methods.  Experience  plainly  shews,  that 
God's  Spirit  is  unsearchable  and  untraceable,  in  some  of  the 
best  of  Christians,  in  the  method  of  his  operations,  in  their 
conversion,  Nor  docs  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  com- 
mon opinion,  has  a  vast  (though  to  ninny  a  very  insensible) 
influence  in  forming  persons'  notions  of  the  steps  and  method 
of  their  own  experiences.  I  know  \cvy  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  appear- 
ance of  such  particular  steps  that  are  insisted  on  ;  and  these 
arc  dwelt  upon  in  the  thoughts,  and  these   arc  told  of  from 


RELIGIOUS  AFFECTIONS. 

time  to  time,  in  the  relation  they  give  :  These  parts  grow 
brighter  and  brighter  in  their  view  ;  and  others,  being  neg- 
lected, grow  more  and  more  obscure  :  And  what  they  have 
experienced  is  insensibly  strained  to  bring  all  to  an  exact  con- 
formity to  the  scheme  that  is  established.  And  it  becomes 
natural  for  ministers,  who  have  to  deal  with  them,  and  direct 
them  that  insist  upon  distinctness  and  clearness  of  method,  to 
do  so  too.  But  yet  there  has  been  so  much  tc  be  seen  of  the 
operations  of  the  Spirit  of  God,  of  late,  that  they  who  have 
had  much  to  do  with  soul'-,  and  are  not  blinded  with  a  seven 
fold  vail  of  prejudice,  must  know  that  the  Spirit  is  so  exceed- 
ing various  in  the  manner  of  his  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  directions  we  give  to  others,  is  the  nature  of 
the  effect  that  God  has  brought  to  pass  in  the  soul.  .As  to 
the  steps  which  the  Spirit  of  God  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 
of  the  Spirit  ;  but  no  where  by  the  Spirit's  method  of  produc- 
ing them.*  Many  do  greatly  err  in  their  notions  of  a  clear 
work  of  conversion  ;  calling  that  a  clear  work,  where  the  suc- 
cessive steps  of  influence,  and  method  of  experience  are 
clear :  Whereas  that  indeed  is  the  clearest  work,  (not  where 
the  order  of  doing  is  clearest,   but)   where   the  spiritual  and 

*  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  witb 
Christ;  the  minister  may  not  draw  any  peremptory  conclusion  from  thence, 
that  he  is  not  godly,"     Stoddard's  Guide  to  Chris!,  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  ha  e  known  many  tint  have  come  with 
their  complaints,  that  they  xvere  never  hn  It  so  ;  yet  there  it 

hath  been,  and  many  times  they  have  seen  it,  by  the  other  spectacles,  and  bless- 
ed God  for  it."  Shepard's  So;<:.^  Beliettr]  |Mge  38.  The  late  impression  in 
Boston. 


fcS  RELIGIOUS  AFFECTIONS. 

divine  nature  of  the  work,   done,  and  effect  wrought,  is  mos* 
clear. 

IX.  It  is  no  certain  sign  that  the  religious  affections  which 
persons  have  are  such  as  have  in  them  the  nature  of  true  re- 
ligion, 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 
&i  gument  against  the  religious  affections  which  some  have 
had,  that  they  spend  so  much  time  in  reading,  praying,  sing- 
ing, hearing  sermons,  and  the  like.  It  is  plain  from  the 
scripture,  that  it  is  the  tendency  of  true  grace  to  cause  persons 
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  prim- 
itive 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  ett  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.  ly.  17.  "  Evening, 
morning,  and  at  noon  will. I  pray."  Grace  makes  the  saints 
$e%bt  in  singing  praises  to  God,  Psal.  exxxv.  3.  "  Sing 
praises  uiito  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.  ixxxix.  15,  and  makes 
the  feet  of  those  who  publish  these  good  tidings  to  be  beauti- 
ful, Isa.  lii.  7.  "  flow  beautiful  upon  the  mountains  are  the 
feet  of  him  that  bringcth  good  tidings  !"  kc.  It  makes  them 
love  God's  public  worship,  Psal.  xxvi.  8.  ■<  Lord,  I  have  lov- 
ed the  habitation  of  thy  house,  and  the  place  where  thine  honor 
dwclleth."  And  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,  t#  behold  the  beauty  of  the 
Lord,  and  to  inquire  in  his  temple,"  Psal.  b:>:>:iv.  1,  2,  &c 


RELIGIOUS  AFFECTIONS.  39 

r»  llow  amiable  are  thy  tabernacles,  O  Lord  of  hosts  !  My 
soul  Iongeth,  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  that  have  no  grace.  So 
it  v/as  with  the  Israelites  of  old,  whose  services  were  abomina- 
ble to  God  ;  they  attended  the  "  new  moons,  and  sabbaths, 
and  calling  of  assemblies,  and  spread  forth  their  hands,  and 
made  many  prayers,"  Isa.  5.  12....  15.  So  it  was  with  the  Phar- 
isees ;  they  "  made  long  prayers,  and  fasted  twice  a  week." 
False  religion  may  cause  persons  to  be  loud  and  earnest  in 
prayer,  Isa.  Iviii.  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  relig- 
ious duties  and  ordinances,  Isa.  Iviii.  2.  «  Yet  they  seek  me 
daily,  and  delight  to  know  my  ways,  as  a  nation  that  did  right- 
eousness, 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  shew  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 
Vol.  IV,  M 


SO  RELIGIOUS  AFFECTIONS. 

they  do  them  not."  So  it  was  with  Hcvod  ;  he  heard  John 
the  Baptist  gladly,  Mark  vi.  20.  So  it  was  with  others  of  his 
hearers,  «  for  a  season  they  rejoiced  in  his  light,"  John  v. 
35.     So  the   stony  ground  hearers  heard  the  word  with  joy. 

Experience  shews,  that  persons,  from  false  religion,  may 
be  inclined  to  be  exceeding  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,  and  shut  themselves  up  close  in  a  narrow  cell,  with 
a  vow  never  to  stir  out  of  it,  nor  to  see  the  face  of  any  of  man- 
kind any  more  (unless  that  they  might  be  visited  in  case  of 
sickness)  to  spend  all  their  days  in  the  exercises  of  devotion 
and  converse  with  God.  There  were  also  in  old  time,  great 
multitudes  called  Hermits  and  Anchorites,  that  left  the  world 
to  spend  all  their  days  in  lonesome  deserts,  to  give  them- 
selves up  to  religious  contemplations  and  exercises  of  devo- 
tion ;  some  sorts  of  them  having  no  dwellings,  but  the  caves 
and  vaults  of  the  mountains,  and  no  food,  but  the  spontaneous 
productions  of  the  earth.  I  once  lived,  ibr  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  ear- 
nestly engaged,  not  only  in  the  day  time,  but  sometimes 
whole  nights. 

X.  Nothing  can  be  certainly  known  of  the  nature  of  relig- 
ious affections  by  this,  that  they  much  dispose  persons  with 
their  mouths  to  praise  and  glorify  God.  This  indeed  is  im- 
plied 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  per- 
sons appear  greatly  disposed  to  praise  and  magnify  God,  to 
have  their  mouths  full  of  his  praises,  and  affectionately  to  be 


RELIGIOUS  AFFECTIONS.  SI 

calling  on  others  to  praise  and  extol  him,  I  thought  it  deserv- 
ed 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  reason- 
ably be  looked  upon  as  an  evidence  for  a  person,  if  those 
things  that  have  been  already  observed  and  proved,  be  duly 
considered,  viz.  that  persons,  without  grace,  may  have  high 
affections  towards  God  and  Christ,  and  that  their  affections, 
being  strong,  may  fill  their  mouths,  and  incline  them  to  speak 
much,  and  very  earnestly,  about  the  things  they  are  affected 
with,  and  that  there  may  be  counterfeits  of  all  kinds  of  gra- 
cious affection.  But  it  will  appear  more  evidently  and  direct- 
ly, that  this  is  no  certain  sign  of  grace,  if  we  consider  what 
instances  the  scripture  gives  us  of  it  in  those  that  were  grace- 
less. 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  Mat.  ix.  8,  and  Luke  v.  26.  Also  Mat.  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  ai'e  told,  that  on  occasion  of  Christ's  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  syna- 
gogues, being  glorified  of  all."  And  how  did  they  praise 
him,  with  loud  voices,  crying,  «  Hosanna  to  the  Son  of  Da- 
vid ;  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  men  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  re- 
ject the  Jews,  and  take  the  Gentiles  to  be  his   people  in  their 


•02  RELIGIOUS  AFFECTIONS. 

room,  they  were  affected  with  the  goodness  of  God  to  the 
Gentiles,  "  and  glorified  the  word  of  the  Lord  :"  But  all  thai 
did  so  were  not  true  believers  ;  but  only  a  certain  elect  num- 
ber of  them  ;  as  is  intimated  in  the  account  we  have  of  it, 
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."  So  of  old  the 
children  of  Israel  at  the  Red  Sea,  "  sang  God's  praise  ;  but 
soon  forgat  his  works."  And  the  Jews  in  Ezekiel's  time, 
"  with  their  mouth  shewed  much  love,  while  their  heart  went 
after  their  covetousness."  And  it  is  foretold  of  false  profess- 
ors,  and  real  enemies  of  religion,  that  they  should  shew  a  for- 
wardness 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  his  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  gi'ace.  Those 
that  yet  remain  with  unmortified  pride  and  enmity  against 
God,  may,  when  they  imagine  that  thev  have  received  extra- 
ordinary kindness  from  God,  cry  out  of  their  un  worthiness, 
and  magnify  God's  undeserved  goodness  to  them,  from  no 
other  convictien  of  their  ill  deservings,  and  from  no  higher 
principle  than  Saul  had,  who,  while  he  yet  remained  with  un- 
subdued 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 
great  affection  and  admiration,  to  magnify  and  extol  David's 
unmerited  and  unexampled  kindness  to  him,  1  Sam.  xxv. 
16.. ..19,  and  xxvi.  21,  and  from  no  higher  principle  than  that 
from  whence  Nebuchadnezzar  was  affected  with  God's  dis- 
pensations, that  he  saw  and  was  the  subject  of,  and  praises, 
extols  and  honors  the  King  of  heaven  ;  and  both  he,  and  Da- 
rius, in  their  high  affections,  call  upon  all  nations  to  praise 
God,  Dan.  ill.  28,  29,  30,  and  iv.  1,  2,  3,  34,  35,  37,  and  vi.  25, 
26,27. 


RELIGIOUS  AFFECTIONS.  Q'J 

XI.  It  is  no  sign  that  affections  are  right,  or  that  they  are 
wrong,  that  they  make  persons  that  have  them  exceeding 
confident  that  what  they  experience  is  divine,  and  that  they 
are  in  a  good  estate. 

It  is  an  argument  with  some,  against  persons,  that  they  arc 
deluded  if  they  pretend  to  be  assured  of  their  good  estate, 
and  to  be  carried  beyond  all  doubting  of  the  favor  of  God  ; 
supposing  that  there  is  no  such  thing  to  be  expected  in  the 
church  of  God,  as  a  full  and  absolute  assurance  of  hope  ;  un- 
less it  be  in  some  very  extraordinary  circumstances;  as  in 
the  case  of  martyrdom  ;  contrary  to  the  doctrine  of  Protest- 
ants, which  has  been  maintained  by  their  most  celebrated 
writers  against  the  Papists  ;  and  contrary  to  the  plainest  scrip- 
ture evidence.  It  is  manifest,  that  it  was  a  common  thing 
for  the  saints  that  Ave  have  a  history  or  particular  account  of 
in  scripture,  to  be  assured.  God,  in  the  plainest  and  most 
positive  manner  revealed  and  testified  his  special  favor  to 
Noah,  Abraham,  Isaac,  Jacob,  Mc-.,es,  Daniel,  and  others, 
job  often  speaks  of  his  sincerity  and  uprightness  with  the 
greatest  imaginable  confidence  and  assurance,  often  calling 
God  to  witness  to  it  ;  and  says  plainly,  "  I  know  that  my  Re- 
deemer liveth,  and  that  I  shall  see  him  for  myself,  and  noi 
another,"  Job.  xix.  25,  See.  David,  throughput  the  book  of 
Psalms,  almost  every  where  speaks  without  any  hesitancy, 
and  in  the  most  positive  manner,  of  God  as  his  God  :  Glory- 
ing  in  him  as  his  portion  and  heritage,  his  rock  and  confidence, 
his  shield,  salvation,  and  high  tower,  and  the  like.  Hezekiah 
appeals  to  God,  as  one  that  knew  that  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,  in  the 
14th,  loth,  and  16th  chapters  of  John  (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  tells  them  at  the  same  time  that  he  does 
so,  to  the  end  that  their  joy  might  be  full,  John  xv.  11."  These 
things  have  I  spoken  unto  you,  that  my   joy  might  remain  in 


91  RELIGIOUS  AFFECTIONS. 

you,  and  that  your  joy  might  be  full."  Sec  also  at  the  con- 
clusion 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  speak- 
ing too  plainly  and  positively  to  them  ;  he  did  not  desire  to 
hold  them  in  the  least  suspense.  And  he  concluded  that  last 
discourse  of  his  with  a  prayer  in  their  presence,  wherein  he 
speaks  positively  to  his  Father  of  those  eleven  disciples,  as 
having  all  of  them  savingly  known  him,  and  believed  in  him, 
and  received  and  kept  his  word  ;  and  that  they  were  not  of 
the  world  ;  and  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  those  things  in  his  prayer, 
to  the  end,  that  his  joy  might  be  fulfilled  in  them,  vcr.  13. 
By  these  things  it  is  evident,  that  it  is  agreeable  to  Christ's 
designs,  and  the  contrived  ordering  and  disposition  Christ 
makes  of  things  in  his  church,  that  there  should  be  sufficient 
and  abundant  provision  made,  that  his  saints  might  have  full 
assurance  of  their  future  glory. 

The  Apostle  Paul,  through  all  his  epistles  speaks  in  an  as- 
sured strain  ;  ever  speaking  positively  of  his  special  relation 
to  Christ,  his  Lord,  and  Master,  and  Redeemer,  and  his  in- 
terest in,  and  expectation  of  the  future  reward.  It  would  be 
cndles-i  to  take  notice  of  all  places  that  might  be  enumerated  : 
I  shall  mention  but  three  or  four,  Gal.  ii.  20.  "  Christ  liv- 
cth  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  him- 
self 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  I  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 
giye  rnc  at  that  day. 

And  the  nature  of  the  covenant  of  grace,  and  God's  declar- 
ed ends  in  the  appointment  and   constitution  of  things  in  that 


RELIGIOUS  AFFECTIONS.  95 

covenant,  do  plainly  shew  it  to  be  God's  design  to  make  am- 
ple provision  for  the  saints  having  an  assured  hope  of  eternal 
life,  while  living  here  upon  earth.  For  so  are  all  things  order- 
ed and  contrived  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,  and  very  of- 
ten repeated,  and  various  ways  exhibited  ;  and  there  are  many 
witnesses,  and  many  seals  ;  and  God  has  confirmed  his  prom- 
ises with  an  oath.  And  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  shew 
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  on 
the  hope  set  before  us."  But  all  this  would  be  in  vain,  to  any 
such  purpose,  as  the  saints'  strong  consolation,  and  hope  of 
their  obtaining  future  glory,  if  their  interest  in  those  sure 
promises  in  ordinary  cases  was  not  ascertainable.  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  be- 
lievers might  be  perfect  as  pertaining  to  the  conscience,  as  is 
signified,  Heb.  ix.  9,  if  assurance  of  freedom  from  the  guilt  of 
sin  is  not  attainable. 

It  further  appears  that  assurance  is  not  only  attainable  in 
some  very  extraordinary  cases,  but  that  all  Christians  are  di- 
rected to  give  all  diligence  to  make  their  calling  and  election 

sure,  and  are  told  how  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  blameabie  in  them,  not  to  know 
whether  Christ  be  in  them  or  no,  2  Cor.  xiii.  5.  "  Know  ye 
not  your  own  selves,  how  that  Jesus  Christ  is  in  you,  except 
ye  be  reprobates  ?"  And  it  is  implied  that  it  is  an  argument 
of  a  very  blameabie  negligence  in  Christians,  if  they  practice 
Christianity  after  such  a  manner  as  to   remain  uncertain  of 


us  affections: 

the  reward-,  in  that  I  Cor.  ix.  26.  "  I  therefore  so  run,  as  Htit 
uncertainly"  And  to  add  no  more,  it  is  manifest,  that  Christ- 
ian';' knowing  theft  interest  in  the  saving  benefits  of  Christi- 
anity is  a  thing  ordinarily  attainable,  because  the  Apostles  tell 
us  by  what  means  Christians  (and  not  only  apostles  and  mar- 
tyrs) 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  arc  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,"  ver.  19.  "Hereby  we  know 
that  we  are  of  the  truth,  and  shall  assure  our  hearts  before 
him."  ver.  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,  and  ver.  19. 

Therefore  it  must  needs  be  very  unreasonable  to  deter" 
mine,  that  persons  are  hypocrites,  and  their  affections  wrong, 
because  they  seem  to  be  out  of  doubt  of  their  own  salvation, 
and  the  affections  they  are  the  subjects  of  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  the 
affections  they  have  are  attended  with  an  exceeding  confidence 
that  their  state  is  good,  and  their  affections  divine.*     Nothing 

*  "  O  professor,  look  carefully  to  your  foundation  :  "  Be  not  high  mind- 
ed, but  fear."  You  have,  it  may  be,  done  and  suffered  many  things  in  and 
for  religion  ;  you  have  excellent  gilts  and  sweet  comforts  ;  a  warm  zeal  for 
Cod.  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. 
You  have  sometimes  judged  yourselves,  and  pronounced  yourselves  upright; 
but  remember  your  final  sentence  is  not  yet  pronounced  by  your  Jud;;e. 
And  what  if  Gou  weigh  you  over  again,  in  his  more  equal  balance,  and  should 
s,iv,  Mene  Tekel,  "Thou  art  weighed  in  the  balance,  and  art  found  wanting  ?" 
What  a  confounded  man  wilt  thou  be,  under  such  a  sentence  !  Qtas  splendent 
tn  compatu  hominis,  sordent  in  conspttlu  judicis  ;  things  that  are  highly  esteemed 
ol  men,  are  an  abomination  in  the  sight  of  God  :  He  sceth  not  as  man  seeth. 
Thy.  heart  maybe  Lis,:,   and   thou  not  know  it :    Yea,  it  may  be  false,  and 


RELIGIOUS  AFFECTIONS.  97 

can  be  certainly  argued  from  their  confidence,  how  great  and 
Strong  soever  it  seems  to  be.  If  we  see  a  man  that  boldly 
calls  God  his  Father,  and  commonly  speaks  in  the  most  bold, 
familiar,  and  appropriating  language  in  prayer,  «  My  Father, 
my  dear  Redeemer,  my  sweet  Saviour,  my  Beloved,"  and  the 
like  ;  and  it  is  a  common  thing  for  him  to  use  the  most  confi- 
dent expressions  before  men,  about  the  goodness  of  his  state  ; 
such  as,  M  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  ;"  and  seems  to  have  done  for  ever  with 
any  inquiry  or  examination  into  his  state,  as  a  thing  sufficient- 
ly known,  and  out  of  doubt,  and  to  contemn  all  that  so  much 
as  intimate  or  suggest  that  there  is  some  reason  to  doubt  or 
■fear  whether  all  is  right ;  .such  things  are  no  signs  at  all  that 
it  is  indeed  so  as  he  is  confident  it  is.*  Such  an  overbearing, 
high  handed,  and  violent  sort  of  confidence  as  this,  so  affect- 
inp;  to  declare  itself  with  a  most  glaring  show  in  the  sight  of 
men,  which  is  to  be  seen  in  many,  has  not  the  countenance  of 
a  true  Christian  assurance  :  It  savors  more  of  the  spirit  of 
the  Pharisees,  who  never  doubted  but  that  they  were  saints, 
and  the  most  eminent  of  saints,  and  were  bold  to  go  to  God, 
and  come  up  near  to  him,  and  lift  Up  their  eyes,  and  thank 
him  for  the  great  distinction  he   had  made  between  them  and 

thou  strongly  confident  of  its  integrity."  Havel's  Touchstone  of  Sincerity, 
Chap.  ii.  Sect.  5. 

"  Some  hypocrites  are  a  great  deal  more  confident  than  many  saints."  Stod- 
dard's Discourse  on  the  way  to  know  sincerity  and  hypocrisy,  p.  128. 

*  "  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  hejrt  of  the  assured  believer  with  joy  unspeakable, 
and  full  of  glory,  giving  him,  through  faith,  a  prelibation  or  foretaste  of 
heaven  itself,  in  those  firtt  fruits  of  it?  How  near  to  this  comes  what  the 
Apostle  supposes  may  be  found  in  apostates  !"  Flavel's  Husbandry  spirityuf. 
ized,  Chap.  xii. 

Vol.  IV.  N 


98  RELIGIOUS  AFFECTIONS. 

other  men  ;  and  when  Christ  intimated  that  they  were  blind 
and  graceless,  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  r"  If  they  had 
more  of  the  spirit  of  the  publican,  with  their  confidence,  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,  and  cried  out  of  himself  as  a  sinner,  their  confi- 
dence would  have  more  of  the  aspect  of  the  confidence  of  one 
that  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  the  dominion  of,  what  blind- 
ness and  deceit,  what  self  flattery,  self  exaltation,  and  self  con- 
fidence reign  there,  we  need  not  at  all  wonder  that  their 
high  opinion  of  themselves,  and  confidence  of  their  happy  cir- 
cumstances, be  as  high  and  strong  as  mountains,  and  as  vio- 
lent as  a  tempest,  when  once  conscience  is  blinded,  and  con- 
victions killed,  with  false  high  affections,  and  those  foremen- 
tioned  principles  let  loose,  fed  up  and  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  ca.l  his  hope  in  ques- 
tion, that  oftentimes  are  the  occasion  of  the  doubting  of  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  in- 
crease awakening  and  caution,  and  a  lively  sense  how  great  a 
thing  it  is  to  appear  before  an  infinitely  holy,  just  and  omnis- 
cient 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  deceit- 
fulness  of  his  own  heart,  and  that  mean  opinion  of  his  own 
understanding,  that  the  true  saint  has.  Those  that  are  delud- 
ed with  false  discoveries  and  affections,  are  evermore  highly 
conceited  of  their  light  and   understanding.     Thirdly,   The 


RELIGIOUS  AFFECTIONS.  99 

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  hope,  not  only  because  it  tends  greatly  to  the 
comfort  of  him  that  hath  it,  but  also  because  it  is  a  thing  of  a 
holy,  heavenly  nature,  greatly  tending  to  promote  and  cherish 
grace  in  the  heart,  and  a  great  incentive  to  strictness  and  dil- 
igence in  the  Christian  life.  But  he  is  no  enemy  to  the  hope 
of  a  hypocrite,  which  above  all  things  establishes  his  interest 
in  him  that  has  it.  A  hypocrite  may  retain  his  hope  without 
opposition,  as  long  as  he  lives,  the  devil  never  disturbing  it, 
nor  attempting  to  disturb  it.  But  there  is  perhaps  no  true 
Christian  but  what  has  his  hope  assaulted  by  him.  Satan  as- 
saulted 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,  that  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  cor- 
ruptions, which  the  saint  has.  A  true  Christian  has  ten  times 
so  much  to  do  with  his  heart  and  its  corruptions,  as  an  hypo- 
crite :  And  the  sins  of  his  heart  and  practice,  appear  to  him 
in  their  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  hypo- 
crite looks  clean  and  bright  in  his  own  eyes. 

There  are  two  sorts  of  hypocrites  :  One  that  are  deceived 
with  their  outward  morality  and  external  religion  ;  many  of 
whom  are  professed  Arminians,  in  the  doctrine  of  justifica- 
tion :  And  the  other,  are  those  that  are  deceived  with  false 
discoveries  and  elevations  ;  who  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  of  their  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 


ICO  RELIGIOUS  AFFECTIONS. 

■with  the  most  difficulty  brought  off  from  it :  I  have  scarcely 
known  the  instance  of  such  an  one,  in  my  life,  that  has  been 
undeceived.  The  chief  grounds  of  the  confidence  of  many  of 
them,  are  the  very  same  kind  of  impulses  and  supposed  reve- 
lations (sometimes  with  texts  of  scripture,  and  sometimes 
■without)  that  so  many  of  late  have  had  concerning  future 
events  ;  calling  these  impulses  about  their  good  estate,  the 
witness  of  the  Spirit ;  entirely  misunderstanding  the  nature 
of  the  witness  of  the  Spirit,  as  I  shall  shew  hereafter.  Those 
that  have  had  visions  and  impulses  about  other  things,  it  has 
generally  been  to  reveal  such  things  as  they  are  desirous  and 
fond  of:  And  no  wonder  that  persons  who  give  heed  to  such 
things,  have  the  same  sort  of  visions  or  impressions  about 
their  own  eternal  salvation,  to  reveal  to  them  that  their  sins 
are  forgiven  them,  that  their  names  are  written  in  the  book 
of  life,  that  they  are  in  high  favor  with  God,  Sec.  and  espe- 
cially 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,  thai  those  who  are  led  away 
by  impulses  and  imagined  revelations,  arc  extremely  confi- 
dent :  They  suppose  that  the  great  Jehovah  has  declared  these 
and  those  things  to  them  ;  and  having  his  immediate  testimo- 
ny, 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  in  the  case.  And  above  all  things  else, 
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,  distinguished 
from  most  in  the  world  in  his  favor,  should  make  them  strong- 
ly confident  ;  especially  when  with  their  impulses  and  revela- 
tions they  have  high  affections,  which  they  take  to  be  the 
most  eminent  exercises  of  grace.  I  have  known  of  several 
persons,  that  have  had  a  fond  desire  of  something  of  a  tempo- 
ral nature,  through  a  violent  passion  that  has  possessed  them 


RELIGIOUS  AFFECTIONS.  101 

and  they  have  been  earnestly  pursuing  the  thing  they  have  de- 
sired should  come  to  pass,  and  have  met  with  great  difficulty 
and  many  discouragements  in  it,  but  at  last  have  had  an  im- 
pression, or  supposed  revelation,  that  they  should  obtain  what 
they  sought  ;  and  they  have  looked  upon  it  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  there 
is  nothing  hinders,  but  that  persons  who  are  seeking  their  sal- 
vation, may  be  deceived  Dy  the  like  delusive  impressions,  and 
be  made  confident  of  that,  the  same  way. 

The  confidence  of  many  of  this  sort  of  hypocrites,  that  Mr. 
Shepard  calls  evangelical  hy/wcrites,  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  immoveable  than  a  truly  gracious  as- 
surance ;  a  true  assurance  is  not  upheld,  but  by  the  soul's  be- 
ing kept  in  a  holy  frame,  and  grace  maintained  in  lively  exer- 
cise. If  the  actings  of  grace  do  much  decay  in  the  Christian, 
and  he  falls  into  a  lifeless  frame,  he  loses  his  assurance  :  But 
this  kind  of  confidence  of  hypocrites  will  not  be  shaken  by 
sin  ;  they  (at  least  some  of  them)  will  maintain  their  bold- 
ness in  their  hope,  in  the  most  corrupt  frames  and  wicked 
ways  ;  which  is  a  sure  evidence  of  their  delusion.* 

And  here  I  cannot  but  observe,  that  there  are  certain  doc- 
trines often  preached  to  the  people,  which  need  to  be  deliver- 
ed with  more  caution  and  explanation   than   they    frequently 

*  Mr.  Shepard  speaks  of  it,  a  "  presumptuous  peace,  that  is  not  interrupt- 
ed 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  hypocricy,  under  pretence  of  trusting  the 
Lord's  mercy  ;  yet  they  cannot  avoid  the  condemnation  of  the  world."  Par- 
rablt  of  the  ten  vir-gins,  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 
v/icked  man  continues,  whether  he  performs  the  duties  of  piety  and  right- 
eousness, or  no  ;  provided  those  crimes  are  avoided  that  appear  horrid  to  na- 
ture itself."  Cases  of  conscience,  lib.  Ill,  Chap.  vii. 


102  RELIGIOUS  AFFECTIONS. 

are  ;  for,  as  they  are  by  many  understood,  they  tend  greatly  te 
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  ;" 
"Which  are  excellent  and  important  doctrines  indeed,  rightly 
understood,  but  corrupt  and  destructive,  as  many  understand 
them.  The  scripture  speaks  of  living  or  walking  by  faith, 
and  not  by  sight,  in  no  other  way  than  these,  viz.  a  being  gov- 
erned by  arespect  to  eternal  things,  that  are  the  objects  of  faith, 
and  are  not  seen,  and  not  by  a  respect  to  temporal  things, 
which  are  seen  ;  and  believing  things  revealed,  that  we  never 
saw  with  bodily  eyes  ;  and  also  living  by  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  wil!  be  easily  evident  to  any  one  who  looks  over  the  scrip- 
tures, which  speak  of  faith  in  opposition  to  sight ;  as  2  Cor. 
iv.  18,  and  v.  7.  Heb.  xi.  1,  8,  13,  17,  27,  29.  Rom.  viii.  24. 
John  xx.  29.  But  this  doctrine,  as  it  is  understood  by  many, 
is,  that  Christians  ought  firmly  to  believe  and  trust  in  Christ, 
without  spiritual  sight  or  light,  and  although  they  are  in  a 
dark  dead  frame,  and,  for  the  present,  have  no  spiritual  expe- 
riences or  discoveries.  And  it  is  truly  the  duty  of  those  who 
are  thus  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 
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  "  see- 
ing the  Son,  and  believing  on  him,"  John  vi.  40.  True  faith 
in  Christ  is  never  exercised,  any  further  than  persons  "  be- 
hold as  in  a  glass  the  glory  of  the  Lord,  and  have  the  knowl- 
edge 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,  believe  not,"  2  Cor.  iv.  4.     That  faith,  which  is  with- 


RELIGIOUS  AFFECTIONS.  103 

out  spiritual  light,  is  not  the  faith  of  the  children  of  the  light, 
and  of  the  day  ;  but  the  presumption  of  the  children  of  dark- 
ness. And  therefore  to  press  and  urge  them  to  believe,  with- 
out any  spiritual  light  or  sight,  tends  greatly  to  help  forward 
the  delusions  of  the  prince  of  darkness.  Men  not  only  can- 
not exercise  faith  without  some  spiritual  light,  but  they  can 
exercise  faith  only  just  in  such  proportion  as  they  have  spirit- 
ual light.  Men  will  trust  in  God  no  further  than  they  know 
him  ;  and  they  cannot  be  in  the  exercise  of  faith  in  him  one 
ace  further  than  they  have  a  sight  of  his  fulness  and  faithful- 
ness 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  con- 
fidently 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  confiden- 
tially 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  experi- 
ences, 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  hira. 
when  in  darkness,  and  though  they  remain  still  in  darkness, 
in  that  sense,  that  they  ought  to  trust  in  God  when  the  aspects 
of  his  providence  are  dark,  and  look  as  though  God  had  for- 
saken them,  and  did  not  hear  their  prayers,  and  many  clouds 
gather,  and  many  enemies  surround  them,  with  a  formidable 
aspect,  threatening  to  swallow  them  up,  and  all  events  of  prov- 
idence seem  to  be  against  them,  all  circumstances  seem  to 
render  the  promises  of  God  difficult  to  be  fulfilled,  and  God 
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  be- 
lieve, they  must  hope  against  hope.  Thus  the  ancient  Patri- 
archs, and  Job,  and  the  Psalmist,  and  Jeremiah,  Daniel,  Shad- 


104  RELIGIOUS  AFFECTIONS. 

rach,  Mcshcch,  and  Abednego,  and  the  Apostle  Paul,  gave  gio- 
ry  to  God  by  trusting  in  God  in  darkness.  And  we  have  ma- 
ny instances  of  such  a  glorious  victorious  faith  in  the  eleventh 
of  the  Hebrews.  But  how  different  a  thing  is  this,  from  trust- 
ing in  God,  without  spiritual  sight,  and  being  at  the  same  time 
in  a  dead  and  carnal  frame  ! 

There  is  also  such  a  thing  as  spiritual  light's  being  let  into 
the  soui  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.  As  for  instance,  they  may  have  clear  views 
of  God's  sufficiency  and  faithfulness,  and  so  confidently  trust 
in  him,  and  know  that  they  are  his  children  ;  and  at  the  same 
time,  net  have  those  clear  and  sweet  ideas  of  his  love,  as  at 
other  times  :  For  it  was  thus  with  Christ  himself  in  his  last 
passion.  And  they  may  have  views  of  much  of  God's  sover- 
eignty, holiness,  and  all  sufficiency,  enabling  them  quietly  to 
submit  to  him,  and  exercise  a  sweet  and  most  encouraging 
hope  in  God's  fulness,  when  they  are  not  satisfied  of  their  own 
good  estate.  But  how  different  things  arc  these,  from  confi- 
dently trusting  in  God,  without  spiritual  light  or  experience  ! 

Those  that  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,  be- 
cause it  is  the  great  and  heinous  sin  of  unbelief ;  and  he  is 
the  best  man,  and  puts  most  honor  upon  God,  that  maintains 
his  hope  of  his  good  estate  the  most  confidently  and  immove- 
ably,  when  he  has  the  least  light  or  experience  ;  that  is  to  say, 
when  he  is  in  the  worst  and  most  wicked  frame  and  way  ;  be- 
cause, forsooth,  that  is  a  sign  that  he  is  strong  in  faith,  giving 
glory  to  God,  and  against  hope  believes  in  hope.  But  what 
Bible  do  they  learn  this  notion  of  faith  out  of,  that  it  is  a  man's 
confidently   believing  that  he  is  in  a  good  estate  ?*    If  this  be 

*  "  Men  do  not  know  that  they  are  godly  by  believing  that  they  arc  god- 
ly.-   We  know  many  things   by   faith  Heb.  xi.  3.     "  By   faith  we  under- 


RELIGIOUS  AFFECTIONS.  105 

fWthj  the  Pharisees  had  faith  in  an  eminent  degree  ;  some  of 
which,  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  believing  that  he  believes. 

Indeed  persons  doubting  of  their  good  estate,  may  in  sev- 
eral respects  arise  from  unbelief.  It  may  be  from  unbelief, 
or  because  they  have  so  little  faith  that  they  have  so  little  evi- 
dence 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  then 
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  favor  with  God,  because  it  is  they, 
those  that  are  so  unworthy,  and  have  done  so  much  to  pro- 
voke God  to  r!nger  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,  be- 
cause of  the  mystery  of  God's  dealings  with  them  ;  they  are 
not  able  to  reconcile  such  dispensations  with  God's  favor  to 
them  ;  or  when  they  doubt  whether  they  have  any  interest  in 
the  promises,  because  the  promises  from  the  aspect  of  provi- 

stand  that  the  worlds  were  made  by  the  word  of  God.  Faith  is  the  evidence 
of  things  not  seen,"  Heb.  xi.  i.  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  lesurrection  of  the  dead.  And  if  God  should 
tell  a  saint  that  he  hath  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  parties 
far  persons."     Stoddard's  nature  of  saving  inversion,  n.  83,  84.. 

Vol.  IV.  O 


106  RELIGIOUS  AFFECTIONS. 

<lence  appear  so  unlikely  to  be  fulfilled  ;  the  difficulties  thai  are 
in  the  way,  are  so  many  and  great.  Such  doubting  arises 
from  want  of  dependence  upon  God's  almighty  power,  and 
Ids  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  last  mentioned  ;  and  they  may  be 
to  blame,  that  they  have  no  more  grace,  and  no  more  of  the 
present  exercises  and  experiences  of  it,  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  arc- 
in  such  a  frame,  and  have  no  sensible  experience  of  the  exer- 
cises of  grace,  but  on  the  contrary,  are  much  under  the  prev- 
alence 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  aiive,  in  its  clearness  and  strength,  in  such  circumstan- 
ces, as  it  is  to  keep  the  light  in  the  room,  when  the  candle  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,  never  keep  alive  a 
gracious  confidence  and  assurance  ;  but  that  sickens  and  de- 
cays upon  it,  as  necessarily  as  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,  that  it  should  be  so. 
For  so  hath  God  contrived  and  constituted  things,  in  his  dis- 
pensations towards  his  own  people,  that  when  their  love  de- 
cays, and  the  exercises  of  it  fail,  or  become  weak,  fear  should 
arise  ;  for  then  they  need  it  to  restrain  them  from  sin,  and 
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  vises,  and  is  in  vigorous 
exercise,  then  fear  should  vanish,  and  be  driven  away  ;  for 


RELIGIOUS  AFFECTIONS.  107 

then  they  need  it  not,  having  a  higher  and  more  excellent 
principle  in  exercise,  to  restrain  them  from  sin,  and  stir  them 
up  to  their  duty.  There  are  no  other  principles,  which  hu- 
man nature  is  under  the  influence  of,  that  will  ever  make  men 
conscientious,  but  one  of  these  two,  fear  or  love  ;  and  there- 
fore, if  one  of  these  should  not  prevail  as  the  other  decays, 
God's  people,  when  fallen  into  dead  and  carnal  frames,  when 
love  is  asleep,  would  be  lamentably  exposed  indeed  :  And 
therefore  God  has  wisely  Grdained,  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. 
As  light  and  darkness  necessarily  and  unavoidably  succeed 
each  other  ;  if  light  prevails,  so  much  does  darkness  cease, 
and  no  more  ;  and  if  light  decays,  so  much  does  darkness 
prevail  ;  so  it  is  in  the  heart  of  a  child  of  God  :  If  divine  love 
decays  and  falls  asleep,  and  lust  prevails,  the  light  and  joy  of 
hope  go  out,  and  dark  fear  and  doubting  arises  ;  and  if,  on 
the  contrary,  divine  love  prevails  and  comes  into  lively  exer- 
cise, 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  fall  under  fear, 
which  is  the  spirit  of  bondage,  or  the  servile  principle;  and 
so  on  the  contrary.  And  if  it  be  so,  that  love,  or  the  spirit  of 
adoption,  be  carried  to  a  great  height,  it  quite  drives  away  all 
fear,  and  gives  full  assurance  ;  agreeable  to  that  of  the  apostle, 
1  John  iv.  18.  "  There  is  no  fear  in  love,  but  perfect  love 
casts  out  fear."  These  two  opposite  principles  of  lust  and  ho- 
ly love,  bring  hope  and  fear  into  the  hearts  of  God's  children, 
in  proportion  as  they  prevail  ;  that  is,  when  left  to  their  own 
natural  influence,  without  something  adventitious,  or  acciden- 
tal 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  Spir- 
it but  when  love  is  asleep.  At  such  a  time,  in  vain  is  all  the 
saint's  selfexaminations,  and  poring  on  past  experience,  in 
order  to  establish  his  peace,  and  get  assurance.   For  it  is  con- 


105  RELIGIOUS  AFFECTIONS. 

trary  to  the  nature  of  things,  as  God  hath  constituted  them, 
that  he  should  have  assurance  at  such  a  time. 

They  therefore  do  directly  thwart  God's  wi~e  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  sight,  and  trusting  God  in  the  dark,  and 
living  upon  Christ,  and  not  upon  experiences;"  and  warn 
them  not  to  doubt  of  their  good  estate,  lest  they  should  be 
guilty  of  the  dreadful  sin  of  unbelief.  And  it  has  a  direct  ten- 
dency to  establish  the  most  presumptuous  hypocrites,  and  to 
prevent  their  ever  calling  their  state  in  question,  how  much 
■soever  wickedness  rages,  and  reigns  in  their  hearts,  and  pre- 
vails in  their  lives  ;  under  a  notion  of  honoring  God,  by  hop- 
ing 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  then- 
experiences  of  the  exercises  of  grace,  merely  because  they 
take  them  and  use  them  as  evidences  of  grace  ;  for  there  are 
no  other  evidences  that  they  can  or  ought  to  take.  But  then 
may  persons  be  said  to  live  upon  their  experiences,  when  they 
make  a  righteousness  of  them,  and  instead  of  keeping  their 
eye  on  God's  glory  and  Christ's  excellency,  they  turn  their 
eyes  off  these  objects  without  them,  on  to  themselves,  to  en- 
tertain their  minds,  by  viewing  their  own  attainments,  and 
high  experiences,  and  the  great  things  they  have  met  with, 
and  are  bright  and  beautiful  in  their  own  eyes,  and  arc  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  a  mere  improving  experiences  as  evidences  of  an 
interest  in  a  glorious  Redeemer. 

But  to  return  from  this  digression,  I  would  mention  one 
aabre  under  the  general  head  that  I  am  upon. 


RELIGIOUS  AFFECTIONS.  !0» 

XII.  Nothing  can  be  certainly  concluded  concerning  the 
nature  of  religious  affections,  that  any  are  the  subjects  of, 
from  this,  that  the  outward  manifestations  of  them,  and  the 
relation  persons  give  of  them,  are  very  affecting  and  pleasing 
to  the  truly  godly,  and  such  as  greatly  gain  their  charity,  and 
■win  their  hearts. 

The  true  saints  have  not  such  a  spirit  of  discerning  that 
they  can  certainly  determine  who  are  godly,  and  who  arc  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.*  There  is  noth- 
ing in  others,  that  comes  within  their  view,  but  outward  man- 
ifestations and  appearances  ;  but  the  scripture  plainly  inti- 
mates, 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  look- 
eth  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.f  They 
commonly  are  but  poor  judges,  and  dangerous  counsellors  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  ; 

*  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. 

+  "  Mr.  Stoddard  observes,  That  "  all  visible  signs  are  common  to  con- 
verted and  unconverted  men  ;  and  a  relation  of  experiences,  among  the  rest." 
Appeal  to  the  learned,  p.  75. 

"  O  how  hard  it  is  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  conviftive  proofs,  but  only  probable  symptoms  ;  which 
at  most  beget  but  a  conjectural  knowledge  of  another's  ftate.  And  they  that 
shall  peremptorily  judge  either  way,may  possibly  wrong  the  generation  of  the 
upright,  oron  the  other  side,  abfolve  and  justify  the  wicked.  And  truly,  con- 
wdering  what  hath  been  said,  it  is  no  wonder  that  dangerous  mistakes  are  so 
frequently  made  in  this  matter.''     Flavcl's  husbandry  spirtualizcd,  chap,  xii. 


IiO  RELIGIOUS  AFFECTIONS. 

as  though  all  was  open  and  clear  to  them.  They  betray  one 
of  these  three  things  :  Either  that  they  bate  had  but  little 
expeiience  ;  or  are  persons  of  a  weak  judgment ;  or  that  they 
have  a  great  degree  of  pride  and  selfconfidenee,  and  so  igno- 
rance of  themselves.  Wise  and  experienced  men  will  pro- 
ceed with  great  caution  in  such  an  affair. 

When  there  are  many  probable  appearances  of  piety  in  oth- 
ers, it  is  the  duty  of  the  saints  to  receive  them  cordially  into 
their  charity,  and  to  love  them  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  con- 
quer their  hearts.  It  has  been  a  common  thing  in  the  church 
of  God,  for  such  bright  professors,  that  are  received  as  emi- 
nent saints,  among  the  saints,  to  fall  away  and  come  to  noth- 
ing.* And  this  we  need  not  wonder  at,  if  we  consider  the 
things  that  have  been  already  observed  ;  wliat  things  it  has 
been  shown,  may  appear  in  men  who  are  altogether  grace- 
less. Nothing  hinders  but  that  all  these  things  may  meet  to- 
gether 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  dear  love  to  him  ;  and 

*  *' Be  not  offended,  if  you  see  great  cedars  fall,  stars  fall  from  heaven, 
^reat  professors  die  and  decay  :  Do  not  think,  they  be  all  such  :  Do  not 
hink  that  the  elect  shall  foil.  Truly,  some  are  such  that  when  they  fall,  one 
v.-ould  think  a  man  truly  sanctified  might  fall  away,  as  the  Arminians  think  ; 
i  John  ii.  19.  They  zctre  not  of  us.  I  speak  this,  because  ths  Lord  is  ihak- 
tng  ;  and  I  look  for  great  apostacies  :  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 
hid  secretly,  sends  a  sword  and  they  fall."  Shepard's  Parab.  Part,  I.  p. 
118,  119 
*<  The  saints  may  :r>p rove  thee  and  God  condemn  thee.  Rev.  iii.  i.  "Thots 
name  that  thou  li  .  .  rt  dead."     l.lcn  may  say,  There  is  a  true  Na- 

thanael  ;  and  God.  may  say,  'I here  is  a  self  cozening  Pharisee.  Reader,  thou 
iust  heard  of  Judas  and  Dcrnss,  of  Ananias  and  Sapphira,  of  Hymeneus  and 
EJbiletiis,  once  renowned  and  famous  professors,  and  thou  hast  heard  how  they 
proved  at  hit."    flavd's  Touchstone  of  Sincerity,  Chap.  ii.  Sect.  5. 


RELIGIOUS  AFFECTIONS.  1 II 

so  a  kind  of  love  to  the  brethren,  and  great  appearances  of 
admiration  of  God's  perfections  and  works,  and  sorrow  for  sin, 
and  reverence,  submission,  self  abasement,  gratitude,  joy,  re- 
ligious longings,  and  zeal  for  religion  and  the  good  of  souls. 
And  these  affections  may  come  after  great  awakenings  and 
convictions  of  conscience  ;  and  there  may  be  great  appear- 
ances of  a  work  of  humiliation  :  And  counterfeit  love  and  joy, 
and  other  affections  may  seem  to  follow  these,  and  one  anoth- 
er, just  in  the  same  order  that  is  commonly  observable  in  the 
holy  affections  of  true  converts.  And  these  religious  affec- 
tions may  be  carried  to  a  great  height,  and  may  cause  abun- 
dance of  tears,  yea,  may  overcome  the  nature  of  those  who 
are  the  subjects  of  them,  and  may  make  them  affectionate, 
and  fervent,  and  fluent,  in  speaking  of  the  things  of  God,  and 
dispose  them  to  be  abundant  in  it ;  and  may  be  attended  with 
many  sweet  texts  of  scripture,  and  precious  promises,  brought 
with  great  impression  on  their  minds  ;  and  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,  cry- 
ing out  of  their  unworthiness,  and  extolling  free  grace.  And 
may,  moreover,  dispose  them  to  abound  in  the  external  duties 
of  religion,  such  as  prayer,  hearing  the  word  preached,  sing- 
ing, and  religions  conference  ;  and  these  things  attended  with 
a  great  resemblance  of  a  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  there  be  nothing  more 
than  the  common  influences  of  the  Spirit  of  God,  joined  with 
the  delusions  of  Satan,  and  the  wicked  and  deceitful  heart..., 
To  which  I  may  add,  that  all  these  things  may  be  attended 
with  a  sweet  natural  temper,  and  a  good  doctrinal  knowledge 
of  religion,  and  a  long  acquaintance  with  the  saint's  way  of 
talking,  and  of  expressing  their  affections  and  experiences, 
and  a  natural  ability  and  subtllty  in  accommodating  their  ex- 
pressions and  manner  of  speaking  to  the  dispositions  and  no- 
tions of  the  hearers,  and  a  taking  decency  of  expression  and 
behavior,  formed  by  a  good  education.  How  great  therefore 
may  the  resemblance  be,  as  to  all  outward  expressions  and 


112  RELIGIOUS  AFFECTIONS. 

appearances,  between  an  hypocrite  and  a  true  saint !  Doubi= 
less  it  is  the  glorious  prerogative  of  the  omniscient  God,  as 
the  great  searcher  of  hearts,  to  be  able  well  to  separate  be- 
tween sheep  and  goats.  And  what  an  indecent,  self  exalta- 
tion, and  arrogance  it  is,  in  poor,  fallible,  dark  mortals,  to  pre- 
tend that  they  can  determine  and  know,  who  are  really  sin- 
cere 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  other's  real 
piety,  when  they  not  only  tell  a  plausible  story,  but  when,  in 
giving  an  account  of  their  experiences,  they  make  such  a  rep- 
resentation, 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  and 
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  had 
upon  them,  which  many  imagine.  A  true  saint  greatly  de- 
lights 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,  and  before  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  ;  wheth- 
er those  pleasing  appearances  have  any  thing  real  to  answer 
them,  or  no.  And  if  he  uses  the  same  words,  which  are  com- 
monly made  use  of,  to  express  the  affections  of  true  saints,' 
and  tells  of  many  things  following  one  another  in  an  order, 
agreeable  to  the  method  of  the  experience  of  him  that  hears 
him,  and  also  speaks  freely  and  boldly,  and  with  an  air  of  as- 
surance ;  no  wonder  the  other  thinks  his  experiences  har- 
monize with  his  own.  And  if,  besides  all  this,  in  giving  his 
relation,  he  speaks  with  much  affection  ;  and,  above  all,  if  in 
speaking  he  seems  to  shew  much  affection  to  him  to  whom 
he  speaks,  such  an  affection  as  the  Galatians  did  to  the  Apos- 
tle Paul  ;  these  things  will  naturally  have  a  powerful  influ- 
ence, to  affect  and  draw  his  hearer's  heart,  and  open  wide  the 


RELIGIOUS  AFFECTIONS.  113 

doors  of  his  charity  towards  him.  David  speaks  as  one  who 
had  felt  Ahithophel's  talk,  and  had  once  a  sweet  savor  and 
relish  of  it.  And  therefore  exceeding  great  was  his  sur- 
prise and  disappointment,  when  he  fell  ;  it  was  almost  too 
much  for  him,  Psal.  lv.  12,  13,  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  outpouring  of  the  Spirit  of  God,  as  it  is  with 
blossoms  in  the  spring  ;*  there  are  vast  numbers  of  them 
upon  the  trees,  which  all  look  fair  and  promising ;  but  yet 
many  of  them  never  come  to  any  thing.  And  many  of 
those,  that  in  a  little  time  wither  up,  and  drop  off,  and  rot  un- 
der the  trees  ;  yet  for  a  while  look  as  beautiful  and  gay  as 
others  ;  and  not  only  so,  but  smell  sweet,  and  send  forth  a 
pleasant  odor  ;  so  that  we  cannot,  by  any  of  our  senses,  cer- 
tainly distinguish  those  blossoms  which  have  in  them  that  se- 
cret virtue,  which  will  afterwards  appear  in  the  fruit,  and 
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  colors  and  smell  of 
the  blossoms,  that  we  must  judge  by.  So  new  converts., 
(professedly  so)  in  their  talk  about  things  of  religion,  may 
appear  fair,  and  be  very  savory,  and  the  saints  may  think 
they  talk  feelingly.  They  may  relish  their  talk,  and  imagine 
they  perceive  a  divine  savor  in  it,  and  yet  all  may  come  to 
nothing. 

It  is  strange  how  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 

*  A  time  of  outpouring  of  the  Spirit  of  God,  reviving  religion,  and  pro- 
ducing the  pleasant  appearances  of  it,  in  new  converts,  is  in  scripture  com- 
pared to  this  very  thing,  viz.  the  spring  season,  when  the  benign  influences 
of  the  heavens  cause  the  blossoms  to  put  forth.     C?nt.  ii.  it,  ia. 

Vol.  IV.  P 


114  RELIGIOUS  AFFECTIONS. 

counsels  which  Christ  ever  delivered  more  plainly,  than  the 
rules  he  has  given  us,  to  guide  us  in  our  judging  of  others' 
sincerity,  viz.  that  we  should  judge  of  the  tree  chiefly  by  the 
fruit :  But  yet  this  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  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  tilings  which  have  lately 
appeared,  and  do  now  appear,  may  convince,  that  ordinarily 
those  who  have  gone  farthest  this  way,  that  have  been  most 
highly  conceited  of  their  faculty  of  discerning,  and  have  ap- 
peared 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,  Mat.  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,*  who  mentions  it  as  an  observa- 
tion 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  differ- 
ence 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  be- 
tween 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 

*  Husbandry  spiritualized,  Chan.  xii. 


RELIGIOUS  AFFECTIONS.  115 

stands  as  judge  at  the  passages  of  Jordan,  makes  use  of  to 
distinguish  those  that  shall  pass  over  Jordan  into  the  true  Ca- 
naan, from  those  that  should  be  slain  at  the  passages.  For 
the  Hebrew  Avord  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  antitype  of  Jephthah  ; 
and  the  more  lean  pronunciation  of  the  Ephrahnites,  his  ene- 
mies, may  represent  their  empty  cars,  typifying  the  show  of 
religion  in  hypocrites,  without  substance  and  fruit.  This  is 
agreeable  to  the  doctrine  we  are  abundantly  taught  in  scrip- 
ture, 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  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  in- 
spection of  the  appearances  that  were  upon  him,  until  he 
had  waited  to  see  what  the  appearances  would  come  to,  and 
had  shut  up  the  person  who  shewed  himself  to  him,  one 
seven  days  after  another  ;  and  when  he  judged,  he  was  to 
determine  by  the  hair,  which  grew  out  of  the  spot  that  was 
shewed  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  es- 
tate 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  be- 
ing very  sensible  and  great,  it  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 


116  RELIGIOUS  AFFECTIONS. 

cause  their  love  to  flow  out,  in  an  extraordinary  manner,  t«. 
wards  such  a  person  as  a  child  of  God  ;  it  must  needs  be,  that 
this  infallible  Spirit,  who  deceives  none,  knows  that  that  per- 
son is  a  child  of  God.  But  such  persons  might  he  convinced 
of  the  falseness  of  their  reasoning,  if  they  would  consider 
whether  or  no  it  be  not  their  duty,  and  what  God  requires  of 
them,  to  Jove  those  as  the  children  of  God  who  they  think  are 
the  children  of  God,  and  whom  they  have  no  reason  to  think 
otherwise  of,  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  surely  the  Spirit  of  God  may  be  the  author  of 
it :  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  de- 
gree 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  arc  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,  that  are  out  of  sight  to 
them,  knows  them  not  to  be  so.  It  is  men's  duty  to  love  all 
whom  they  arc  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 
sovereign  as  that  comes  to,  that  he  may  enable  us  to  do  our 
duty  when  he  pleases,  and  on  what  occasion  he  pleases.   When 


RELIGIOUS  AFFECTIONS.  11? 

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  :  He  may  have  that  merciful  end  in  it, 
to  enable  them  to  know  their  duty,  and  to  keep  them  from 
that  dreadful  infinite  evil,  sin.  And  will  they  say  God  shall 
not  shew  them  that  mercy  in  such  a  case  ?  If  I  am  at  a  dis- 
tance 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,  it  would 
be  sin  in  me,  in  such  a  case,  not  to  feel  a  very  great  degree 
of  gratitude  to  God,  though  the  story  indeed  be  not  true. 
And  is  not  God  so  sovereign,  that  he  may,  if  he  pleases,  shew 
me  that  mercy  on  that  occasion,  and  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  error  or  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  eat- 
eth 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  er- 
roneous and  needless  scruples,  avoided  eating  legally  unclean 
meats By  this  it  is  very  evident,  that  there  may  be  true  ex- 
ercises of  grace,  a  true  respect  to  the  Lord,  and  particularly, 
a  true  thankfulness,  which  may  be  occasioned,  both  by  an  er- 
roneous judgment  and  practice.  And  consequently,  an  error 
may  be  the  occasion  of  those  true  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  antiscriptural,  it  is  against  the  rules  of  scripture  ;  which 
say  not  a  word  of  any  such  way  of  judging  the  state  of  others 
as  this,  but  direct  us  to  judge  chiefly  by  the  fruits  that  are- 
seen  in  them.     And  it  is  against  the  doctrines  of  scripture, 


118  RELIGIOUS  AFFECTIONS. 

which  do  plainly  teach  us,  that  the  state  of  others'  souls  to* 
■wards  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  receiv- 
eth  it"  And  Rom.  ii.  29.  "  He  is  a  Jew,  which  is  one  in- 
wardly ;  and  circumcision  is  that  of  the  heart,  in  the  spirit, 
and  not  in  the  letter,  whose  praise  is  not  of  men,  but  of  God.'* 
That  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  (as  they  could  easily  see  by  outward  marks,  whether 
men  were  outwardly  Jews)  and  would  signify,  that  it  belongs 
to  God  alone  to  give  a  determining  voice  in  this  matter,  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  heart  :" 
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  judg- 
ment :  Yea,  I  jndge  not  mine  own  self.  For  I  know  noth- 
ing by  myself,  yet  am  I  not  hereby  justified  ;  but  he  that 
judgeth  me  is  the  Lord."  And  again,  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,  and  were  con- 
fident of  their  own  discerning,  and  that  they  knew  God's  will, 
and  approved  the  things  which  were  excellent,  or  tried  the 
things  that  differ  (as  it  is  in  the  margin)  ver.  19.  «  And  were 
confident  that  they  were  guides  of  the  blind,  and  a  light  to 
them  which  are  in  darkness,  instructors  of  the  foolish,  teach- 
ers of  babes;  and  so  took  upon  them  to  judge  others."  See 
ver.  1,  and  17,  18,  19,  20. 

And  how  arrogant  must  the  notion  be,  that  they  have,  who 
imagine  they  can  certainly  know  others'  godliness,  when  that 
great  Apostle  Peter  pretends  not  to  say  any  more  concerning 
Bylvanus,  than  that  he  was  a  faithful  brother,  as  he  supposed  ? 


RELIGIOUS  AFFECTIONS.  119 

1  Pet,  v.  12.  Though  this  Sylvanus  appears  to  have  been  a 
very  eminent  minister  of  Christ,  and  an  evangelist,  and  a  fa- 
mous light  in  God's  Church  at  that  day,  and  an  intimate  com- 
panion of  the  apostles.  See  2  Cor.  i.  19.  1  Thess.  i,  1,  and 
2  Thess.  i.  1. 


PART   III. 

Shelving   what  are  Distinguishing  Sig?is  of  Truly 
Gracious  and  Holy  Affections. 

I  COME  now  to  the  second  thing  appertaining  to  the 
trial  of  religious  affections,  which  was  proposed,  viz.  To  take 
notice  of  some  things,  wherein  those  affections  that  are  spir- 
itual and  gracious,  do  differ  from  those  that  are  not  so. 

But  before  I  proceed  directly  to  the  distinguishing  charac- 
ters, I  would  previously  mention  some  things  which  I  desire 
may  be  observed,  concerning  the  marks  I  shall  lay  down. 

1.  That  I  am  far  from  undertaking  to  give  such  signs  of 
gracious  affections,  as  shall  be  sufficient  to  enable  any  certain- 
ly to  distinguish  true  affection  from  false  in  others  ;  or  to  de- 
termine positively  which  of  their  neighbors  are  true  profes- 
sors, and  which  are  hypocrites.  In  so  doing,  I  should  be 
guilty  of  that  arrogance  which  I  have  been  condemning. 
Though  it  be  plain  that  Christ  has  given  rules  to  all  Christ- 
ians, to  enable  them  to  judge  of  professors  of  religion,  whom 
th  ey  are  concerned  with,  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  ;  and  though  it  be 
also  beyond  doubt,  that  the  scriptures  do  abound  with  rules, 
which  may  be  very  serviceable  to  ministers,  in  counselling 
and  conducting  souls  committed  to  their  care,  in  things  ap- 
pertaining 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  pvofes- 


120  RELIGIOUS  AFFECTIONS. 

stirs  are  his,  and  to  make  a  full  and  clear  separation  between 
sheep  and  goats  ;  hut  that,  on  the  contrary,  it  -was  God's  de- 
sign to  reserve  this  to  himself,  as  his  prerogative.  And  there- 
fore 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, 
that  are  to  be  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  es- 
tate, who  are  very  low  in  grace,  or  are  such  as  have  much  de- 
parted from  God,  and  are  fallen  into  a  dead,  carnal,  and  un- 
christian frame.  It  is  not  agreeable  to  God's  design,  (as  has 
been  already  observed)  that  such  should  know  their  good  es- 
tate :  Nor  is  it  desirable  that  they  should  ;  but,  on  the  con- 
trary every  way  best  that  they  should  not ;  and  we  have 
reason  to  bless  God,  that  he  has  made  no  provision  that  such 
should  certainly  know  the  stale  that  they  are  in,  any  other  way 
than  by  first  coming  out  of  the  ill  frame  and  way  they  are  in. 
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,  can- 
not 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  it  is 
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  certain- 
ly that  he  has  true  grace,  by  the  best  signs  and  rules  which 
can  be  given  him.  First,  a  defect  in  the  object,  or  the  quali- 
fication to  be  viewed  and  examined.  I  do  net  mean  an  essen- 
tial 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  ave  very  small,  we  cannot  clearly  discern  their 
form,  or  distinguish  them  one  from  another  ;  though,  as  they 
are  in  themselves,  their  form  mav  be  very  different.     There 


RELIGIOUS  AFFECTIONS.  121 

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  rea- 
son 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  vul- 
tures, 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.  Another  defect  attending  the  grace  of  those  I  am 
speaking  of  is  its  being  mingled  with  so  much  corruption,  which 
clouds  and  hides  it,  and  makes  it  impossible  for  it  certainly  to 
be  known.  Though  different  things  that  are  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.  A?. 
the  feebleness  of  grace  and  prevalence  of  corruption,  obscures 
the  object  ;  so  it  enfeebles  the  sight  ;  it  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  colors  from  -these  which  properly  belong  to  them, 
and  like  many  other  distempers,  that  put  the  mouth  out  of 
taste  so  as  to  disenable  it  from  distinguishing  good  and  whole- 
some food  from  bad,  but  every  thing  tastes  bitter. 

Men  in  a  corrupt  and  carnal  frame,  have  their  spiritual 
senses  in  but  poor  plight  for  judging  and  distinguishing  spir- 
itual things. 

For  these  reasons  no  signs  that  can  be  given,  will  actually 
satisfy  persons  in  such  a  case  :  Let  the  signs  that  are  given. 
Vol.  IV.  Q 


122  RELIGIOUS  AFFECTIONS. 

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  ena- 
ble him  to  distinguish  them,  because  he  is  in  the  dark.  And 
therefore  many  persons  in  such  a  case  spend  time  in  a  fruit- 
less labor,  in  poring  on  past  experiences,  and  examining 
themselves  by  signs  they  hear  laid  down  from  the  pulpit,  or 
that  they  read  in  books  ;  when  there  is  other  work  for  them 
to  do,  that  is  much  more  expected  of  them  ;  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  ac- 
cursed 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,  and  in- 
creasing 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  Avhich  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,  not  as  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  examina- 
tion. Giving  all  diligence  to  grow  in  grace,  by  adding  to 
faith,  virtue,  Sec.  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  cverlast- 


RELIGIOUS  AFFECTIONS.  123 

ing  kingdom  ;"  signifying  to  us,  that  without  this,  our  eyes 
will  be  dim,  and  we  shall  be  as  men  in  the  dark,  that  cannot 
plainly  see  things  past  or  to  come,  either  the  forgiveness  oi 
our  sins  past,  or  our  heavenly  inheritance  that  is  future,  and  . 
far  off,  2  Pet.  i.  5....  11.* 

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  may  be  very  useful  to  them  to  remove  many  needless 
scruples,  and  establish  their  hope  ;  yet  I  am  far  from  pre- 
tending 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  as  supposing  they  should  be  the  prin- 
cipal means  of  their  satisfaction. 

3.  Nor  is  there  much  encouragement,  in  the  experience 
of  present  or  past  times,  to  lay  down  rules  or  marks  to  distin- 
guish between  true  and  false  affections,  in  hopes  of  convinc- 
ing any  considerable  number  of  that  sort  of  hypocrites,  who 
have  been  deceived  with  great  false  discoveries  and  affections, 
and  are  once  settled  in  a  false  confidence,  and  high  conceit  of 
their  own  supposed  great  experiences  and  privileges.  Such 
hypocrites  are  so  conceited  of  their  own  wisdom,  and  so 
blinded  and  hardened  with  a  very  great  self  righteousness  (but 
very  subtle  and  secret,  under  the  disguise  of  great  humility) 
and  so  invincible  a  fondness  of  their  pleasing  conceit,  of  their 
great  exaltation,  that  it  usually  signifies  nothing  at  all  to  lay  be- 
fore 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  of  per- 
sons seem  to  be  most  out  of  the  reach  of  means  of  conviction 

*  The  way  to  know  your  godliness,  is  to  renew  the  visible  exercises  oF 
grace The  more  the  visible  exercises  of  grace  are  renewed,  the  more  cer- 
tain 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  knowl- 
edge of  God  and  Jesus  Christ  our  Lord."  Stoddard's  Way  to  know  sincerity 
and  hypocrisy,  p.  139  and  142. 


124  RELIGIOUS  AFFECTIONS. 

and  repentance.  But  yet  the  laying  clown  good  rules  may  be 
a  means  of  preventing  such  hypocrites,  and  of  convincing 
many  of  other  kinds  of  hypocrites  ;  and  God  is  able  to  con- 
vince even  this  kind,  and  his  grace  is  not  to  be  limited,  nor 
means  to  be  neglected.  And  besides  such  rules  may  be  of 
use  to  the  true  saints,  to  detect  false  affections,  which  they 
may  have  mingled  with  true  ;  and  be  a  means  of  their  re- 
ligion's 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. 

I.  Affections  that  are  truly  spiritual  and  gracious,  do  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  ap- 
pear 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  sanctifi- 
ed 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  distin- 
guished from  those  who  are  not  sanctified.  This  is  evident, 
because  those  who  are  spiritual  are  set  in  opposition  to  nat- 
ural 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  ;  nei- 
ther can  he  know  them,  because  they  are  spiritually  dis- 
cerned. But  he  that  is  spiritual  judgcth  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  v.  19.  "These 
are  sensual,  having  not  the  Spirit."  This  the  apostle  gives 
us  a  reason  why  they  behaved  themselves  in  such  a  wicked 
manner  as  he  had  described.  Here  the  word  translated  .ten- 
sua?,  in  the  original  is  Psychikoi ;  which  is  the  very  same, 
which  yj  those  verses  in   1  Cor.  chap,  ii.is  translated  natural, 


RELIGIOUS  AFFECTIONS.  125 

In  the  like  manner,  in  the  continuation  of  the  same  dis- 
course, in  the  next  verse  but  one,  spiritual  men  are  opposed 
to  carnal  men  ;  which  the  connexion  plainly  shews  mean 
the  same,  as  spiritual  men  and  natural  men,  in  the  foregoing 
verses  ;  «  And  I,  brethren,  could  not  speak  unto  you,  as  unto 
spiritual,  but  as  unto  carnal  ;"  i.  e.  as  in  a  great  measure 
unsanctified.  That  by  carnal  the  apostle  means  corrupt  and 
unsanctified,  is  abundantly  evident,  by  Rom.  vii.  25,  and  via. 
1,  4,  5,  6,  7,  8,  9,  12,  13.  Gal.  v.  16,  to  the  end.  Col.  ii.  18. 
Now  therefore,  if  by  natural  and  carnal,  in  these  texts,  he  in- 
tended unsanctified,  then  doubtless  by  spiritual,  which  is  op- 
posed thereto,  is  meant  sanctified  and  gracious. 

And  as  the  saints  are  called  spiritual  in  scripture,  so  we  al- 
so find  that  there  are  certain  properties,  qualities,  and  princi- 
ples, that  have  the  same  epithet  given  them.  So  we  read  of 
a  "  spiritual  mind,"  Rom.  viii.  -6,  7,  and  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  syjiritual  part  of  man,  in  opposition  to  the  body, 
which  is  the  material  part.  Qualities  are  not  said  to  be  spir- 
itual, 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  scat  as  much  in  the  soul, 
as  those  properties  that  are  called  spiritual.  Thus  it  is  with 
pride  and  self  righteousness,  and  a  man's  trusting  to  his  own 
wisdom,  which  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  ;  which  yet 
the  apostle  speaks  of  as  natural  men,  totally  ignorant  of  those 
things  that  are  spiritual,  1  Cor.  chap.  ii.  But  it  is  with  rela- 
tion to  the  Holy  Ghost,  or  Spirit  of  God,  that  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 


126  RELIGIOUS  AFFECTIONS. 

the  holy  scriptures.  Thus  Christians  are  called  spiritual  per- 
sons, 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  which  man?s  wisdom  teacheth,  but  which  the  Holy 
Ghost  teacheth  ;  comparing  spiritual  things  with  spiritual. 
But  the  natural  man  recciveth  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  shews  that  by  being  spirit- 
ually minded,  he  means  a  having  the  indwelling  and  holy  in- 
fluences of  the  Spirit  of  God  in  the  heart.  "  But  ye  are  not  in 
the  flesh,  but  in  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  ail  the  evidence  there  is  of  this,  in 
the  New  Testament. 

And  it  must  be  here  observed,  that  although  it  is  with  rela- 
tion 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  or- 
dinarily called  spiritual  in  the  New  Testament.  They  who 
have  only  the  common  influences  of  God's  Spirit,  are  not  so 
called,  in  the  places  cited  above,  but  only  those  who  have  the 
special,  gracious,  and  saving  influences  of  God's  Spirit ;  as 
is  evident,  because  it  has  been  already  proved,  that  by  spirit- 
ual me?)  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  nat- 
ural men  might  have,  arc  sometimes  called  spiiitual,  because 
they  are  from  the  Spirit  ;  yet  natural  men,  whatever  gifts  of 


RELIGIOUS  AFFECTIONS.  127 

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  of  the  Spirit,  but  by  their  having  the 
virtues  of  the  Spirit,  that  they  were  called  spiritual ;  as  is  ap- 
parent by  Gal.  vi.  1.  "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, 
shewing  what  are  the  fruits  of  the  Spirit.  Those  qualifica- 
tions are  said  to  be  spiritual  in  the  language  of  the  New  Tes- 
tament, which  are  truly  gracious  and  holy,  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  under- 
standing") 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  op- 
posite 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,  that  the  Apostle  James  speaks  of,  Jam. 
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  scrip- 
tures, as  Numb.  xxiv.  2,  1  Sam.  x.  10,  and  xi.  6,  and  xvi.  14, 
1  Cor.  xiii.  1,  2,  3.  Heb.  vi.  4,  5,  6,  and  many  others  ;  yet 
they  are  not,  in  the  sense  of  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  up- 
on 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 


12S  RELIGIOUS  AFFECTIONS. 

hearts,  as  a  principle  of  new  nature,  or  as  a  divine  supernat- 
ural spring  of  life  and  fiction.  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  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  ;  and  so  that  they  live  by  his  life  ;  so  is  his  spirit  unit- 
ed to  them,  as  a  principle  of  life  in  them  ;  they  do  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  princi- 
ple of  life  in  them  :  This  living  water,  this  evangelist  him- 
self explains  to  intend  the  Spirit  of  God,  Chap.  vii.  38,  39. 
The  light  of  the  Sun  of  righteousness  dees  net  only  chine  up- 
on 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  branch- 
es, 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  com- 
municated to  them,  as  an  indwelling  principle,  they  do  not 
derive  any  denomination  or  character  from  it  ;  for,  there  be- 
ing no  union,  it  is  not  iheir  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  in  it,  so  as  to  cause  the  body  to  shine,  hence 
that  body  docs  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 


RELIGIOUS  AFFECTIONS.  129 

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  (which  is  the  principal  thing)  is,  that  the 
Spirit  of  God,  dwelling  as  a  vital  principle  in  their  souls, 
there  produces  those  effects  wherein  he  exerts  and  commu- 
nicates 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  na- 
ture of  the  Holy  Spirit,  as  heat  is  the  nature  of  fire,  or  sweet- 
ness 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  th» 
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,  making  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  same  nature  with 
the  divine  holiness,  as  much  as  it  is  possible  for  that  holiness 
to  be,  which  is  infinitely  less  in  degree  ;  as  the  brightness 
that  is  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  spir- 
itual 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. 

Vol.  IV.  R 


150  RELIGIOUS  AFFECTIONS. 

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,  communi- 
cates himself  to  them  in  his  own  proper  nature.  Indeed  lie 
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  na- 
ture, 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  relation  of  the  Spirit,  who 
is  the  operator,  to  the  subject  of  his  operations,  is  different  ; 
as  the  Spirit  operates  in  the  saints,  as  dwelling  in  them,  as  an 
abiding  principle  of  action,  whereas  he  doth  not  so  operate 
upon  sinners  ;  but  the  influence  and  operation  itself  is  differ- 
ent, 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,  and  therein  differ  vastly  in  their  nature  and  kind 
from  all  that  a  natural  man  is  or  can  be  the  subject  of,  while 
he  remains  in  a  natural  state  ;  and  also  from  all  that  men  or 
devils  can  be  the  authors  of.  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  excel- 
lent ;  for  there  is  no  work  wherein  God  doth  so  much  com- 
municate 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,  "  beinp;  made  partakers  of  the  di- 
vine nature,"  2  Pet.  i.  4,  and  «  having  God  dwelling  in  them, 


RELIGIOUS  AFFECTIONS.  131 

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,"  Psal.  xxxvi.  8,  9, 
"  having  fellowship  with  God,  or  communicating  and  partak- 
ing with  him  (as  the  word  signifies)  1  John  i.  3.  Not  that 
the  saints  are  made  partakers  of  the  essence  of  God,  and  so 
are  godded  with  God,  and  chrhted  with  Christ,  according  to 
the  abominable  and  blasphemous  language  and  notions  of 
some  heretics :  But,  to  use  the  scripture  phrase,  they  are 
made  partakers  of  God's  fulness,  Eph.  iii.  17,  18,  19,  John  i. 
16,  that  is,  of  God's  spiritual  beauty  and  happiness,  according 
to  the  measure  and  capacity  of  a  creature  ;  for  so  it  is  evident 
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  emi- 
nent manner,  above  the  power  of  all  creatures.  And  the 
influences  of  the  Spirit  of  God  in  this,  being  thus  peculiar 
to  God,  and  being  those  wherein  God  does,  in  so  high  a 
manner,  communicate  himself,  and  make  the  creature  par- 
taker of  the  divine  nature  (the  Spirit  of  God  communicating 
itself  in  its  own  proper  nature)  this  is  what  I  mean  by  those 
influences  that  are  divine,  when  I  say  that  "  truly  gracious 
affections  do  arise  from  those  influences  that  are  spiritual  and 
divine." 

The  true  saints  only  have  that  which  is  spiritual  ;  others 
have  nothing  which  is  divine,  in  the  sense  that  has  been  spok- 
en of.  They  not  only  have  not  these  communications  of  the 
Spirit  of  God  in  so  high  a  degree  as  the  saints,  but  have  noth- 
ing 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  of  being  born  of  the  Spirit,  from 
this,  that  he  that  is  born  of  the  flesh,  has  only  flesh,  and  no 


152  RELIGIOUS  AFFECTIONS. 

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  some  of  his, 
Rom.  viii.  9....1 1.  And  an  having  the  Spirit  of  God  is  spok- 
en of  as  a  certain  sign  that  persons  shall  have  the  eternal  in- 
heritance ;  for  it  is  spoken  of  as  the  earnest  of  it,  2  Cor.  i.  22, 
and  v.  5,  Eph.  i.  14,  and  an  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  hath  giv- 
en 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 
"  partakers  of  God's  holiness,"  Heb.  xii.  10.  A  natural  man 
has  no  experience  of  any  of  those  things  that  are  spiritual  : 
The  apostle  teaches  us,  that  he  is  so  far  from  it,  that  he  knows 
nothing  about  them,  he  is  a  perfect  stranger  to  them,  the  talk 
about  such  things  is  all  foolishness  and  nonsense  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  sceth  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,  1  Cor.  chap.  xiii.  So  Christ  elsewhere  re- 
proves 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, 
together  with  ver.  6,  7,  and  1  Cor.  i.  8,  9.  And  the  scripture 
speaks  of  the  actual  being  of  a  gracious  principle  in  the  soulj 


RELIGIOUS  AFFECTIONS.  1?3 

though  in  its  first  beginning,  as  a  seed  there  planted,  as  in- 
consistent with  a  man's  being  a  sinner,  1  John  iii.  9.  And 
natural  men  are  represented  in  scripture,  as  having  no  spirit- 
ual light,  no  spiritual  life,  and  no  spiritual  being  ;  and  there* 
fore  conversion  is  often  compared  to  opening  the  eyes  of  the 
blind,  raising  the  dead,  and  a  work  of  creation  (wherein  crea- 
tures are  made  entirely  new)  and  becoming  new  born  childr 
ren. 

From  these  things  it  is  evident,  that  those  gracious  influen- 
ces which  the  saints  are  subjects  of,  and  the  effects  of  God's 
Spirit  which  they  experience,  are  entirely  above  nature,  al- 
together of  a  different  kind  from  any  thing  that  men  find 
within  themselves  by  nature,  or  only  in  the  exercise  of  natur- 
al principles  ;  and  are  things  which  no  improvement  of  those 
qualifications,  or  principles  that  are  natural,  no  advancing  or 
exalting  them  to  higher  degrees,  and  no  kind  of  composition 
of  them,  will  ever  bring  men  to  ;  because  they  not  only  diiTer 
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  minds  of  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 
doubtless  if  God  by  his  mighty  power  produces  something 
that  is  new,  not  only  in  degree  and  circumstances,  but  in  its 
whole  nature,  and  that  which  could  be  produced  by  no  exalt- 
ing, varying,  or  compounding  of  what  was  there  before,  or  by 
adding  any  thing  of  the  like  kind  ;  1  say,  if  God  produces 
something  thus  new  in  a  mind,  that  is  a  perceiving,  thinking, 
conscious  thing  ;  then  doubtless  something  entirely  new  is 
felt,  or  perceived,  or  thought  ;  or,  which  is  the  same  thing, 
there  is  some  new  sensation  or  perception  of  the  mind,  which 
k  entirely  of  a  new  sort,  and  which  could  be  produced  by  no 


■%U  RELIGIOUS  AFFECTIONS. 

exalting,  varying,  or  compounding  of  that  kind  of  perceptions 
©r  sensations  which  the  mind  had  before;  or  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  entirely  a  new  kind  of  exercis- 
es. And  if  there  be  in  the  soul  a  new  sort  of  exercises  which 
it  is  conscious  of,  which  the  soul  knew  nothing  of  before,  and 
which  no  improvement,  composition,  or  management  of  what 
it  was  before  conscious  or  sensible  of,  could  produce,  or  any 
thing  like  it ;  then  it  follows  that  the  mind  has  an  entirely 
new  kind  of  perception  or  sensation  ;  and  here  is,  as  it  were, 
a  new  spiritual  sense  that  the  mind  has,  or  a  principle  of  a  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 
have  of  honey  by  only  looking  on  it,  and  feeling  of  it.  So 
that  the  spiritual  perceptions  which  a  sanctified  and  spiritual 
person  has,  are  not  only  diverse  from  all  that  natural  men  have 
after  the  manner  that  the  ideas  or  perceptions  of  the  same 
sense  may  differ  cne  from  another,  but  rather  as  the  ideas  and 
sensations  of  different  senses  do  differ.  Hence  the  work  of 
the  Spirit  of  God  in  regeneration  is  often  in  scripture  com- 
pared to  the  giving  a  new  sense,  giving  eyes  to  see,  and  ears 
to  hear,  unstopping  the  ears  of  the  deaf,  and  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  oth- 
er principles  of  perception,  and  all  our  faculties  are  useless 
and  vain  ;  therefore  the  giving  this  new  sense  with  the  bles- 
sed fruits  and  effects  of  it  in  the  soul,  is  compared  to  a  raising 
the  dead,  and  to  a  new  creation. 

This  new  spiritual  sense,  and  the  new  dispositions  that  at- 
tend it,  are  no  new  faculties,  but  are  new  principles  of  nature. 
I  use  the  word  principles  for  want  of  a  word  of  a  more 


&ELIGIOUS  AFFECTIONS.  135 

determinate  signification.  By  a  principle  of  nature  in  this 
place,  I  mean  that  foundation  which  is  laid  in  nature,  eith- 
er old  or  new,  for  any  particular  manner  or  kind  of  exer- 
cise of  the  faculties  of  the  soul  ;  or  a  natural  habit  or  founda- 
tion 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  a  new  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  new  holy  disposition  of  heart  that  at- 
tends this  new  sense  is  not  a  new  faculty  of  will,  but  a  founda- 
tion laid  in  the  nature  of  the  soul,  for  a  new  kind  of  exercis- 
es 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,  viz.  the  sense  of  seeing,  immediately  ex- 
citing ideas  of  that  sense  ;  but  he  gives  no  new  sense  ;  nei- 
ther is  there  any  thing  supernatural,  spiritual,  or  divine  in  it. 
So  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  colors,  it  is  on- 
ly exciting  ideas  of  the  same  kind  that  he  has  by  natural  prin- 
ciples and  senses.  So  if  God  reveals  to  any  natural  man  any 
secret  fact ;  as,  for  instance,  something  that  he  shall  hereaf- 
ter 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  influen- 
ces may  assist  men's  natural  ingeniosity,  as  he  assisted  Beza- 
leel  and  Aholiab  in  the  curious  works  of  the  tabernacle  :  S© 


;13S  RELIGIOUS  AFFECTIONS-. 

he  may  assist  men's  natural  abilities  in  political  affairs,  ar)<? 
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  :  So  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  of  things  of 
religion  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  right  and 
wrong,  and  a  retribution  :  The  Spirit  of  God  assists  men's 
consciences  to  do  this  in  a  greater  degree,  helps  conscience 
against  the  stupifying  influence  of  worldly  objects  and  their 
lusts.  And  so  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  im- 
proved ;  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  ex- 
cellent than  all  that  is  in  natural  men. 

From  what  has  been  said  it  follows,  that  all  spiritual  and 
gracious  affections  are  attended  with,  and  do  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  ;  and  which  the  natural 
man  discerns  nothing  of,  and  has  no  manner  of  idea  of  (agree- 
able to  1  Cor.  ii.  14.)  and  conceives  of  no  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  no- 
tion of  the  beauty  of  the  rainbow. 

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


RELIGIOUS  AFFECTIONS.  13? 

1 .  On  the  one  hand  it  must  be  observed,  that  not  every 
thing  which  in  any  respect  appertains  to  spiritual  affections, 
is  new  and  entirely  different  from  what  natural  men  can  con- 
ceive of,  and  do  experience  ;  some  things'are  common  to  gra- 
cious affections  with  other  affections;  many  circumstances,  ap- 
pendages and  effects  are  common.  Thus  a  saint's  love  to  God 
has  a  great  many  things  appertaining  toit,  which  are  common 
with  a  man's  natural  love  to  a  near  relation  ;  love  to  God  makes 
a  man  have  desires  of  the  honor  of  God,  and  a  desire  to 
please  him  ;  so  does  a  natural  man's  love  to  his  friend  make 
him  desire  his  honor,  and  desire  to  please  him  ;  love  to  God 
causes  a  man  to  delight  in  the  thoughts  of  God,  and  to  delight 
in  the  presence  of  God,  and  to  desire  conformity  to  God,  and 
the  enjoyment  of  God  ;  and  so  it  is  with  a  man's  love  to  his 
friend  ;  and  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  that  sensation,  and  that  kind  of  delight 
he  has  in  that  view,  which  is  as  it  were  the  marrow  and  quin- 
tescence  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  some 
thing  peculiar  ;  both  spiritual  and  natural,  cause  desires  after 
the  object  beloved  ;  but  they  be  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  de- 
sires :  Both  spiritual  love  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.  Nat- 
Ural  men  may  have  conceptions  of  many  things  about  spiritu- 
al affections  ;  but  there  is  something  in  them  which  is  as  it 
were  the  nucleus,  or  kernel  of  them,  that  they  have  no  more 
conception  of,  than  one  born  blind,  has  of  colors. 

It  may  be  clearly  illustrated  by  this  :  We  will  suppose  two 
men  ;  one  is  born  without  the  sense  of  tasting,  the  other  has 
it  ;  the  latter  loves  honey,  and  is  greatly  delighted  in  it,  be- 
*ause  he  knows  the  sweet  taste  of  it  ;  the  other  loves  certain 
sounds  and  colors  ;  the  love  of  each  has  many  things  that 
appertain  to  it,  which  is  common  j  it   causes  both  to  desim 

Vol.  IV.  fr 


m  religious  affections: 

and  delight  in  the  object  beloved,  and  causes  grief  when  it  is 
absent,  &c.  but  yet  that  idea  or  sensation  which  he  who 
knows  the  taste  of  honey  has  of  its  excellency  and  sweetness,, 
that  is  the  foundation  of  his  love,  is  entirely  different  from  any 
thing  the  other  has  or  can  have  ;  and  that  delight  which  he 
has  in  honey,  is  wholly  diverse  from  any  thing  that  the  other 
can  conceive  of,  though  they  both  delight  in  their  beloved 
objects.  So  both  these  persons  may  in  some  respects  love 
the  same  object  :  The  one  may  love  a  delicious  kind  of  fruit, 
which  is  beautiful  to  the  eye,  and  of  a  delicious  taste  ;  not 
only  because  he  has  seen  its  pleasant  colors,  but  knows  its 
sweet  taste  ;  the  other,  perfectly  ignorant  of  this,  loves  it 
only  for  its  beautiful  colors  ;  there  are  many  things  seen,  in 
some  respect,  to  be  common  to  both  ;  both  love,  both  desire, 
and  both  delight  ;  but  the  love  and  desire,  and  delight  of  the 
one,  is  altogether  diverse  from  that  of  the  other.  The  differ- 
ence between  the  love  of  a  natural  man  and  a  spiritual  man  is 
like  to  this  ;  but  only  it  must  be  observed,  that  in  one  respect 
it  is  vastly  greater,  viz.  that  the  kinds  of  excellency  which  arc 
perceived  in  spiritual  objects,  by  these  different  kinds  of  per- 
sons, are  in  themselves  vastly  more  diverse  than  the  different 
kinds  of  excellency  perceived  in  delicious  fruit,  by  a  tasting 
and  a  tasteless  man  ;  and  in  another  respect  it  may  not  be  so 
great,  viz.  as  the  spiritual  man  may  have  a  spiritual  sense  or 
taste,  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  those  religious  apprehensions  and  affections, 
which  may  be  in  many  respects  very  new  and  surprising  to 
him,  and  what  before  he  did  not  conceive  of ;  and  yet  if  what 
he  experiences  be  nothing  like  the  exercises  of  a  principle  of 
new  nature,  or  the  sensations  of  a  new  spiritual  sense  ;  his 
affections  may  be  very  new,  by  extraordinarily  moving  natur- 
al principles  in  a  very  new  degree,  and  with  a  great  many 
new  circumstances,  and  a  new  cooperation  of  natural  affec- 
tions, and  a  new  composition  of  ideas  ;  this  may  be  from  some 
extraordinary  powerful  influence  of  Satan,  and  some  great 
delusion  ;  but  there  is  nothing  but  nature  extraovdir  -ily 


RELIGIOUS  AFFECTIONS.  m 

acted.  As  if  a  poor  man  that  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  there  arrayed  in  princely  robes,  and  set  on 
the  throne,  with  the  crown  royal  on  his  head,  peers  and  no- 
bles bowing  before  him,  and  should  be  made  to  believe  that 
he  was  now  a  glorious  monarch  ;  the  ideas  he  would  have, 
and  the  affections  he  would  experience,  would,  in  many  re- 
spects be  very  new,  and  such  as  he  had  no  imagination  of  be- 
fore ;  but  all  this  is  no  more  than  extraordinarily  raising  and 
-exciting  natural  principles,  and  newly  exalting,  varying,  and 
compounding  such  sort  of  ideas,  as  he  has  by  nature  ;  here 
is  nothing  like  giving  him  a  new  sense. 

Upon  the  whole,  I  think  it  is  clearly  manifest,  that  all  truly 
gracious  affections  do  arise  from  special  and  peculiar  influenc- 
es 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,  not  only  dif- 
ferent in  degree  and  circumstances,  but  different  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  exceeding  diverse,  and  immensely  be» 
low  it,  in  its  kind  ;  and  that  which  the  power  of  men  or  dev- 
ils is  not  sufficient  to  produce  the  like  of,  or  any  thing  of  the 
same  nature. 

I  have  insisted  largely  on  this  matter,  because  it  is  of  great 
importance  and  use,  evidently  to  discover  and  demonstrate 
the  delusions  of  Satan,  in  many  kinds  of  false  religious  affec- 
tions, which  multitudes  are  deluded  by,  and  probably  have 
been  in  all  ages  of  the  Christian  church  ;  and  to  settle  and 
determine  many  articles  of  doctrine,  concerning  the  opera- 
tions of  the  Spirit  of  God,  and  the  nature  of  true  grace. 

Now,  therefore,  to  apply  these  things  to  the  purpose  of 
this  discourse. 

From  hence  it  appears,  that  impressions  which  some  have 
made  on  their  imagination,  or  the  imaginary  ideas  which  they 
have  of  God,  or  Christ,  or  heaven,  or  any  thing  appertaining 
to  religion,  have  nothing  in  them  that  is  spiritual,  or  of  the 


U*  RELIGIOUS  AFFECTIONS. 

nature  of  true  grace.  Though  such  things  may  attend  w.ia. 
is  spiritual,  and  be  mixed  with  it,  yet  in  themselves  they  have 
nothing  that  is  spiritual,  nor  are  they  any  part  of  gracious  ex- 
perience. 

Here  for  the  sake  of  common  people,  I  will  explain  what 
is  intended  by  impressions  on  the  imagination  and  imaginary 
ideas.  The  imagination  is  that  power  of  the  mind  whereby  ii 
can  have  a  conception,  or  idea  of  things  of  an  external  or  out= 
ward  nature  (that  is,  of  such  sort  of  things  as  are  the  objects 
of  the  outward  senses)  when  those  things  are  not  present,  and 
be  not  perceived  by  the  senses.  It  is  called  imagination 
from  the  word  image  ;  because  thereby  a  person  can  have  ari 
image  of  some  external  thing  in  his  mind,  when  that  thing 
is  not  present  in  reality,  nor  any  thing  like  it.  All  such 
things  as  we  perceive  by  our  five  external  senses,  seeing,  hear- 
ing, smelling,  tasting,  and  feeling,  are  external  things  :  And 
■when  a  person  has  an  idea  or  image  of  any  of  these  sorts  of 
things  in  his  mind,  when  they  are  not  there,  and  when  he 
does  not  really  see,  hear,  smell,  taste,  nor  feel  them  ;  that  is 
to  have  an  imagination  of  them,  and  these  ideas  arc  imagina- 
ry ideas  :  And  when  such  kinds  of  ideas  are  strongly  impress- 
ed  upon  the  mind,  and  the  image  of  them  in  the  mind  is  very 
lively,  almost  as  if  one  saw  them,  or  heard  them,  8cc.  that  is 
called  an  impression  on  the  imagination.  Thus  colors  and 
shapes,  and  a  form  of  countenance,  they  are  outward  things  ; 
because  they  are  that  sort  of  things  which  are  the  objects  of 
the  outward  sense  of  seeing  ;  and  therefore  when  any  person 
has  in  his  mind  a  lively  idea  of  any  shape,  or  color,  or  form  of 
countenance  ;  that  is  to  have  an  imagination  of  those  things. 
So  if  he  has  an  idea,  of  such  sort  of  light  or  darkness,  as  he 
perceives  by  the  sense  of  seeing  ;  that  is  to  have  an  idea  of 
outward  light,  and  so  is  an  imagination.  So  if  he  has  an  idea  of 
any  marks  made  on  paper,  suppose  letters  and  words  written 
in  a  book  ;  that  is  to  have  an  external  and  imaginary  idea  of 
such  kind  of  things  as  we  sometimes  perceive  by  our  bodily 
eyes.  And  when  we  have  the  ideas  ot  that  kind  of  things 
which  we  perceive  by  any  of  the  other  senses,  as  of  any  sounds 
or  voices,  or  words  spoken  ;  this  is  only  to  have  ideas  of  out.- 


RELIGIOUS  AFFECTIONS.  Hi 

ward  things,  viz.  of  such  kind  of  things  as  are  perceived  by 
the  external  sense  of  hearing,  and  so  that  also  is  imagination  : 
And  when  these  ideas  are  livelily  impressed,  almost  as  if  they 
were  really  heard  with  the  ears,  this  is  to  have  an  impression. 
on  the  imagination.  And  so  I  might  go  on,  and  instance  in 
the  ideas  of  things  appertaining  to  the  other  three  senses  of 
smelling,  tasting,  and  feeling. 

Many  who  have  had  such  things  have  very  ignorantly  sup- 
posed 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's  hanging 
©n  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  bis  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  livelyid  ea  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  bod- 
ily 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  hear- 
ing ;  they  have  had  ideas  of  words,  as  if  they  were  spoken  to 
them,  sometimes  they  are  the  words  of  scripture,  and  some- 
times other  words  :  They  have  had  ideas  of  Christ's  speaking 
comfortable  words  to  them.  These  things  they  have  called 
jhaving  the  inward  call  of  Christ,  hearing  the  voice  of  Christ 
spiritually  in  their  hearts,  having  the  witness  of  the  Spirit,  and 
the  inward  testimony  of  the  love  of  Christ,  &c. 


142  RELIGIOUS  AFFECTIONS. 

The  common  and  less  considerate  and  understanding  sort 
of  people,  are  the  more  easily  led  into  apprehensions  that 
these  things  are  spiritual  things,  because  spiritual  things  be- 
ing invisible,  and  not  things  that  can  be  pointed  forth  with  the 
finger,  we  are  forced  to  use  figurative  expressions  in  speak- 
ing of  them,  and  to  borrow  names  from  external  and  sensible 
objects  to  signify  them  by.  Thus  we  call  a  clear  apprehen- 
sion of  things  spiritual  by  the  name  of  light ;  and  an  having 
such  an  apprehension  of  such  or  such  things,  by  the  name  of 
seeing  such  things  ;  and  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  :  And  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,  and  having  a 
discovery  of  spiritual  things,  and  seeing  Christ  in  his  glory, 
and  having  the  inward  call,  and  the  like,  they  ignorantly  look 
and  wait  for  some  such  external  discoveries,  and  imaginary 
views  as  have  been  spoken  of ;  and  when  they  have  them  are 
confident,  that  now  their  eyes  are  opened,  now  Christ  has  dis- 
covered himself  to  them,  and  they  are  his  children  ;  and 
hence  are  exceedingly  affected  and  elevated  with  their  deliv- 
erance and  happiness,  and  many  kinds  of  affections  are  at 
cnce  set  in  a  violent  motion  in  them. 

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  experieices  are  spir- 
itual and  divine.  These  external  ideas  are  in  no  wise  of  such 
a  sort,  that  they  are  entirely,  and  in  their  whole  nature  diverse 
from  all  that  men  have  by  nature,- perfectly  different  from, 
and  vastly  above  any  sensation  which  it  is  possible  a  man 
should  have  by  any  natural  sense  or  principle,  so  that  in  order 
to  have  them,  a  man  must  have  a  new  spiritual  and  divine 
sense  given  him,  in  order  to  have  any  sensations  of  that  sort  : 
So  far  from  this,  that  they  are  ideas  of  the  same  sort  which 
we  have  by  the  external  senses,  that  are  some  of  the  inferior 
powers  of  the  human  nature  ;  they  are  merely  ideas  of  ex- 
ternal objects,  or  ideas  of  that  nature,  of  the   same  outward, 


RELIGIOUS  AFFECTIONS.  142 

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,  viz.  the  five  external  senses.  This  is  a  low,  miserable 
notion  of  spiritual  sense,  to  suppose  that  it  is  only  a  conceiv- 
ing or  imagining  that  sort  of  ideas  which  we  have  by  our  ani- 
mal senses,  which  senses  the  beasts  have  in  as  great  perfec- 
tion as  we  ;  it  is,  as  it  were,  a  turning  Christ,  or  the  divine 
nature  in  the  soul,  into  a  mere  animal.  There  is  nothing 
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  colors,  and  sounds,  when  they  are 
absent,  and  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  human 
nature,  which  makes  persons  more  capable  of  having  such 
lively  and  strong  imaginary  ideas,  but  that  on  the  contrary, 
the  weakness  of  body  and  mind,  and  distempers  of  body, 
make  persons  abundantly  more  susceptive  of  such  impres- 
sions.* 

As  to  a  truly  spiritual  sensation,  not  only  is  the  manner  of 
its  coming  into  the  mind  extraordinary,  but  the  sensation  it- 
self is  totally  diverse  from  all  that  men  have,  or  can  have,  in 
a  state  of  nature,  as  has  been  shewn.  But  as  to  these  exter- 
nal 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 

*  "  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  vapors.  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.  5."  flavfi's  Preparation  fur  Suf. 
feringj,  Chap.  vi„ 


144  RELIGIOUS  AFFECTIONS. 

of  Christ  hanging  on  the  cross,  and  shedding  his  blood,  is  r.# 
better  in  itself,  than  the  external  idea  that  the  Jews  his  ene- 
mies 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  ex- 
ternal glory  of  the  Lord  at  Mount  Sinai,  when  they  saw  it 
with  their  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  imagina- 
tion :*  Yea,  the  image  of  Christ,  which  men  conceive  in  their 
imaginations,  is  not  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  ; 
(though  the  way  of  their  receiving  the  idea  may  riot  be  so 
bad)  nor  are  the  affections  they  have,  if  built  primarily  on 
such  imaginations,  any  better  than  the  affections  raised  in  the 
ignorant  people,  by  the  sight  of  those  images,  which  often- 
times are  very  great  ;  especially  when  these  images,  through' 
the  craft  of  the  priests,  are  made  to  move,  and  speak,  and 
iveep,  and  the  like.f     Merely  the  way  of  persons  receiving: 

*  "  If  any  man  should  see,  and  b;hold  Christ  really  and  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 
hare  seen  him  more  immediately,  I  will  not  dispute  it.  But  if  ihey  have 
seen  the  Lord  Jesus  as  immediately  as  if  hsre  on  earth,  yet  Capernaum  saw  him 
so;  nay,  some  of  them  were  disciples  for  a  time,  and  followed  him,  Johnvi. 
And  yet  the  Lord  was  hid  from  their  eyes.  Nay,  all  the  world  shall  sec  hira 
in  his  glory,  which  shall  amaze  them  ;  and  yet  this  is  far  short  of  having  the 
saving  knowledge  of  him,  which  the  Lo:d  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  nivt  eat  and  drank,"  &c....and  so  perish, 
Skcpard's  Par.  of  the  Ten  Virgins,  P.  I.  p.  197,  198. 

+  "  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  drop- 
ping on  them,  and  his  wounds  in  his  side  :  Some  have  seen  a  great  light  shin- 
ing in  the  chamber ;  some  have  been  wonderfully  affected  with  their  dreams  j 


Religious  affections.  us 

these  imaginary  ideas,  do  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  would  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  Avords  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  yet  had  no  manner  of  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  spiritu- 
al in  their  nature,  and  nothing  but  what  natural  men,  Avithout 
any  new  principles,  are  capable  of ;  so  there  is  nothing  in 
their  nature  which  requires  that  peculiar,  inimitable  and  un- 
paralleled exercise  of  the  glorious  poAver  of  God,  in  order  to 
their  production,  which  it  has  been  shewn  there  is  in  the  pro- 
duction 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  oth- 
envise  he  could  not  tempt  them  to  sin.  And  if  he  can  sug- 
gest any  thoughts  or  ideas  at  all,  doubtless  imaginary  ones,  or 
ideas  of  things  external,  are  not  above   his  power  ;*  for  the 

3ome  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  bis  images.  Wo  to  them  that  have  no  other  manifested  Christ, 
but  such  an  one."     Shepard's  Parable  of  the  Ten  Virgins,  P.  I.  p.  198. 

*  "  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  coun- 
terfeit it :  Seeing  he  hath  left  no  certain  marks  by  which  we  may  distinguish 
©ne  spirit  from  another."     Flavtl's  causes  and  cures  cf  mental  terrors,  Cause  14.. 

Vol.  IV  T 


1,46  RELIGIOUS  AFFECTIONS. 

external  ideas  men  have  are  the  lowest  sort  of  ideas.  Thesa 
ideas  may  be  raised  only  by  impressions  made  on  the  body, 
by  moving  the  animal  spirits,  and  impressing  the  brain.... 
Abundant  experience  does  certainly  show,  that  alterations  in 
the  body  will  excite  imaginary  or  external  ideas  in  the  mind  ; 
as  often,  in  the  case  of  a  high  fever,  melancholy,  £cc.  These 
external  ideas  are  as  much  below  the  more  intellectual  exer- 
cises of  the  soul,  as  the  body  is  a  less  noble  part  of  man  than 
the  soul. 

And  there  is  not  only  nothing  in  the  nature  of  these  exter- 
nal ideas  or  imaginations  of  outward  appearances,  from  whence 
we  can  infer  that  they  are  above  the  power  of  the  devil ;  but 
it  is  certain  also  that  the  devil  can  excite,  and  often  hath  ex- 
cited such  ideas.  They  were  external  ideas  which  he  excit- 
ed in  the  dreams  and  visions  of  the  false  prophets  of  old, 
who  were  under  the  influence  of  lying  spirits,  that  we  often 
read  of  in  scripture,  as  Deut.  xiii.  1,  1  Kings  xxii.  22.  Isa. 
xxviii.  7.  Ezek.  xiii.  7.  And  they  were  external  ideas  that 
he  often  excited  in  the  minds  of  the  heathen  priests,  magi- 
cians and  sorcerers,  in  their  visions  and  ecstacies,  and  they 
were  external  ideas  that  he  excited  in  the  mind  of  the  man 
Christ  Jesus,  when  he  shewed  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  di- 
vine power.  Almighty  power  is  no  more  requisite  to  repre- 
sent the  shape  of  man  to  the  imagination,  than  the  shape  of 
any  thing  else  :  There  is  no  higher  kind  of  power  necessary 
to  form  in  the  brain  one  bodily  shape  or  color  than  another  : 
It  needs  a  no  more  glorious  power  to  represent  the  form  of 
the  body  of  a  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  the  hands, 
feet  and  side  :  That  sort  of  power  which  can  represent  black 
or  darkness  to  the  imagination,  can  also  represent  white  and 
shining  brightness  :  The  power  and  skill  which  can  well  and 


RELIGIOUS  AFFECTIONS.  14/ 

exactly  paint  a  straw,  or  a  stick  of  wood,  on  a  piece  of  paper 
or  canvas  ;  the  same  in  kind,  only  perhaps  further  improved, 
will  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,  he.  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  pow- 
er that  can  put  ink  upon  paper,  can  put  on  leaf  gold.  So  that 
5t  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  (as  without  doubt  it  is,  and  never  any  one 
.  questioned  it  who  believed  there  was  a  devil,  that  had  any 
agency  with  mankind  ;)  I  say,  if  so,  it  is  demonstrably  evi- 
dent, that  a  created  power  may  extend  to  all  kinds  of  exter- 
nal 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,  do  ordinarily  in  some  degree  attend  spiritual  experi- 
ences, yet  these  ideas  are  no  part  of  their'  spiritual  experi- 
ence,  any  more  than  the  motion  of  the  blood,  and  beating  of 
the  pulse,  that  attends  experiences,  are  a  part  of  spiritual  ex- 
perience. And  though  undoubtedly,  through  men's  infirmi- 
ty in  the  present  state,  and  especially  through  the  weak  con- 
stitution of  some  persons,  gracious  affections  which  are  very 
strong,  do  excite  lively  ideas  in  the  imagination  ;  yet  it  is  also 
undoubted,  that  when  persons'  affections  are  founded  on  im- 
aginations, which  is  often  the  case,  those  affections  are  mere- 
ly natural  and  common,  because  they  are  built  on  a  founda- 
tion 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  do  oftentimes   raise  the  carnal  affec- 
tions of  men  to  an  exceeding  great  height  :*    And  no  won- 

*  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  it  built  on  such  a  foundation  as  I  am 


US  RELIGIOUS  AFFECTIONS. 

der,  when  the  subjects  of  them  have  an  ignorant,  but  undouU- 
ing  persuasion,  that  they  are  divine  manifestations,  which  the 
great  Jehovah  immediately  makes  to  their  souls,  therein,  giv- 
ing them  testimonies  in  an  extraordinary  manner,  of  his  high 
and  peculiar  favor. 

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  apprehen- 
sions 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  magnifi- 
cent titles  of  sons  of  Cod  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  beau- 
ties, a  new  Jerusalem  paved  with  gold,  and  bespangled  with  stars,  compre- 
hending 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  dis- 
tracted 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  heads,  beget  within  them.  Thus  may  these  blazing  comets  rise  up 
above  the  moon,  and  climb  higher  than  the  sub  ;  which  yet,  because  they  have 
no  solid  consistence  of  their  own,  and  are  of  a  base  and  earthly  alloy,  will 
sopn  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  Christ- 
ians that  are  gently  moved  by  the  natural  force  of  true  goodness :  They  seem 
to  be  plcniorcs  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,  t'lan  those  of  the  higher  powers  of  the  soul,  which  arc  more  subtle,  and  re- 
mote from  these  mixed  animal  perceptions  :    That   devotion   which  is  there 


RELIGIOUS  AFFECTIONS.  149 

Again,  it  is  evident  from  what  has  been  observed  and  prov- 
ed of  the  manner  in  which  gracious  operations  and  effects  in 
the  heart  are  spiritual,  supernatural  and  divine,  that  the  im- 
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  na- 
ture of  spiritual  influences  and  effects,  it  will  be  more  abund- 
antly manifest  that  this  is  no  spiritual  effect.  For  I  suppose 
there  is  no  person  of  common  understanding,  who  will  say  or 
imagine  that  the  bringing  words  (let  them  be  what  words 
they  will)  to  the  mind,  is  an  effect  of  that  nature  which  it  is 
Impossible  the  mind  of  a  natural  man,  while  he  remains  in  a 
state  of  nature,  should  be  the  subject  of,  or  any  thing  like  it  ; 
or  that  it  requires  any  new  divine  sense  in  the  soul  ;  or  that 
the  bringing  sounds  or  letters  to  the  mind,  is  an  effect  of  so 

seated,  may  seem  to  have  moreeneigy  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  fervor. 
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  casta  mist  before  our  own  eyes  :  But  it  is  a  new  nature,  informing  the 
souls  of  men  ;  it  is  a  Godlike  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  hypocri- 
sy, 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 
h<m. 


ISO  RELIGIOUS  AFFECTIONS. 

high,  holy,  and  excellent  a  nature,  that  it  is  impossible  any 
created  power  should  be  the  cause  of  it. 

As  the  Suggesting  words  of  scripture  to  the  mind,  is  only 
the  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,  that  are  the  objects 
of  the  external  senses  of  seeing  and  hearing.  Ideas  of  cer- 
tain marks  upon  paper,  such  as  any  of  the  twenty  four  letters, 
in  whatever  order,  or  any  sounds  of  the  voice,  are  as  much 
external  ideas,  as  of  any  other  shapes  or  sounds  whatsoever  ; 
and  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  gra- 
cious 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  gra- 
cious affections.  But  let  it  be  observed  Avhat  it  is  that  I  say, 
•viz.  when  this  effect,  even  the  immediate  and  extraordinary 
manner  of  words  of  scripture's  coming  to  the  mind,  is  that 
which  excites  the  affections,  and  is  properly  the  foundation 
of  them,  then  these  affections  are  not  spiritual.  It  maybe 
so,  that  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 
some  spiritual  sense,  taste  or  relish  they  have  of  the  divine 
and  excellent  things  contained  in  those  scriptures,  that  is  tho 
tiling  which  excites  their  affections,  and  not  the  extraordina- 
ry and  sudden  manner  of  words  being  brought  to  their  minds. 
They  are  affected  with  the  instruction  they  receive  from  the 
words,  and  the  view  of  the  glorious  things  of  God  or  Christ, 
and  things  appertaining  to  them,  that  they  contain  and  teach  ; 
and  not  because  the  words  came  suddenly,  as  though  some 
person  had  spoken  them  to  them,  thence  concluding  that  God 
did  as  it  were  immediately  speak  to  them.  Persons  often- 
times are  exceedingly  affected  on  this  foundation  ;  the  words 
of  some  great  and  high  promises  of  scripture  came  suddenly 
to  their  minds,  and  they  look  upon  the  words  as  directed  im> 


RELIGIOUS  AFFECTIONS,  15 1 

.mediately  by  God  to  them,  as  though  the  words  that  moment 
proceeded  out  of  the  mouth  of  God  as  spoken  to  them  :  So 
that  they  take  it  as  a  voice  from  God,  immediately  revealing 
to  them  their  happy  circumstances,  and  promising  such  and 
.such  great  things  to  them  :  And  this  it  is  that  effects  and  el- 
evates them.  There  is  no  new  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  being  the  foundation  of  it. 
All  the  new  understanding  they  have,  or  think  they  have,  to 
be  the  foundation  of  their  affection,  is  this,  that  the  words  ar© 
spoken  to  them,  because  they  come  so  suddenly  and  extraor- 
dinarily. And  so  this  affection  is  built  wholly  on  the  sand  1 
Because  it  is  built  on  a  conclusion  for  which  they  have  no 
foundation.  For,  as  has  been  shown,  the  sudden  coming  of 
the  words  to  their  minds,  is  no  evidence  that  the  bringing 
them  to  their  minds  in  that  manner  was  from  God.  And  if 
it  was  true  that  God  brought  the  words  to  their  minds,  and 
they  certainly  knew  it,  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  knowl- 
edge. So  that  these  affections  which  are  built  on  that  notion, 
that  texts  of  scripture  are  sent  immediately  from  God, are  built 
on  no  spiritual  foundation,  and  are  vain  and  delusive.  Per- 
sons who  have  their  affections  thus  raised,  if  they  should  be 
inquired  of,  whether  they  have  any  new  sense  of  the  excel- 
lency of  things  contained  in  those  scriptures,  would  proba- 
bly say,  Fes,  without  hesitation  :  But  it  is  true  no  otherwise 
than  thus,  that  when  they  have  taken  up  that  notion,  that  the 
words  are  spoken  immediately  to  them,  that  makes  them 
seem  sweet  to  them,  and  they  own  the  things  which  these 
scriptures  say  to  them,  for  excellent  things  and  won- 
derful things.  As  for  instance  supposing  these  were  the 
words  which  were  suddenly  brought  to  their  minds,  Fear  noty 
it  is  your  Father's  good  fileasare  to  give  you  the  kingdom  ;  they 
having  confidently  taken  up  a  notion  that  the  words  were  as 
it  were  immediately  spoken   from  heaven  to  them,  as  an  iffi? 


f*3  RELIGIOUS  AFFECTIONS. 

mediate  revelation  that  God  was  their  Fathur,  and  had  glvcri- 
the  kingdom  to  them,  they  are  greatly  affected  by  it,  and  the 
"words  seem  sweet  to  them  ;  and  oh,  they  say,  "  they  are  ex- 
cellent things  that  are  contained  in  those  words  !"  But  the 
reason  why  the  promise  seems  excellent  to  them,  is  only  be- 
cause 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  ;  not  that 
they  had  any  view  or  sense  of  the  holy  and  glorious  nature 
of  the  kingdom  of  heaven  and  the  spiritual  glory  of  that 
God  who  gives  it,  and  of  his  excellent  grace  to  sinful  men, 
in  offering  and  giving  them  this  kingdom,  of  his  own  good 
pleasure  preceding  their  imagined  interest  in  these  things, 
and  their  being  affected  by  them,  and  being  the  foundation  of 
their  affection,  and  hope  of  an  interest  in  them.  On  the  con- 
trary, they  first  imagine  they  are  interested,  and  then  are 
highly  affected  with  that,  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  first  founda- 
tion of  the  whole  ;  which  is  a  clear  evidence  of  the  wretch- 
ed delusion  they  are  under. 

The  first  comfort  of  many  persons,  and  what  they  call  their 
conversion,  is  after  this  manner  :  After  awakening  and  terror, 
some  comfortable  sweet  promise  comes  suddenly  and  won- 
derfully to  their  minds  ;  and  the  manner  of  its  coming  makes 
them  conclude  it  comes  from  God  to  them  ;  and  this  is  the 
very  thing  that  is  all  the  foundation  of  their  faith,  and  hope, 
and  comfort :  From  hence  they  take  their  first  encourage- 
ment to  trust  in  God  and  in  Christ,  because  they  think  that 
God,  by  some  scripture  so  brought,  has  now  already  reveal- 
ed to  them  that  he  loves  them,  and  has  already  promised 
them  eternal  life,  which  is  very  absurd  ;  for  every  one  of 
common  knowledge  of  the  principles  of  religion,  knoAvs  that 
it  is  God's  manner  to  reveal  his  love  to  men,  and  their  inter- 
est in  the  promises,  after  they  have  believed,  and  not  before, 
because  they  must  first  believe  before  they  have  any  interest 
in  the  promises  to  be  revealed.  The  Spirit  of  God  is  a  Spir- 
it of  truth  and  not  of  lies:  He  does  not  bring  scriptures  to 


RELIGIOUS  AFFECTIONS,  153 

Biea's  minds,  to  reveal  to  them  that  they  have  an  interest  in 
God's  favor  and  promises,  when  they  have  none,  having  not 
yet  believed  :  Which  would  be  the  case,  if  God's  bringing 
iexts  uf  scripture  to  men's  minds,  to  reveal  to  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  to  any  man,  until  he  has  first 
believed  in  Christ ;  for  it  is  by  faith  alone  that  we  become  in- 
terested in  Christ,  and  the  promises  of  the  new  covenant 
made  in  him  :  And  therefore  whatever  spirit  applies  the 
promises  of  ^hat  covenant  to  a  person  who  has  not  first  be- 
lieved, as  being  already  his,  must  be  a  lying  spirit,  and  that 
faith  which  is  first  built  on  such  an  application  of  prom- 
ises is  built  upon  a  lie.  God's  manner  is  not  to  bring  com- 
fortable tests  of  scripture  to  give  men  assurance  of  his  love, 
and  that  they  shall  be  happy,  before  they  have  had  a  faith  of 
dependence.*  And  if  the  scripture  which  comes^to  a  person's 

Mr.  Steddard  in  his  Guide  to  Christ,  p.  8.  says,  that  "  sometimes  men,  after 
they  have  been  in  trouble  a  while,  have  some  promises  come  to  them,  with  a 
great  deal  of  refreshing  ;  and  they  hope  God  has  accepted  them  :"  Ard  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  favor  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  im6 
Christ,  by  accepting  the  offer  of  ihe  gospel,  before  they  are  fit  for  such  mani- 
festations. God's*  m«thod  'is,  first  to  make  the  soul  accept  of  the  offers  of. 
grace,  and  then  to  manifest  his  good  estate  uuto  him."  And  p .  76,  speaking 
of  them  "  that  seem  to  be  brought  to  lie  at  God's  foot,  and  give  an  accounc 
of  their  closing  with  Christ,  and  that  God  has  rerealed  Christ  to  them,  and 
drawn  their  hearts  to  him,  and  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  par. 
don,  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  colors  under  the  sunj  may  be  pre- 
tended ;  but  if  you  shall  receive,  under  this  appearance,  that  God  witnesseth 
his  love,  first  by  an  absolute    promise,   takt  haed  there  ;  ft-r   uadei  this  ap- 

Vol.  IV.  V 


154  RELIGIOUS  AFFECTIONS. 

mind,  be  not  so  properly  a  promise,  as  an  invitation  ;  yet  if  he 
makes  the  sudden  or  unusual  manner  of  the  invitation's  cem- 
ing  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  precari- 
ous foundation  :  But  a  determination  that  the  words  of  such  a 
particular  text  were,  by  the  immediate  power  of  God,  suggest- 
ed to  the  mind,  at  such  a  time,  as  though  then  spoken  and 
directed  by  God  to  him,  because  the  words  came  after  such  a 
manner,  is  wholly  an  uncertain  and  precarious  determination, 
as  has  been  now  shown;  and  therefore  is  a  false  and  sandy 
foundation  for  faith  ;  and  accordingly  that  faith  which  is  built 
upon  it  is  false.  The  only  certain  foundation  which  any  per- 
son 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  gos- 
pel ;  he  will  not  want  any  new  speaking  of  God  to  him,  what 
he  hath  spoken  already  will  be  enough  with  him. 

pearance  vou  may  as  well  bring  in  immediate  revelations,  and  from  thence- 
come  to  forsake  the  scriptures  " 

And  in  Pait  I.  p.  86,  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  reve'atioa  of  the  Lord's  love  without  the  sight  of  any 
work,  or  not  looking  to  it."  And  says  presently  after,  "  1  he  testimony  of 
the  Spirit  does  not  make  a   man   more  a  Christian,  but  only  evidenGeth  it  ;  as 

it  is  the  nature  of  a  witnrss  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  wit- 
ness of  the  Spirit,  that  makes  a  difference  between  them  a. id  hypocrites,  he 
says,   "  the  witness  of   the   Spirit  makes  not  the  first  difference  :  For  first  a 

man    is  a  believer,  an^  in  Christ,  and  justified,  called   and   sanctified,  before 

the  Spirit  docs  witness  it  ;  else  the  Spirit  should  witness  to   an  untruth  and 

lie." 


RELIGIOUS  AFFECTIONS.  J5S 

As  the  first  comfort  of  many  persons,  and  their  affections 
at  the  time  of  their  supposed  conversion,  are  built  on  such 
grounds  as  these  which  have  been  mentioned  ;  so  are  their 
joys  and  hopes  and  other  affections,  from  time  to  time  after, 
wards.  They  have  often  particular  words  of  scripture,  sweet 
•declarations  and  promises  suggested  to  them,  which  by  rea- 
son of  the  manner  of  their  coming,  they  think  are  immedi- 
ately sent  from  God  to  them,  at  that  time,  which  they  look 
upon  as  their  warrant  to  take  theni,  and  which  they  actually 
make  the  main  ground  of  their  appropriating  them  to  them- 
selves, and  of  the  comfort  they  take  in  them,  and  the  confi- 
dence 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,  docs,  as  it  were,  immediately 
speak  to  them,  and  satisfy  their  doubts,  and  testifies  his  love 
to  them,  and  promises  them  supports  and  supplies,  and  his 
blessing  in  such  r.nd  such  cases,  and  reveals  to  them  clearly 
their  interest  in  eternal  blessings.  And  thus  they  are  of- 
ten elevated,  and  have  a  course  ©f  a  sudden  and  tumultuous 
kind  of  joys,  mingled  with  a  strong  confidence,  and  high  o- 
pinion  of  themselves  ;  when  indeed  the  main  ground  of  these 
joys,  and  this  confidence,  is  not  any  thing  contained  in,  or 
taught  by  these  scriptures,  as  they  lie  in  the  Eible,  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  that  is  the  saint's,  or  is  any  otherwise  made  to 
him,  or  spoken  to  him,  than  all  the  promises  of  the  covenant 
of  grace  are  his,  and  are  made  to  him  and  spoken  to 
him  ;*  though  it  be  true  that  some  of  these  promises  may 
be  more  peculiarly  adapted  to   his  case  than  others,  and  God 

*  Mr.  Shepard,  in  his  Sound  Believer,  p.  159,  of  the  late  impression  at  Bos- 
ton, 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  spok- 
en unto  him,  he  may  then  take  any  particular  promise  boldly.  My  meaning 
is,  when  a  Christian  takes  hold,  and  wrestles  with  God  for  the  accomplish- 
ment of  all  the  promises  of  the  New  Testament,  when  he  sets  all  the  com- 
mands before  him,  as  a  compass  and  guide  to  walk  after,  when  he  applies  all 


156  RELIGIOUS  AFFECTIONS. 

by  his  Spirit,  may  enable  him  better  to  understand  some  thai} 
others,  and  to  have  a  greater  sense  of  the  preciousness,  and 
glow,  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  promise* 
of  scripture  by  the  Spirit  of  God  ?  I  answer,  there  is  doubt- 
less 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  misunder- 
stood by  many  persons,  to  the  great  ensnaring  of  their  own 
souls,  and  the  giving  Satan  a  vast  advantage  against  them,  and 
against  the  interest  of  religion,  and  the  church  ol  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  direct- 
ed to  them  at  that  time  ;  there  is  nothing  of  the  evidence  of 
the  hand  of  God  in  this  effect,  as  events  have  proved,  in  ma- 
ny notorious  instances  ;  and  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,  if  he  be  not  restrained  by 
God  ;  for  there  is  nothing  in  the  nature  of  the  effect  that  is 
spiritual,  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,  so  to  apply 
the  word  of  God  to  a  dead  corpse,  as  to  raise  it  to  life  ;  or  t® 
a  stone,  to  turn  it  into  an  angel.  A  spiritual  application  of 
the  word  of  God  consists  in  applying  it  to  the  heart,  in  spir- 
itually enlightening,  sanctifying  influences.  A  spiritual  ap- 
plication of  an  invitation  or  offer  of  the  gospel  consists,  in  giv- 
ing 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  mahing  so  gracious  an  offer,  and  of  his  holy 
excellency  and  faithfulness  to  fulfil  what  he  offers,  and  his 
glorious  sufficiency  for  it  ;  so  leading  and  drawing  forth  the 

the  thrcatenings  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  knovy 
v;hen  the  Lord  speaks  in  particular  unto  them." 


RELIGIOUS  AFFECTIONS.  157 

taavt  to  embrace  the  offer  ;  and  thus  giving  the  man  evi- 
dence of  his  title  to  the  thing  offered.  And  so  a  spiritual  appli- 
cation 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,  and  also 
the  holy  excellency  of  the  promiser,  and  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  title  to  the  promise.  An  application  not  consist- 
ing in  this  divine  sense  and  enlightening  of  the  mind,  but  con- 
sisting only  in  the  word's  being  born  into  the  thoughts,  as  if 
immediately  then  spoken,  so  making  persons  believe,  on  no 
other  foundation,  that  the  promise  is  theirs,  is  a  blind  ap- 
plication, and  belongs  to  the  spirit  of  darkness,  and  not  of 
light. 

When  persons  have  their  affections  raised  after  this  man- 
ner, 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's  being  suggested  to  their  minds,  and  a 
proposition  from  thence  taken  up  by  them,  which  indeed  is 
not  contained  in  that  scripture,  nor  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  forgi-en  and  beloved  of 
God  :  But  there  are  no  propositions  to  be  found  in  the  Bible, 
declaring  that  such  and  such  particular  persons,  independent 
on  any  previous  knowledge  of  any  qualifications,  are  forgiven 
and  beloved  of  God  :  And  therefore,  when  any  person  is  com- 
forted, and  affected  by  any  such  proposition,  it  is  by  another 
word,  a  word  newly  coined,  and  not  any  word  of  God  contain- 
ed in  the  Bible.*  And  thus  many  persons  are  vainly  affected 
and  deluded. 

*  "  Some  Christians  have  rested  with  a  work,  without  Christ,  which  is  abom- 
inable :  But  after  a  man  is  in  Christ,  not  to  judge  by  the  work,  is  first  not  to 


158  RELIGIOUS  AFFECTIONS. 

Again,  it  plainly  appears  from  what  has  been  demonstrat- 
ed, that  no  revelation  of  secret  facts  by  immediate  suggestion, 
is  any  thing  spiritual  and  divine,  in  that  sense  wherein  gra- 
cious effects  and  operations  are  so. 

By  secret  facts,  I  mean  things  that  have  been  done,  or  arc 
come  to  pass,  or  shall  hereafter  come  to  pass,  which  are  se- 
cret in  that  sense  that  they  do  not  appear  to  the  senses,  nor 
are  known  by  any  argumentation,  or  any  evidence  to  reason, 
nor  any  other  way,  but  only  by  that  revelation  by  immediate 
suggestion  of  the  ideas  of  them  to  the  mind.  Thus  for  in- 
stance, 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  out 
these  events  from  any  thing  which  now  appears  in  providence, 
but  immediately  suggesting  and  bearing  in  upon  my  mind,  in 
an  extraordinary  manner,  the  apprehension  or  ideas  of  these 
facts,  with  a  strong  suggestion  or  impression  on  my  mind, 
that  I  had  no  hand  in  myself,  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  pow- 
ers in  Europe  ;  or  that  such  a  prince  in  Europe  was  this  day 
converted,  or  is  now  in  a  converted  state,  having  been  con- 
verted formerly,  or  that  one  of  my  neighbors  is  converted,  or 
that  I  myself  am  converted  ;  not  by  having  any  other  evidence 
of  any  of  these  facts,  from  whence  I  argue  them,  but  an  im- 
mediate extraordinary  suggestion  or  excitation  of  these  ideas, 
and  a  strong  impression  of  them  upon  my  mind  :  This  is  a 

judge  from  a  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  Virginst 
Part  I.  p.  86. 

"If  Go  J  should  tell  a  saint  that  he  has  grace,  he  might  know  it  by  believ- 
ing 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  CtHveriien, 
p.  8-j,  85. 


RELIGIOUS  AFFECTIONS.  15* 

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  and 
hidden  from  my  penses  and  reason,  and  not  spoken  of  in  scrip- 
ture, nor  known  by  me  any  other  way  than  by  immediate  sug- 
gestion. 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  twelve- 
month ;  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  revela- 
tion with  that  by  which  he  foretold  many  things  to  come. 

It  is  evident  that  this  revelation  of  secret  facts  by  immedi- 
ate suggestions,  has  nothing  of  the  nature  of  a  spiritual  and 
divine  operation,  in  the  sense  fore  mentioned  ;  there  is  noth- 
ing at  all  in  the  nature  of  the  perceptions  or  ideas  themselves, 
which  are  excited  in  the  mind,  that  is  divinely  excellent,  and 
so,  far  above  all  the  ideas  of  natural  men  ;  though  the  man- 
ner 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  unsanctined  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  truth  of  the  greatest  and  most  important  facts,  that 
have  been,  are,  or  shall  be. 


>ee  RELIGIOUS  AFFECTION3. 

And  as  to  the  extraordinary  manner  of  producing  the  idea,' 
or  perception  of  facts,  even  by  immediate  suggestion,  there  is 
nothing  in  it,  but  what  the  minds  of  natural  men,  while  they 
are  yet  natural  men,  are  capable  of,  as  is  manifest  in  Balaam, 
and  others  spoken  of  in  the  scripture.  And  therefore  it  ap- 
pears 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  sancti- 
fied, then  God  can  put  them  into  the  mind  by  immediate 
power,  Without  sanctifying  it.  As  there  is  nothing  in  the  idea 
of  a  rainbow  itself,  that  is  of  a  holy  and  divine  nature  ;  so  that 
nothing  hinders  but  that  an  unsanctified  mind  may  receive 
that  idea  ;  so  God,  if  he  pleases,  and  when  he  pleases,  imme- 
diately, 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  and  such  particular  persons  are 
forgiven  and  accepted  of  God,  and  i'ntitlecl  to  heaven,  but  what 
unsanctified  minds  may  have  and  will  have  concerning  many 
a't  the  day  of  judgment  ;  so  God  can,  if  he  pleases,  extraordi- 
narily and  immediately,  suggest  this  to,  and  impress  it  upon 
an  unsanctified  mind  now  :  There  is  no  principle  wanting  in 
an  unsanctified  mind,  to  make  it  capable  of  such  a  suggestion 
or  impression,  nor  is  there  any  thing  in  it  to  exclude,  or  nec- 
essarily 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  some  other  facts  that  seem  in  some  respects  sim- 
ilar, 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  togeth- 
er, which  are  neither  of  them  spiritual,  cannot  make  up  one 
complex  eject,  that  is  spiritual. 

Hence  it  fellows,  from  what  has  been  already  shown,  and 
often  repeated,  that  those  affection?  which  are  properly  found- 
ed on  such  immediate  suggestions,  or  supposed  suggestions; 


RELIGIOUS  AFFECTIONS.  f«1 

of  secret  facts,  are  not  gracious  affections.  Not  but  that  it  is 
possible  that  such  suggestions  may  be  the  occasion,  or  acci- 
dental 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  shewn,  are 
all  the  effects  of  an  influence  and  operation  which  is  spiritual^ 
supernatural,  and  divine.  But  there  are  many  affections,  and 
high  affections,  which  some  have,  that  have  such  kind  of 
suggestions  or  revelations  for  their  very  foundation  :  They 
look  upon  these  as  spiritual  discoveries,  which  is  a  gross  de- 
lusion, and  this  delusion  is  truly  the  spring  whence  their  af- 
fections flow. 

Here  it  may  be  proper  to  observe,  that  it  is  exceedingly 
manifest  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  consequent- 
ly 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  converted,  or  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.  know- 
ing that  a  certain  person  is  converted,  and  delivered  from 
hell,  and  intitled  to  heaven,  is  no  divine  sort  of  knowledge  in 
itself.  This  sort  of  fact,  is  not  that  which  requires  any  high- 
er or  more  divine  kind  of  suggestion,  in  order  to  impress  it  on 
the  mind,  than  any  other  fact  which  Balaam  had  impressed 
on  his  mind.  It  requires  no  higher  sort  of  idea  or  sensation, 
for  a  man  to  have  the  apprehension  of  his  own  conversion 
impressed  upon  him,  than  to  have  the  apprehension  of  his 
neighbor's  conversion,  in  like  manner  impressed  :  But  God, 
if  he  pleased,  might  impress  the  knowledge  of  this  fact,  that 
he  had  forgiven  his  neighbor'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, 
do  not  at  all  hinder  a  natural  man's  mind  being  susceptible  of 
an  immediate  suggestion  and  impression  of  it.     Balaam  had 

Vol.  IV.  W 


162  RELIGIOUS  AFFECTIONS. 

as  excellent,  and  important,  and  glorious  facts  as  this,  imme- 
diately impressed  on  his  mind,  without  any  gracious  influ- 
ence ;  as  particularly,  the  coming  of  Christ,  and  his  setting 
up  his  glorious  kingdom,  and  the  blessedness  of  the  spiritual 
Israel  in  his  peculiar  favor,  and  their  happiness  living  and 
dying.  Yea,  Abimelech,  king  of  the  Philistines,  had  God's 
special  favor  to  a  particular  person,  even  Abraham,  revealed 
to  him,  Gen.  xx.  6,  7.  So  it  seems  that  he  revealed  to  Laban 
his  special  favor  to  Jacob,  see  Gen.  xxxi.  24,  and  Psal.  cv.  15. 
And  if  a  truly  good  man  should  have  an  immediate  revelation 
or  suggestion  from  God,  after  the  like  manner,  concerning  his 
favor  to  his  neighbor,  or  himself ;  it  would  be  no  higher  kind 
of  influence  ;  it  would  be  no  more  than  a  common  sort  of  in- 
fluence of  God's  Spirit ;  as  the  gift  of  prophecy,  and  all  reve- 
lation by  immediate  suggestion  is  ;  see  1  Cor.  xiii.  2.  And 
though  it  be  true,  that  it  is  not  possible  that  a  natural  man 
should  have  that  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,  or  because  that  kind  of 
influence  which  suggests  such  excellent  facts,  is  too  high  for 
him  to  be  the  subject  of  ;  but  purely  from  the  defect  of  a  face 
to  be  revealed.  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,  with  good  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  kind  and  nature  of  that  influence  of  the  Spir- 
it of  God,  in  imparting  this  high  and  glorious  benefit,  but 
what  is  common  to  natural  men,  or  which  men  are  capable  of, 
and  be  in  the  mean  time  altogether  unsanctified  and  the  child- 
Ten  of  hell;  and  that  therefore  the  benefit  or  gift  itself  has 
nothing  of  the  holy  nature  of  the  Spirit  of  God  in  it,  nothing 
of  a  vital  communication  of  that  Spirit.  This  notion  greallv 
debases  that  high  and  most  exalted  kind  of  influence  and  op- 
eration of  the  Spirit,  which  there  is  in  the  true  witness  of  the 


RELIGIOUS  AFFECTIONS.  US 

Spirit.*  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  advanc- 
ed any  of  their  subjects  to  some  high  honor  and  dignity,  or 
peculiar  privilege  in  the  kingdom,  as  a  token  of  their  special 
favor.  Which  is  an  evidence  that  the  influence  of  the  Spirit 
of  the  Prince  of  princes,  in  sealing  his  favorites,  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  ;  noth- 
ing more  holy,  peculiar,  inimitable  and  distinguishing  of  di- 
vinity :  As  nothing  is  more  royal  than  the  royal  seal  ;  noth- 
ing more  sacred,  that  belongs  to  a  prince,  and  more  peculiar- 
ly denoting  what  belongs  to  him  ;  it  being  the  very  end  and 
design  of  it,  to  be  the  most  peculiar  stamp  and  confirmation 
of  the  royal  authority,  and  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  instamped  on 
the  heart,  is  something  high  and  holy  in  its  own  nature,  some 
excellent  communication  from  the  infinite  fountain  of  divine 

*  The  late  venerable  Stoddard,  in  his  younger  time,  falling  in  with  the  opin- 
ion 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,  and  had  more  experience,  he  entirely  rejected  it ; 
as  appears  by  his  treatise  of  the  nature  of  saving  conversion,  p.  84.  "  The 
Spirit  of  God  doth  not  testify  to  particular  persons,  that  they  aie  godly.... 
Some  think  that  the  Spirit  of  God  doth  testify  it  to  some  ;  and  they  ground 
}t  on  Rom.  viii.  16.  M  The  Spirit  itself  beareth  witness  with  our  Spirit,  that 
we  are  the  children  of  God."  They  think  the  Spirit  reveals  it  by  giving  an 
inward  testimony  to  it ;  and  some  godly  men  think,  they  have  had  experience 
of  it :  But  they  may  easily  mistake  j  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  reve. 
litions  in  the  word,  we  shall  have  comfort  enough  without  new  revelations," 


164  RELIGIOUS  AFFECTIONS. 

beauty  and  glory  ;  and  not  merely  a  making  known  a  secret 
fact  by  rcvel.ition  or  suggestion  ;  which  is  a  sort  of  influence 
of  the  Spirit  of  God,  that  the  children  of  the  devil  have  often 
been  the  subjects  of.  The  seal  of  the  Spirit  is  a  kind  of  effect 
of  the  Spirit  of  God  on  the  heart,  which  natural  men,  while 
such,  are  so  far  from  a  capacity  of  being  the  subjects  of,  that 
they  can  have  no  manner  of  notion  or  idea  of  it ;  agreeable  to 
Rev.  ii.  i7.  u  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  receivcth  it."  There  is  all  reason  to  suppose  that 
what  is  here  spoken  of,  is  the  same  mark,  evidence,  or  blessed 
token  of  special  favor,  which  is  elsewhere  called  the  seal  of 
the  Spirit." 

What  has  misled  many  in  their  notion  of  that  influence  of 
the  Spirit  of  God  we  are  speaking  of,  is  the  word  witness,  its 
being  called  the  witness  of  the  Spirit.  Hence  they  have  tak- 
en it,  not  to  be  any  effect  or  work  ol  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  testified  to  him, 
and  told  him  that  he  was  his  child,  by  a  kind  of  a  secret  voice, 
or  impression  :  Not  observingrthe  manner  in  which  the  word, 
witness  or  testimony,  is  often  used  in  the  New  Testament, 
where  such  terms  often  signify,  not  only  a  mere  declaring  and 
asserting  a  thing  to  be  true,  but  holding  forth  evidence  from 
whence  a  thing  may  be  argued,  and  proved  to  be  true.  Thqs 
Heb.  ii.  4.  "  God  is  said  to  bear  witness,  with  signs  and  won- 
ders, and  divers  miracles,  and  gifts  of  the  Holy  Ghost."  'Now 
these  miracles,  here  spoken  of,  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  wit- 
ness than  that  of  John  :  For  the  works  which  the  Father  hath 
given  me  to  finish,  the  same  works  that  I  do,  bear  witness  of 
inc.  that  the  Father  hath  sent  me.'?  Again,  chap.  x.  25.  '.'  The 


RELIGIOUS  AFFECTIONS.  165 

■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, 
I  John  v.  8,  not  that  they  spoke  or  asserted  any  thing,  but 
they  were  proofs  and  evidences.  So  God's  works  of  provi- 
dence, in  the  rain  and  fruitful  seasons,  are  spoken  of  as  wit- 
nesses of  God's  being  and  goodness,  i.  e.  they  are  eviden- 
ces 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,  but  some  work  or  ef- 
fect of  the  Spirit,  that  is  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  the  distinguishing  marks  of  prin- 
ces :  And  thus  God's  seal  is  spoken  of  as  God's  mark,  Rev. 
vii.  3.  '«  Hurt  not  the  earth,  neither  the  sea,  nor  the  trees, 
tillwe  have  sealed  the  servants  of  our  God  in  their  foreheads  ;" 
together  with  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  im- 
pressed 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  wit- 
ness, or  evidence  of  the  Spirit.  And  this  image  instamped 
by  the  Spirit  on  God's  childrens'  hearts,  is  his  own  image  ; 
that  is  the  evidence  by  which  they  are  known  to  be  God's 
children,  that  they  have  the  image  of  their  Father  stamped 
nporl  their  hearts  by  the  Spirit  of  adoption.  Seals  an- 
ciently had  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  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  the  manner  of  princes  of 
©Id  to  have    their  image    engraven    on  their    jewels   and 


166  RELIGIOUS  AFFECTIONS. 

precious  stones  ;  and  the  image  of  Augustus  engraven 
on  a  precious  stone,  was  used  as  the  seal  of  the  Roman 
emperors,  in  Christ's  and  the  Apostle's  times.*  And  the 
saints  are  the  jewels  of  Jesus  Christ,  the  great  potentate, 
who  has  the  possession  of  the  empire  of  the  universe  ;  and 
these  jewels  have  his  image  instamped  upon  them,  by  his 
royal  signet,  which  is  the  Holy  Spirit.  And  this  is  undoubt- 
edly what  the  scripture  means  by  the  seal  of  the  Spirit  ;  es- 
pecially when  it  is  stamped  in  so  fair  and  clear  a  manner,  as 
to  be  plain  to  the  eye  of  conscience  ;  which  is  what  the 
scripture  calls  our  spirit.  This  is  truly  an  effect  that  is  spir- 
itual, supernatural,  and  divine.  This  is  in  itself  of  a  holy  na- 
ture, 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  that  no  natural  mm  can 
be  the  subject  of  any  thing  of  the  like  nature  with  it.  This 
is  the  highest  sort  of  witness  of  the  Spirit,  which  it  is  possible 
the  soul  should  be  the  subject  of :  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  ;  as  to  an  inward  suggestion  of  the  Spir- 
it of  God,  by  a  kind  of  secret  voice  speaking,  and  immediate- 
ly asserting  and  revealing  a  fact,  he  can  do  that  which  is  a 
thousand  times  so  like  to  this,  as  he  can  to  that  holy  and  di- 
vine effect,  or  work  of  the  Spirit  of  God,  which  has  now  been 
spoken  of. 

Another  thing  which  is  a  full  proof  that  the  seal  of  the  Spir- 
it is  no  revelation  of  any  fact  by  immediate  suggestion,  but  is 
grace  itself  in  the  soul,  is,  that  the  seal  of  the  Spirit  is  called 
in  the  scripture,  the  earnest  of  the  Spirit.  It  is  very  plain 
that  the  seal  of  the  Spirit,  is  the  same  thing  with  the  ear- 
;/.  sit  bf  the  Spirit  by  2  Cor.  i.  22.     «  Who  hath  also  sealed 

us,  and   given  the  earnest  of  the   Spirit  in  our  hearts" 

AndEph.  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  pur- 

*  Sec  Chamber's  Dictionary,  under  the  word  bngraving. 


RELIGIOUS  AFFECTIONS.  16? 

chased  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  communica- 
tion, of  the  Spirit  of  God,  which  is  of  the  nature  of  eternal 
glory,  is  the  highest  and  most  excellent  kind  of  communica- 
tion, something  that  is  in  its  own  nature  spiritual,  holy  and 
divine,  and  far  from  any  thing  that  is  common  :  And  there- 
fore high  above  any  thing  of  the  nature  of  inspiration,  or  rev- 
elation 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  divine  thing, 
"  charity  that  never  faileth,"  which  is  a  prelibation  and  be- 
ginning of  the  light,  sweetness  and  blessedness  of  heaven, 
that  world  of  love  or  charity.  It  is  grace  that  is  the  seed  of 
glory  and  dawning  of  glory  in  the  heart,  and  therefore  it  is 
grace  that  is  the  earnest  of  the  future  inheritance.  What  is 
it  that  is  the  beginning  or  earnest  of  eternal  life  in  the  soul, 
but  spiritual  life  ;  and  what  is  that  but  grace  ?  The  inheri- 
tance that  Christ  has  purchased  for  the  elect,  is  the  Spirit  of 
God  ;  not  in  any  extraordinary  gifts,  but  in  his  vital  indwell" 
Sng  in  the  heart,  exerting  and  communicating  himself  there, 
in  his  own  proper,  holy,  or  divine  nature  ;  and  this  is  the 
sum  total  of  the  inheritance  that  Christ  purchased  for  the 
elect.  For  so  are  things  constituted  in  the  affair  of  our  re- 
demption, that  the  Father  provides  the  Saviour  or  purchaser, 
and  the  purchase  is  made  of  him  ;  and  the  Son  is  the  pur- 
chaser and  the  price  ;  and  the  Holy  Spirit  is  the  great  bless- 
ing or  inheritance  purchased,  as  is  intimated,  Gal.iii.  13,  14, 
and  hence  the  Spirit  often  is  spoken  of  as  the  sum  of  the  bless- 
ings promised  in  the  gospel,  Luke  xxiv.  49.  Acts  i.  4,  and 
chap,  ii  38,39.  Gal.iii.  14.  Eph.'i.  13.  Thisinheritance  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 


168  RELIGIOUS  AFFECTIONS. 

in  heaven.  (Compare  John  vii.  37,  S8,  39,  and  John  iv.  14, 
■with  Rev.  xxi.  6,  and  xxii.  1,  17.)  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  cf 
the  same  Spirit  that  the  saints  have  all  light,  life,  holiness,beau 
ty  and  comfort  on  earth  ;  but  only  communicated  in  less  meas- 
ure. And  this  vital  indwelling  of  the  Spirit  in  the  saints,  in 
this  less  measure  and  small  beginning,  is,  "  the  earnest  of 
the  Spirit,  the  earaest  of  the  future  inheritance,  and  the  first 
fruits  of  the  Spirit,1'  as  the  apostle  calls  it,  Rom.  viii.  22, 
where,  by  "  the  first  fruits  of  the  Spirit,"  the  apostle  un- 
doubtedly 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  of  the  Spir- 
it, which  has  been  shown  to  be  the  same  with  the  seal  of  the 
Spirit,  is  the  vital,  gracious,  sanctifying  communication  and 
influence  of  the  Spirit,  and  not  any  immediate  suggestion  or 
revelation  of  facts  by  the  Spirit.* 

And  indeed  the  apostle,  when  in  that,  Rom.  viii.  16,  he 
speaks  of  the  Spirit's  bearing  witness  with  our  spirit  that  we 
are  the  children  of  God,  does  sufficiently  explain  himself,  if 
his  words  were  but  attended  to.  What  is  here  expressed  is 
connected  with  the  two  preceding  verses,  as  resulting  from 
what  the  apostle  had  said  there,  as  every  reader  may  see. 
The  three  verses  together  are  thus,  "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  yc 

*  fj  After  a  man  is  in  Christ,  not  to  judge  by  the  work,  're  not  to  judge  by 

the   Spirit.     For  the  apoit"e  makes    the  earnest  of  the  Spirit  to  be  the  seal 

Now  earnest  is  part  of  the  money  bargained  for  ;  the  beginning  of  heaven,  of 
the  light  and  life  of  it.  He  thai  sees  not  that  the  Lord  is  his  by  that,  sees  no 
God  of  his  at  all.  Oh,  therefore,  do  not  look  for  a  Spirit,  without  a  word 
to  re\eal,  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  lfre  sheep  of 
f.luiit,  Oh,  wo:ici:f  not,"'  tytfiarA'i  Fat.  P.  I.  p.  a6. 


RELIGIOUS  AFFECTIONS.  169 

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  shews  that  what  he  has  respect 
to,  when  he  speaks  of  the  Spirit's  giving  us  witness  or  evi- 
dence that  we  are  God's  children,  is  his  dwelling  in  us,  and 
leading  vis,  as  a  spirit  of  adoption,  or  spirit  of  a  child,  dispos- 
ing us  to  behave  towards  God  as  to  a  Father.  This  is  the  wit- 
ness or  evidence  which  the  apostle  speaks  of  that  we  are  child- 
ren, that  we  have  the  spirit  of  children,  or  spirit  of  adoption. 
And  what  is  that  but  the  spirit  of  love  ?  There  are  two  kinds 
of  spirits  the  apostle  speaks  of,  the  spirit  of  a  slave,  or  the 
spirit  of  bondage,  that  is  fear  ;  and  the  spirit  of  a  child,  or 
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  dis- 
poses us  to  go  to  God  as  children  to  a  father,  and  behave  to- 
wards God  as  children.  And  this  is  the  evidence  or  witness 
which  the  Spirit  of  God  gives  us  that  we  are  his  children.  This 
is  the  plain  sense  of  the  apostle  ;  and  so  undoubtedly  he  here 
is  speaking  of  the  very  same  way  of  casting  out  doubting  and 
fear  and  the  spirit  of  bondage,  which  the  Apostle  John  speaks 
of,  1  John  iv.  18,  viz.  by  the  prevailing  of  love,  that  is  the 
spirit  of  a  child-  The  spirit  of  bondage  works  by  fear,  the 
slave  fears  the  rod  :  But  love  cries,  Abba  Father  ;  it  dispos- 
es us  to  go  to  God,  and  behave  ourselves  towards  God  as  child- 
ren ;  and  it  gives  us  clear  evidence  of  our  union  to  God  as 
his  children,  and  so  casts  out  fear.  So  that  it  appears  that 
the  witness  of  the  Spirit  the  apostle  speaks  of,  is  far  from  be- 
ing any  whisper,  or  immediate  suggestion  or  revelation  ;  but 
that  gracious  holy  effect  of  the  Spirit  of  God  in  the  hearts  of 
the  sain's,  the  disposition  and  temper  of  children,  appearing 
in  sweet  childlike  love  to  God,  which  casts  out  fear,  or  a  spir- 
it of  a  slave. 

And  the  same  thing  is  evident  from  all  the  context :  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, 
Vol.  IV.  X 


170  RELIGIOUS  AFFECTIONS. 

set  in  opposition  to  the  flesh  or  corruption  :  And  so  he  doc's 
in  the  words  that  immediately  introduce  this  passage  we  are 
upon,  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  the  spirit  of  love,  or 
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  a  spirit  of  childlike,  evangelical,  humble  love  to  God,  give 
clear  evidence  of  the  soul's  relation  to  God  as  his  child  ; 
which  does  very  greatly  and  directly  satisfy  the  soul.  And 
though  it  be  far  from  being  true,  that  the  soul  m  this  case, 
judges  only  by  an  immediate  witness,  without  any  sign  or 
evidence  ;  for  it  judges  and  is  assured  by  the  greatest  sign 
and  clearest  evidence  ;  yet  in  this  case  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  his 
being  in  his  favor,  is  not  without  a  medium,  because  he 
sees  it  by  that  medium,  viz.  his  love  ;  yet  his  sight  cf  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  live- 
ly, 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 
childlike  relation  to  God,  when  he  plainly  sees  a  childlike 
union  bettveen  God  and  his  soul,  and  hence  does  boldly,  and 
as  it  were  naturally  and  necessarily  cry,  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  spir- 
it 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  of  ours,  2  Cor.  i.  12.  «  For  our  rejoicing  is  this, 
the  testimony  of  our  conscience."  And  1  John  hi.  19,  20, 
21.     "  And  hereby  we   know  that  we  are  of  the  truth,  and 


RELIGIOUS  AFFECTIONS.  171 

Shall  assure  our  hearts  before  him.  For  if  our  heart  con- 
demn 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  is  not 
to  be  understood  of  two  spirits  that  are  two  separate,  collates 
al,  independent  witnesses  ;  but  it  is  by  one  that  we  receive 
the  witness  of  the  other  :  The  Spirit  of  God  gives  the  evi- 
dence by  infusing  and  shedding  abroad  the  love  of  God,  the 
spirit  of  a  child,  in  the  heart,  and  our  spirit,  or  our  con- 
science, receives  and  declares  this  evidence  for  our  rejoic- 
ing. 

Many  have  been  the  mischiefs  that  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  man,  that  he  is  beloved  of  him,  and  pardoned,  elected,  or 
the  like,  sometimes  with,  and  sometimes  without  a  text  of 
scripture  ;  and  many  have  been  the  false,  and  vain  (though 
very  high)  affections  that  have  arisen  from  hence.  And  it  is 
to  be  feared  that  multitudes  of  souls  hays  been  eternally  un- 
done by  it.  I  have  therefore  insisted  the  longer  on  this  head. 
But  I  proceed  now  to  a  second  characteristic  of  gracious 
affections. 

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

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,  is  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 
how  by  and  by. 

It  was  before  observed,  that  the  affection  of  love  is,  as  it 
were  the  fountain  of  all  affection  ;  and  particularly  that  Christ- 


tH  RELIGIOUS  AFFECTIONS. 

ian  love  is  the  fountain  of  all  gracious  affections  :  Now  the 
divine  excellency  and  glory  of  God  and  Jesus  Christ,  the 
word  of  God,  the  works  of  God,  and  the  ways  of  God,  Sec. 
is  the  primary  reason  why  a  true  saint  loves  these  things  ; 
and  not  any  supposed  interest  that  he  has  in  them,  or  any 
conceived  henefit  that  he  has  received  from  them,  or  shall 
receive  from  them,  or  any  such  imagined  relation  which  they 
bear  to  his  interest,  that  selflove  can  properly  be  said  to  be 
the  first  foundation  of  his  love  to  these  things. 

Some  say  that   all  lbve  arises  from  selflove  ;  and  that  it  is 
impossible  in  the  nature   of  things,  for  any  man  to  have  any 
love  to  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  that  they  say   so.  They  argue,  that  whoever 
loves  God.  and  so  desires  his  glory  or   the  enjoyment  of  him, 
he  desires  these  things  as  his   own    happiness  ;  the  glory  of 
God,  and    the  beholding   and   enjoying  his  perfections,   arc 
considered  as  things  agreeable  to  him,  tending  to  make  him 
happy  ;   he  places  his  happiness  in  them,  and  desires  them  as 
things,  which  (if  they   were    obtained)  would  be  delightful  to 
him,  or  would  fill  him  with  delight  and  joy,  and  so  make  him 
happy.     And  so,  they  say,  it  is  from  selflove,  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  mem  came  to  place  his  happiness  in  God's  being  glori- 
fied,  and  in  contemplating  and  enjoying  God's  perfections.... 
There  is  no    doubt  but  that  after  God's   glory,  and  the  be- 
holding his  perfections,  are  become  so  agreeable  to  him,  that 
he  places  his  highest  happiness  in  these  things,  then  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,  Sec.  ?     Is  not  this  the  fruit 
of  love  ?     A  man  must  first  love  God,  or  have  his  heart  unit- 
ed to  him, before  he  will  esteem  God's  good  his  own,  and  be- 
fore he  will   desire   the  glorifying  and  enjoying  of  God  as  his 
happiness.     It  is  not  strong  arguing,  that  because  after  a  man 
has  his  heart   united   to  God  in   love,    as  a  fruit  of  this, 


RELIGIOUS  AFFECTIONS.  173 

he  desires  his  glory  and  enjoyment,  as  his  own  happiness, 
that  therefore  a  desire  of  this  happiness  of  his  own  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.  Ifafteraman  loves  God,  and  has  his 
heart  so  united  to  him,  as  to  look  upon  God  as  his  chief  good, 
and  on  God's  good  as  his  own,  it  will  be  a  consequence  and 
fruit  of  this,  that  even  selfiove,  or  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  selfiove, 
went  before  his  love  to  God,  and  that  his  love  to  God  was  a 
consequence  and  fruit  of  that.  Something  else,  entirely  dis- 
tinct from  selfiove,  might  be  the  cause  of  this,  viz.  a  change 
made  in  the  views  of  his  mind,  and  relish  of  his  heart  ;  where- 
t>y  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  happi- 
ness, although  after  this,  and  as  a  fruit  of  this,  he  necessarily 
seeks  his  interest  and  happiness  in  God. 

There  is  such  a  thing  as  a  kind  of  love  or  affection  that  a 
man  may  have  towards  persons  or  things,  which  does  prop- 
erly arise  from  sefllove  ;  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,  and  what  his  affection  does  wholly 
arise  from  ;  and  is  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  those  quali- 
fications and  properties  in  him,  which  appear  to  him  lovely 
in  themselves  ;  and  the  subject  of  them,  on  this  account, 
worthy  of  esteem  and  good  will,  love  arises  in  a  very  differ- 
ent manner,  than  when  it  first  arises  from  some  gift  bestowed 
by  another  or  depended  on  from  him,  as  a  judge  loves  and 
favors  a  man  that  has  bribed  him  ;  or  from  the  relation  he 
supposes  another  has  to  him,  as  a  man  who  loves  another, 
because  he  looks  upon  him  as  his  child.     When  love  to  an- 


174,  RELIGIOUS  AFFECTIONS. 

other  arises  thus,  it  does  truly  and  properly  arise  from  self 
love. 

That  kind  of  affection  to  God  or  Jesus  Christ,  which  docs 
thus  properly  arise  from  selflove,  cannot  he  a  truly  gracious 
and  spiritual  love,  as  appears  from  what  has  hecn  said  al- 
ready :  For  selflove  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.*  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  that  kind  of  res- 
pect to  God  which  was  so  mercenary,  as  to  be  only  for  bene- 
fits received  or  depended  on  (which  is  all  one)  is  worthless 
in  the  sight  of  God  ;  otherwise  he  never  would  have  made 
use  of  such  a  slander  before  God,  against  Job,  as  in  Job  i.  9, 
10.  "  Doth  Job  serve  God  for  nought  ?  Hast  not  thou  made 
an  hedge  about  him,  and  about  his  house,"  Sec.  Nor  would 
God  ever  have  implicitly  allowed  the  objection  to  have  been 
good,  in  case  the  accusation  had  been  true,  by  allowing  that 
that  matter  should  be  tried,  and  that  Job  should  be  so  dealt 
with,  that  it  might  appear  in  the  event,  whether  Job's  res- 
pect to  God  was  thus  mercenary  or  no,  and  by  putting  the 
proof  of  the  sincerity  and  goodness  of  his  respect  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  him- 
self lovely,  or  worthy  to  be  loved,  or  the  supreme  loveliness 
of  his  nature.  This  is  certainly  what  makes  him  chiefly  ami- 
able. 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  ex- 
cellency.    God's   nature,   or   the  divinity,  is  infinitely  exccl- 

*  •«  There  is  a  r.?tural  love  to  Christ,  as  to  one  that  doth  thee  good,  and  for 
th'meownends  ;  and  spiritual,  for  himself,  whereby  the  Lord  only  is  exalted." 
tfcperd's  Par.  of  the  Ten  Virgins,  P.  I,  p.  85. 


RELIGIOUS  AFFECTIONS.  If 5 

lent ;  yea  it  is  infinite  beauty,  brightness,  and  glory  itself. 
But  how  can  that  be  true  love  of  this  excellent  and  lovely  na- 
ture, which  is  not  built  on  the  foundation  of  its  true  loveli- 
ness ?  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  and  rightly  love 
God,  without  loving  him  for  that  excellency  in  him,  which  is 
the  foundation  of  all  that  is  in  any  manner  of  respect  good  or 
desirable  in  him  ?  They  whose  affection  to  God  is  founded 
first  on  his  profitableness  to  them,  their  affection  begins  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 ;  and  have  no  respect  to  that  infinite  glory  of 
God's  nature,  which  is  the  original  good,  and  the  true  foun- 
tain of  all  good,  the  first  fountain  of  all  loveliness  of  every 
kind,  and  so  the  first  foundation  of  all  true  love. 

A  natural  principle  of  selflove  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  of  the  soul  of  man,  as  well  as  an- 
ger ;  and  there  is  a  gratitude  that  arises  from  selflove,  very 
much  in  the  same  manner  that  anger  does.  Anger  in  men  is 
an  affection  excited  against  another,  or  in  opposition  to  anoth- 
er, for  something  in  him  that  crosses  selflove  :  Gratitude  is 
an  affection  one  has  towards  another,  for  loving  him,  or  grati- 
fying him,  or  for  something  in  him  that  suits  selflove.  And 
there  may  be  a  kind  of  gratitude,  without  any  true  or  proper 
love  ;  as  there  may  be  anger  without  any  proper  hatred,  as  in 
parents  towards  their  children,  that  they  may  be  angry  with, 
and  yet  at  the  same  time  have  a  strong  habitual  love  to  them. 
This  gratitude  is  the  principle  which  is  an  exercise  in  wicked 
men,  in  that  which  Christ  declares  concerning  them,  in  the 
6th  of  Luke,  where  he  says,  sinners  love  those  that  love  them  ; 


176  RELIGIOUS  AFFECTIONS. 

and  which  he  declares  concerning  even  the  publicans,  who' 
-were  some  of  the  most  carnal  and  profligate  sort  of  men,  Mat. 
v.  46.  This  is  the  very  principle  that  is  wrought  upon  by- 
bribery,  in  unjust  judges  ;  and  it  is  a  principle  that  even  the 
brute  beasts  do  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,  whom  at  the  same  time  they 
have  an  habitual  enmity  against.  Thus  Saul  was  once  and 
again  greatly  affected,  and  even  dissolved  with  gratitude  to- 
wards David,  for  sparing  his  life,  and  yet  remained  an  habit- 
ual enemy  to  him.  And  as  men,  from  mere  nature,  may  be 
thus  affected  towards  men  ;  so  they  may  towards  God.  There 
is  nothing  hinders,  but  that  the  same  selflove  may  work  after 
the  same  manner  towards  God  as  towards  men.  And  we 
have  manifest  instances  of  it  in  scripture  ;  as  indeed  the  child- 
ren of  Israel,  who  sang  God's  praises  at  the  Red  Sea,  but 
soon  forgat  God's  works  :  And  in  Naaman  the  Syrian,  who 
was  greatly  affected  with  the  miraculous  cure  of  his  leprosy, 
so  as  to  have  his  heart  engaged  thenceforward  to  worship  the 
God  that  had  healed  him,  and  him  only,  excepting  when  it 
would  expose  him  to  be  ruined  in  his  temporal  interest.  So 
was  Nebuchadnezzar  greatly  affected  with  God'3  goodness  to 
him,  in  restoring  him  to  his  reason  and  kingdom,  after  his 
dwelling  with  the  beasts. 

Gratitude  being  thus  a  natural  principle,  it  renders  ingrati- 
tude so  much  the  more  vile  and  heinous  ;  because  it  shews 
a  dreadful  prevalence  of  wickedness,  when  it  even  overbears 
and  suppresses  the  belter  principles  of  human  nature  :  As  it 
is  mentioned  as  an  evidence  of  the  high  decree  of  the  wick- 
edness of  many  of  the  heathen,  that  they  were  without  natural 
affection.  Rom.  ii.  31.  But  that  the  want  of  gratitude,  or  nat- 
ural affection,  is  evidence  of  an  high  degree  of  vice,  is  no 
argument  that  all  gratitude  and  natural  affection  has  the  na- 
ture of  virtue,  or  saving  grace. 

Seiflove,  through  the  exercise  of  mere  natural  gratitude, 
may  be  the  foundation  of  a  sort  of  love  to  God  many  ways. 


RELIGIOUS  AFFECTIONS.  177 

A  kind  of  love  may  arise  from  a  false  notion  of  God,  that  men 
have  been  educated  in,  or  have  some  way  imbibed  ;  as  though 
he  were  only  goodness  and  mercy,  and  not  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,  selflove  may  be  the  foundation  of  arr  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 
God  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  :  And  so,  having  formed  in 
their  minds  such  a  God  as  suits  them,  and  thinking  God  to  be 
such  an  one  as  themselves,  who  favors  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  af- 
fections may  be  much  moved  towards  God,  from  selflove,  by 
some  remarkable  outward  benefits  received  from  God  ;  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  favor  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,  anJ 
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  after  this,  and  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   readilv  answer,  Yes  ;  when  indeed,  if 

Vol  IV.  Y 


178  RELIGIOUS  AFFECTIONS. 

the  matter  be  strictly  examined,  this  good  opinion  of  God  was 
purchased  and  paid  for  before  ever  they  afforded  it,  in  the 
distinguishing  and  infinite  benefits  they  imagined  they  receiv- 
ed from  God  :  And  they  allow  God  to  be  lovely  in  himself, 
no  otherwise  than  that  he  has  forgiven  them,  and  accepted 
them,  and  loves  them  above  most  in  the  world,  and  has  en- 
gaged to  improve  all  his  infinite  power  and  wisdom  in  prefer- 
ing,  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  it,  that  he,  though  Lord  of 
the  universe,  is  captivated  with  love  to  them,  and  has  his  heart 
swallowed  up  in  them,  and  prizes  them  far  beyond  most  of 
their  neighbors,  and  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  \  cry 
lusts  will  make  him  seem  lovely  :  Pride  itself  will  prejudice 
them  in  favor  of  that  which  they  call  Christ  :  Selfish,  proud 
man  naturally  calls  that  lovely  that  greatly  contributes  to  his 
interest,  and  gratifies  his  ambition. 

And  as  this  sort  of  persons  begin,  so  they  go  on.  Their  af- 
fections are  raised  from  time  to  time,  primarily  on  this  foun- 
dation of  selflove  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  representa- 
tions, immediately  made  to  their  imagination.  These  things 
they  often  have  ;  which  they  take  to  be  manifestations  of 
God's  great  love  to  them,  and  evidences  of  their  high  exalta- 
tion above  others  of  mankind  ;  and  so  their  affections  are  often 
renewedly  set  agoing.  ■ 

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,  and 
their  hearts  are  first  captivated  with  this  view,  and  the  exer- 
cises of  their  love  are  wont  from  time  to  time  to  begin  here, 


RELIGIOUS  AFFECTIONS.  179 

and  to  arise  primarily  from  these  views  ;  and  then,  conse- 
quentially, they  see  God's  love,  and  great  favor  to  them.* 
The  saint's  affections  begin  with  God  ;  and  selflove  has  a 
hand  in  these  affections  consequentially,  and  secondarily  only. 
On  the  contrary,  those  false  affections  begin  with  sell,  and 
an  acknowledgment  of  an  excellency  in  God,  and  an  affect- 
edness  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  af- 
fections which  come  afterwards,  wherein  selflove  is  concern- 
ed 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  in- 
terest. 

Selflove  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  : 
As  a  natural  principle  of  selflove,  without  .any  other  princi- 
ple, may  be  sufficient  to  make  a  man  concerned  for  the  inter- 
est of  the  nation  to  which  he  belongs  :  As  for  instance,  in  the 
present  war,  selflove  may  make  natural  men  rejoice  at  the 
successes  of  our  nation,  and  sorry  for  their  disadvantages, 
they  being  concerned  as  members  of  the  body.  So  the  same 
natural  principle  may  extend  further,  and  even  to  the  world 
of  mankind,  and  might  be  affected  with  the  benefits  the  in- 
habitants of  the  earth  have,  beyond  those  of  the  inhabitants  of 
other  planets,  if  we  knew  that  such  there  were,  and  how  it 
was  with  them.  So  this  principle  may  cause  men  to  be  af- 
fected with  the  benefits  that  mankind  have  received  beyond 
the  fallen  angels.  And  hence  men,  from  this  principle,  may 
be  much  affected  with  the  wonderful  goodness  of  God  to 
mankind,  his  great  goodness  in  giving  his  Son  to  die  for  fall- 
en man,  and  the  marvellous  love  of  Christ   in  suffering  such 

*  "  There  is  a  seeing  of  Christ  afier  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  T<nVirgins%  Part  I.  p,  74, 


l«fc  RELIGIOUS  AFFECTIONS. 

great  things  for  us,  and  with  the  great  glory  they  hear  God 
has  provided  in  heaven  for  us  ;  looking  on  themselves  as  per- 
sons concerned  and  interested,  as  being  some  of  this  species 
of  creatures  so  highly  favored  :  The  same  principle  of  nat- 
ural gratitude  may  influence  men  here,  as  in  the  case  of  per- 
sonal benefits. 

But  these  things  that  I  have  said  do  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  a  natural 
gratitude.  There  is  doubtless  such  a  thing  as  a  gracious  grat- 
itude, which  does  greatly  differ  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  grate- 
ful 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  kind- 
ness. The  saint,  having  seen  the  glory  of  God,  and  his  heart 
being  overcome  by  it,  and  captivated  with  love  to  him  on 
that  account,  his  heart  hereby  becomes  tender,  and  easily  af- 
fected with  kindnesses  received.  If  a  man  has  no  love  to  an- 
other, yet  gratitude  may  be  moved  by  some  extraordinary 
kindness  ;  as  in  Saul  towards  David  :  But  this  is  not  the  same 
kind  of  thing,  as  a  man's  gratitude  to  a  dear  friend,  that  his 
heart  was  before  possessed  with  a  high  esteem  of,  and  love  to  ; 
whose  heart  by  this  means  became  tender  towards  him,  and 
more  easily  affected  with  gratitude,  and  affected  in  another 
manner.  Seiflove  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  sup- 
plication."   But  something  else  is  included  ;  and  another  love 


RELIGIOUS  AFFECTIONS.  1S1 

prepares  the  way,  and  lays  the   foundation  for  these  grateful 
affections. 

2.  In  a  gracious  gratitude  men  are  affected  with  the  attri- 
bute 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  na- 
ture. This  would  be  glorious,  whether  it  were  exercised  to- 
wards us  or  no  ;  and  the  saint  who  exercises  a  gracious  thank- 
fulness for  it,  sees  it  to  be  so,  and  delights  in  it  as  such  : 
Though  his  concern  in  it  serves  the  more  to  engage  his  mind 
and  raise  the  attention  and  affection  ;  and  selflove  here  assists 
as  an  handmaid,  being  subservient  to  higher  principles,  to 
lead  forth  the  mind  to  the  view  and  contemplation,  and  en- 
gage and  fix  the  attention,   and  heighten  the  joy  and  love 

God's  kindness  to  them  is  a  glass  that  God  sets  before  them, 
wherein  to  behold  the  beauty  of  the  attribute  of  God's  good- 
ness :  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  inter- 
est has  in  God's  goodness,  is  not  the  first  foundation  of  our 
being  affected  with  it  ;  that  was  laid  in  the  heart  before,  in 
that  stock  of  love  which  was  to  God,  for  his  excellency  in 
himself,  that  makes  the  heart  tender  and  susceptive  of  such 
impressions  from  his  goodness  to  us.  Nor  is  our  own  in- 
terest, or  the  benefits  we  have  received,  the  only,  or  the 
chief  objective  ground  of  the  present  exercises  of  the  af- 
fection, but  God's  goodness,  as  part  of  the  beauty  of  his  na- 
ture ;  although  the  manifestations  of  that  lovely  attribute,  set 
immediately  before  our  eyes,  in  the  exercises  of  it  for  us,  be 
the  special  occasion  of  the  mind's  attention  to  that  beauty,  at 
that  time,  and  serves  to  fix  the  attention,  and  heighten  the  af- 
fection. 

Some  may  perhaps  be   ready   to   object  against  the  whole 
that  has  been  said,  that  text,  1  John  iv.  19.  '  «  We  love  him. 


182  RELIGIOUS  AFFECTIONS. 

because  he  first  loved  us,"  as  though  this  implied  that  God'* 
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  1  lth  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.  j\nd  that  it  is  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.  And  in  this  respect  God's  love 
to  his  elect  is  the  first  foundation  of  their  love  to  him,  as  it 
is  the  foundation  of  their  regeneration,  and  the  whole  of  their 
redemption.  2.  The  exercises  and  discoveries  that  God  has 
made  of  his  wonderful  love  to  sinful  men,  by  Jesus  Christ,  in 
the  work  of  redemption,  is  one  of  the  chief  manifestations, 
which  God  has  made  of  the  glory  of  his  moral  perfection,  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  a  proper  occa- 
sion of  the  excitation  of  the  love  of  holy  gratitude,  agree- 
able to  what  was  before  said.  And  that  the  saints  do  in  these 
respects  love  Gcd,  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  ex- 
cellency 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  and  pleasure  :  The  first  foundation 
of  it  is  not  any  consideration  or  conception  of  their  interest  in 
divine  things  ;  but  it  primarily  consists  in  the  sweet  entertain- 
ment their  minds  have   in   the  view  or  contemplation  of  the 


RELIGIOUS  AFFECTIONS.  ]*3 

divine  and  holy  beauty  of  these  things,  as  they  are  in  them- 
selves. 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  the  happiness  which  he  supposes  he  has  attain- 
ed to,  or  shall  attain  to.  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. 
And  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  the  view  of  the  beau- 
tiful and  delightful  nature  of  divine  things,  is  the  foundation 
of  the  joy  that  they  have  afterwards,  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  with  it,  that  they  are  made  so  much  of  by  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,  is  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  ex- 
alted and  man  abased,  holiness  honored  and  promoted,  and 
sin  greatly  disgraced  and  discouraged,  and  free  and  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  re- 
joice 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  thu 
view  of  Christ's  excellency,  and  the  excellency  of  his  grace  and 
the  beauty  of  the  way  of  salvation  by  him, and  then  they  have  it 


181  RELIGIOUS  AFFECTIONS. 

secondary  joy  in  that  so  excellent  a  Saviour,  and  such  excellent 
grace  are  theirs.*  But  that  which  is  the  true  saints  superstruct- 
ure is  the  hypocrites  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,  and  the  great  things 
Christ  has  purchased  and  promised  to  the  saints,  and  hear 
these  thing  livelily  and  eloquently  set  forth  ;  they  may  hear 
with  a  great  deal  of  pleasure,  and  be  lifted  up  with  what  they 
hear  ;  hut  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,  so  vastly  distinguishing  some  from  others; 
for  selflove,  and  even  pride  itself  makes  them  affect  great  dis- 
tinction from  others.  No  wonder,  in  this  confident  opinion 
of  their  own  good  estate,  that  they  feel  well  under  such  doc- 
trine,  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  because  the  joy  of  hypocrites  is  in  themselves,  hence 
it  comes  to  pass  that  in  their  rejoicings  and  elevations,  they  are 
wont  to  keep  their  eye  upon  themselves  :  Having  received 
what  they  call  spiritual  discoveries  or  experiences,  their, 
minds  arc  taken  up  about  them,  admiring  their  own  experi- 
ences ;  and  what  they  are  principally  taken  and  elevated  with, 
is  not  the  glory  of  God,  or  beauty  of  Christ,  but  the  beauty  of 
their  experiences.  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  thev 
put  their  experiences  in    the   place  of  Christ,  and  his  beauty 

*  Dr.  Owen,  on  the  Spirit,  p.  199,  speaking  of  a  common  work  of  the 
Spirit,  says,  "  The  eiFects  of  this  woik  on  the  mind,  which  is  the  first  sub- 
ject affected  with  it,  proceeds  not  so  far  as  to  give  delight,  complacency  and 
satisfaction,  in  the  lovely  spiritual  nature  and  excellency  of  the  things  reveal- 
ed 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  rc:ts  in 
them. 


RELIGIOUS  AFFECTIONS.  185 

and  fulness  ;  and  instead  of  rejoicing  in  Christ  Jesus,  they  re- 
joice in  their  admirable  experiences  ;  instead  of  feeding  and 
feasting  their  souls  in  the  view  of  what  is  without  them,  viz. 
the  innate,  sweet  refreshing  amiableness  of  the  things  exhib- 
ited in  the  gospel,  their  eyes  are  off  from  these  things,  or  at 
least  they  view  them  only  as  it  were  sideways  ;  but  the  ob- 
ject that  fixes  their  contemplation,  is  their  experience  ;  and 
they  are  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,  which  is  the 
the  true  notion  of  living  upon  experiences  and  frames,  and 
not  a  using  experiences  as  the  signs  on  which  they  rely  for 
evidence  of  their  good  estate,  which  some  call  living  on  ex- 
periences ;  though  it  be  very  observable,  that  some  of  them 
who  do  so  are  most  notorious  for  living  upon  experiences,  ac- 
cording to  the  true  notion  of  it. 

The  affections  of  hypocrites  are  very  often  after  this  man- 
ner ;  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,  and  high  privileges  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  af- 
fections. And  when  their  affections  are  raised,  then  they 
view  those  high  affections,  and  call  them  great  and  wonder- 
ful experiences  ;  and  they  have  a  notion  that  God  is  greatly 
pleased  with  those  affections  ;  and  this  affects  them  more  ; 
and  so  they  are  affected  with  their  affections.  And  thus  their 
affections  rise  higher  and  higher,  until  they  sometimes  are 
perfectly  swallowed  up  :  And  self  conceit,  and  a  fierce  zeal 
rises  withal  ;  and  all  is  built  like  a  castle  in  the  air,  on  no  oth- 
er foundation  but  imagination)  selflove,  and  pride. 

And  as  the  thoughts  of  this  sort  of  persons  are,  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  theii? 
attainments  ;  so  they  are  great  talkers  about  themselves.... 
The  true  saint,  when  under  great  spiritual   affections,  from 

Vol.  IV.  Z 


186  RELIGIOUS  AFFECTIONS. 

the  fulness  of  his  heart,  is  ready  to  be  speaking  much  of  Gocl. 
and  his  glorious  perfections  and  works,  and  of  the  beauty1  and 
amiableness  of  Christ,  and  the  glorious  things  of  the  gospel  : 
But  hypocrites,  in  their  high  affections,  talk  more  of  the  dis- 
covery, than  they  do  of  the  thing  discovered  ;  they  are  full 
of  talk  about  the  great  things  they  have  met  with,  the  wonder- 
ful discoveries  they  have  had,  how  sure  they  are  of  the  love 
of  God  to  them,  how  safe  their  condition  is,  and  how  they 
know  they  shall  go  to  heaven,  Sec. 

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,  tc 
stand  at  that  time  to  view  himself,  and  his  own  attainments  : 
It  would  be  a  diversion  and  loss  which  he  could  not  bear,  to 
take  his  eye  off  from  the  ravishing  object  of  his  contempla- 
tion, to  survey  his  own  experience,  and  to  spend  time  in  think- 
ing with  himself,  what  an  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  lime  chiefly  arise  from  the 
consideration  of  the  safety  of  his  state,  or  any  thing  he  has  in 
view  of  his  own  qualifications,  experiences,  or  circumstan- 
ces ;  but  from  the  divine  and  supreme  beauty  of  what  is  the 
object  of  his  direct  view,  without  himself;  which  sweetly  en- 
tertains, and  strongly  holds  his  mind. 

As  the  love  and  joy  of  hypocrites  are, all  from  the  source 
of  selfiove  ;  so  it  is  with  their  other  affections,  their  sorrow 
for  sin,  their  humiliation  and  submission,  their  religious  de- 
sires and  zeal  :  Every  thing  is,  as  it  were,  paid  for  before- 
hand, in  God's  highly  gratifying  their  selfiove,  and  their  lusts, 
by  making  so  much  of  them,  and  exalting  them  so  highly, 
as  things  are  in  their  imagination.  It  is  easy  for  nature,  as 
corrupt  as  it  is,  under  a  notion  of  being  already  some  of  the 
highest  favorites  of  heaven,  and  having  a  God  who  does  so 
protect  them  and  favor  them  in  their  sins,  to  love  this  imag- 
inary God  that  suits  them  so  well,  and  to  extol  him,  and  sub- 
mit to  him,  and  to  be  fierce  and  zealous  for  him.  The  high 
affections  of  many  are  all  built  on  the  supposition  of  their  be- 
ing eminent  saints.     If  that  opinion  which  they  have  of  them- 


RELIGIOUS  AFFECTIONS.  187 

selves  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  knock 
their  affections  on  the  head  ;  because  their  affections  are 
built  upon  self,  therefore  self  knowledge  would  destroy  them. 
But  as  to  truly  gracious  affections,  they  are  built  elsewhere  ; 
they  have  their  foundation  out  of  self  in  God  and  Jesus  Christ; 
and  therefore  a  discovery  of  themselves,  of  their  own  deform- 
ity, and  the  meanness  of  their  experiences,  though  it  will  pu- 
rify their  affections,  yet  it  will  not  destroy  thysm,  but  in  some 
respects  sweeten  and  heighten  them. 

III.  Those  affections  that  are  truly  holy,  are  primarily 
founded  on  the  loveliness  of  the  moral  excellency  of  divine 
things.  Or  (to  express  it  otherwise)  a  love  to  divine  things 
for  the  beauty  and  sweetness  of  their  moral  excellency,  is  the 
first  beginning  and  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. 

And  it  may  be  observed,  that  the  word  moral  is  not  to  be 
understood  here,  according  to  the  common  and  vulgar  accep- 
tation of  the  word,  when  men  speak  of  morality,  and  a  moral 
behavior  ;  meaning  an  outward  conformity  to  the  duties  of 
the  moral  law,  and  especially  the  duties  of  the  second  table  ; 
or  intending  no  more  at  farthest,  than  such  seeming  virtues, 
as  proceed  from  natural  principles,  in  opposition  to  those  vir- 
tues that  are  more  inward,  spiritual,  and  divine  ;  as  the  hon- 
esty, justice,  generosity,  good  nature,  and  public  spirit  of  ma- 
ny of  the  heathen  are  called  moral  virtues,  in  distinction  from 
the  holy  faith,  love,  humility, and  heavenly  mindedness  of  true 
Christians  :  I  say,  the  word  mora/ is  not  to  be  understood  thus 
in  this  place. 

But  in  order  to  a  right  understanding  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  i* 


188  RELIGIOUS  AFFECTIONS. 

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  *  he  evil  of  suffer- 
ing is  called  natural  evil,  such  as  pain  and  torment,  disgrace, 
and  rhe  like  :  These  things  are  contrary  to  mere  nature, 
contrary  to  the  nature  of  both  bad  ami  good,  hateful  to  wick- 
ed men  and  devils,  as  well  as  good  men  and  angels.  So 
likewise  natural  defects  are  called  natural  evils,  as  if  a  child 
be  monstrous,  cr  a  natural  fool  ;  these  are  natural  evils,  but 
arc  not  moral  evils,  because  they  have  not  properly  the  nature 
of  the  evil  of  sin.  On  the  other  hand,  as  by  moral  evil,  di- 
vines mean  the  evil  of  sin,  or  that  which  is  contrary  to  what 
;  so  by  moral  good,  they  mean  that  which  is  contra- 
ry to  sin,  or  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,  or  so  as  is  most  fit,  and  suitable,  and 
lovely.  By  natural  good,  they  mean  that  good  that  is  en- 
tirely 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  rela- 
tion to  any  rule  or  measure  of  right  and  wrong. 

Thus  pleasure  is  a  natural  good  ;  so  is  honor,  so  is  strength  ; 

so  is   speculative    knowledge,    human  learning,  and  policy 

Thus  there  is  a  distinction  to  be  made  between  the  natural 
good  that  men  are  possessed  of,  and  their  moral  good  ;  and 
also  between  the  natural  and  moral  good  of  the  angels  in  heaven  : 
The  great  capacity  of  their  understandings,  and  their  great 
strength,  and  the  honorable  circumstances  they  are  in  as  the 
great  ministers  of  God's  kingdom,  whence  they  are  called 
thrones,  dominions,  principalities,  and  powers,  is  the  natural 
good  which  they  arc  possessed  of  ;  but  their  perfect  and  glo- 
rious holiness  and  goodness,  their  pure  and  flaming  love  to 
God,  and  to  the  saints  and  to  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  vdiercby  the  heart  and  will  of  God  are  good,  right  and  in- 


RELIGIOUS  AFFECTIONS.  139 

finitely  becoming,  and  lovely  ;  such  as  his  righteousness, 
truth,  faithfulness,  and  goodness  ;  or,  in  one  word,  his  holi- 
ness. By  God's  natural  attributes  or  perfections,  they  mean 
those  attributes,  wherein,  according  to  our  way  of  conceiving 
of  God,  consists,  not  the  holiness  or  moral  goodness  of  God, 
but  his  greatness  ;  such  as  his  power,  his  knowledge,  where- 
by he  knows  all  things,  and  his  being  eternal,  from  everlasting 
to  everlasting,  his  omnipresence,  and  his  awful  and  terrible 
majesty. 

The  moral  excellency  of  an  intelligent  voluntary  being  is 
more  immediately  seated  in  the  heart  or  will  of  moral  agents. 
That  intelligent  being,  whose  will  is  truly  right  and  lovely,  is 
morally  good  or  excellent. 

This  moral  excellency  of  an  intelligent  being,  when  it  is 
true  and  real,  and  not  only  external,  or  merely  seeming  and 
counterfeit,  is  holiness.  Therefore  holiness  comprehends  all 
thejyie  moral  excellency  of  intelligent  beings  :  There  is  no 
er  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,  and  bowels  of  mercies, 
his  gracious  meekness  and  gentleness,  and  all  other  true 
Christian  virtues  that  he  has,  belong  to  his  holiness.  So  the 
holiness  of  God  in  the  more  extensive  sense  of  the  word,  and 
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,  or  his  purity  and  beauty  as  a 
moral  agent,  comprehending  all  his  moral  perfections,  his 
righteousness,  faithfulness,  and  goodness.  As  in  holy  men, 
their  charity,  Christian  kindness  and  mercy,  belong  to  their 
holiness  ;  so  the  kindness  and  mercy  of  God  belong  to  his  ho- 
liness. Holiness  in  man  is  but  the  image  of  God's  holiness  : 
There  are  not  mere  virtues  belonging  to  the  image  than  are. 
in  the  original :  Derived  holiness  has  not  more  in  it  than  is 
in  that  underived  holiness  which  is  its  fountain  :  There  is  no 
more  than  gi'ace  for  grace,  or  grace  in  the  image,  answerable 
to  grace  in  the  original. 

As  there  are  two  kinds  of  attributes  in  God,  according  to 
our  way  of  conceiving  of  him,   his  moral  attributes,  which 


190  RELIGIOUS  AFFECTIONS. 

are  summed  up  in  his  holiness,  and  his  natural  attributes  of 
strength,  knowledge,  Sec.  that  constitute  the  greatness  of  God  ; 
so  there  is  a  twofold  image  of  God  in  man,  his  moral  or  spir» 
itual  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  attribute. 

From  what  has  been  said,  it  may  easily  be  understood  what 
3  intend,  when  I  say  that  a  love  to  divine  things  for  the  beauty 
of  their  moral  excellency,  is  the  beginning  and  spring  of  all 
holy  affections.  It  has  been  already  shewn,  under  the  former 
head,  that  the  first  objective  ground  of  all  holy  affections  is 
the  supreme  excellency  of  divine  things  as  they  are  in  them- 
selves, or  in  their  own  nature  :  I  now  proceed  further,  and 
say  more  particularly,  that  that  kind  of  excellency  of  the  na- 
ture of  divine  things,  which  is  the  first  objective  ground  of  all 
holy  affections,  is  their  moral  excellency,  or  their  holiness. 
Holy  persons,  in  the  exercise  of  holy  affections,  do  love  di- 
vine things  primarily  for  their  holiness  :  They  love  God,  in 
the  first  place,  for  the  beauty  of  his  holiness  or  moral  perfec- 
tion, as  being  supremely  amiable  in  itself.  Not  that  the 
saints,  in  the  exercise  of  gracious  affections,  do  love  God  only 
for  his  holiness  ;  all  his  attributes  are  amiable  and  glorious  in 
their  eyes  ;  they  delight  in  every  divine  perfection  ;  the  con- 
templation of  the  infinite  greatness,  power,  and  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  be- 
gins ;  all  other  holy  love  to  divine  things  flows  from  hence  ; 
This  is  the  most  essential  and  distinguishing  thing  that  be- 
longs to  a  holy  love  to  God,  with  regard  to  the  foundation  of 
it.  A  love  to  God  for  the  beauty  of  his  moral  attributes,  leads 
to,  and  necessarily  causes  a  delight  in  God  for  all  his  attri- 
butes ;  for  his  moral  attributes  cannot  be  without  his  natural 
attributes  :  For  infinite  holiness  supposes  infinite  wisdom,  and 
an  infinite  capacity  and  greatness  ;  and  all  the  attributes  of 
God  do  as  it  were  imply  one  another. 


RELIGIOUS  AFFECTIONS.  19! 

The  true  beauty  and  loveliness  of  all  intelligent  beings  does 
primarily  and  most  essentially  consist  in  their  moral  excel- 
lency or  holiness.  Herein  consists  the  loveliness  of  the  an- 
gels, without  which,  with  all  their  natural  perfections,  their 
strength,  and  their  knowledge,  they  would  have  no  more  love- 
liness than  devils.  It  is  a  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  excel- 
lency is  the  excellency  of  natural  excellencies.  Natural  qual- 
ifications are  either  excellent  or  otherwise,  according  as  they 
are  joined  with  moral  excellency  or  not.  Strength  and  knowl- 
edge 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  nat- 
ural perfections  of  theirs  are  sanctified  by  their  moral  perfec- 
tion. But  though  the  devils  are  very  strong,  and  of  great  nat- 
ural understanding,  they  be  not  the  more  lovely  :  They  are 
more  terrible  indeed,  but  not  the  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  holi- 
ness, Psal.  xxix.  2,  Psal.  xcvi.  9,  and  ex.  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 
subtilty  and  craftiness.  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  immu- 
tability, and  not  an  inflexible  obstinacy  in  wickedness. 

And  therefore  it  must  needs  be,  that  a  sight  of  God's  loveli- 
ness 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 
of  God)  it  derives  its  loveliness  from  this  ;  and  therefore  it  is 


192  RELIGIOUS  AFFECTIONS. 

impossible  that  other  attributes  should  appear  lovely,  in  then- 
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  arise  from  the  loveliness  of  his  holiness  ;  then 
the  true  love  of  all  his  perfections  arises  from  the  love  of  his 

.  They  that  do  not  see  the  glory  of  God's  holiness, 
cannot  see  any  thing  of  the  true  glory  of  his  mercy  and  grace  : 
Thev  see  nothing  of  the  glory  of  those  attributes,  as  any  ex- 
cellency 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  arc  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  ;  ov 
as  they  are  a  part  of  his  moral  perfection. 

As  the  beauty  of  the  divine  nature  does  primarily  consist 
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,  Mat.  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  a  religion.  Herein  consists  the  excellency 
of  the  word  of  God,  that  it  is  so  holy,  Psal.  cxix.  140.  "  Thy 
word  is  very  pure,  therefore  thy  servant  loveth  it,  vcr.  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  cor.;  ■  righteous,  and  very  foithml.     And 

172.    JSiy  tongue  shall  speak  of  thy  word  ;  for  all  thy  com- 

ents  are  ri  .     And  Psal.  xix.  7.... 10.     The 

r,  converting  the  soul  ;  the  testimo- 
ny of  the  Lord  is  sure,,  making  wise  the  simple.  The  slat- 
\  joicing  the  heart  :  The  com- 
mand n  '  •  iofd  is  pure,  enlightening  the  eyes.  The 
fear  of  the  Lo  ,  enduring  forever :  Tl 
of  the  Lord  ard  true'i  and  righteous  altogether:  More  lo  be 


RELIGIOUS  AFFECTIONS.  193 

•desired  are  they  than  gold,  yea,  than  much  fine  gold  ;  sweet- 
er also  than  honey,  and  the  honey  comb."  Herein  does  priw 
marily  consist  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,  and  he 
'that  is  true,  Rev.  iii.  7.  All  the  spiritual  beauty  of  his  hu- 
man nature,  consisting  in  his  meekness,  lowliness,  patience, 
heavenliness,  love  to  God,  love  to  men,  condescension  to  the 
mean  and  vile,  and  compassion  to  the  miserable,  Sec.  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,  does  also  primarily  consist  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  ac- 
cording to  godliness.  And  herein  does  consist  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  heav- 
en, that  it  is  the  holy  city,  the  holy  Jerusalem,  the  habita- 
tion of  God's  holiness,  and  so  of  his  glory,  Isa.  Ixiii.  15.  All 
the  beauties  of  the  new  Jerusalem,  as  it  is  described  in  the 
two  last  chapters  of  Revelation,  are  but  various  representa- 
tions 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  ex- 
cellency, that  the  saints  do  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.* 

*  "  To  the  right  closing  with  Christ's  person,  this  is  also  requ'ued,  to  taste 
the  bitterness  of  sin,   as  the  greatest  evil  ;    Else  a  man  will   never  close  witW 

Vol.  IV.  2  A 


194  RELIGIOUS  AFFECTIONS. 

Under  the  bead  of  the  first  distinguishing  characteristic  of 
gracious  affection,  I  observed,  that  there  is  given  to  those  that 
are  regenerated,  a  new  supernatural  sense,  that  is  as  it  were 
a  certain  divine  spiritual  taste,  Avhich  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  that 
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  tiiem  by  natural 
men,  as  the  sweet  taste  of  honey  is  diverse  from  the  ideas  men 
get  of  honey  by  looking  on  it  or  feeling  it :  Now  this  that 
I  have  been  speaking,  viz.  the  beauty  of  holiness  is  that  thing 
in  spiritual  and  divine  things,  which  is  perceived  by  this  spir- 
itual sense,  that  is  so  diverse  from  all  that  natural  men  per- 
ceive in  them  ;  this  kind  of  beauty  is  the  quality  that  is  the 
immediate  object  of  this  spiritual  sense  ;  this  is  the  sweet- 
ness that  is  the  proper  object  of  this  spiritual  taste.  The 
scripture  often  represents  the  beauty  and  sweetness  of  holi- 
ness as  the  grand  object  of  a  spiritual  taste  and  spiritual  appe- 
tite. This  Avas  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  much  of  set  purpose  and  so  fully  and  largely  insisted 
on  and  delineated,  as  the  119th  Psalm  ;  the  Psalmist  declares 
his  design  in  the  first  verses  of  the  Psalm,  and  he  keeps  his 
eye  on  this  design  all  along,  and  pursues  it  to  the  end  :  But 
in  this  Psalm  the  excellency  of  holiness  is  represented  as  the 

Christ,  for  his  holiness  in  him,  and  from  him,  as  the  greatest  good.  For  we 
told  you,  thai  that  is  the  right  closing  with  Christ  for  hi  .self,  when  it  is  for 
feis  holiness.  For  ask.  a  whorish  heart,  what  beauty  he  sees  in  the  person  of 
Chritt ;  he  will,  after  he  has  looked  over  his  kingdom,  his  righteousness,  and 
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  m  him  to  make  hiin  holy 
too  As  in  marriage,  it  is  the  personal  beauty  draws  the  heart.  And  henco 
1  have  thought  it  reason,  that  he  that  loves  the  brethren  for  a  little  grace,  wilt 
love  Christ  much  more."    Shtpard's  Parable,  Part  I.  p.  84. 


RELIGIOUS  AFFECTIONS.  195 

Immediate  object  of  a  spiritual  taste,  relish,  appetite,  and  de- 
light of  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  food  and  enter- 
tainment, and  as  the  great  object  of  the  love,  the  appetite,  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  honey 
.comb  ;  and  that  upon  account  of  their  holiness,  as  I  observed 
before.  The  same  Psalmist  declares,  that  this  is  the  sweet- 
ness that  a  spiritual  taste  relishes  in  God's  law,  Psal.  xix.  7, 
8,  9,  10.  «  The  law  of  the  Lord  is  perfect :  The  command- 
ment of  the  Lord  is  pure  ;  the  fear  of  the  Lord  is  clean  ;  the 
statutes  of  the  Lord  are  right,  rejoicing  the  heart  ;....the  judg- 
ments 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  con- 
sists especially  in  this,  that  it  is  the  love  of  that  which  is 
holy,  as  holy,  or  for  its  holiness  ;  so  that  it  is  the  holiness  of 
the  object,  which  is  the  quality  whereon  it  fixes  and  termi- 
nates. An  holy  nature  must  needs  love  that  in  holy  things 
chiefly,  which  is  most  agreeable  to  itself ;  but  surely  that  in 
divine  things,  which  above  all  others  is  agreeable  to  a  holy  na- 
ture, is  holiness,  because  holiness  must  be  above  all  other 
things  agreeable  to  holiness  ;  for  nothing  can  be  more  agree- 
able to  any  nature  than  itself  ;  holy  nature  must  be  above  all 
things  agreeable  to  holy  nature  :  And  so  the  holy  nature  of 
God  and  Christ,  and  the  Avoid  of  God,  and  other  divine  things, 
must  be  above  all  other  things  agreeable  to  the  holy  nature 
that  is  in  the  saints. 

And  again,  an  holy  nature  doubtless  loves  holy  things,  es- 
pecially on  the  account  of  that  for  which  sinful  nature  has  en- 
mity 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  at  enmity  against  God,  and  against 
the  law  of  God,  and  the  people  of  God.  Now  it  is  just  argu- 
ing from  contraries  ;  from  contrary  causes  to  contrary  ef~ 


196  RELIGIOUS  AFFECTIONS. 

fects  ;  from  opposite  natures  to  opposite  tendencies.  Wa 
know  that  Holiness  is  of  a  directly  contrary  nature  to  wicked- 
ness ;  as  therefore  it  is  the  nature  of  wickedness  chiefly  to 
oppose  and  hate  holiness  ;  so  it  must  be  the  nature  of  holi- 
ness chiefly  to  tend  to,  and  delight  in  holiness. 

The  holy  nature  in  the  saints  and  angels  in  heaven  (where 
the  true  tendency  of  it  best  appears)  is  principally  engaged  by 
the  holiness  of  civine  things.  This  is  the  divine  beauty  which 
chiefly  engages  the  attention,  admiration,  and  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.  And  Rev.  iv.  8.  They  rest 
not  day  and  night,  saying,  Holy,  Holy,  Holy,  Lord  God  Al- 
mighty, 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,  and  admiring  and  extolling  all 
God's  attributes,  either  as  deriving  loveliness,  from  his  holi- 
ness, 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  terrihle  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,  ver.  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  hid  :  For  the  Lord 
our  God  is  holy."  So  when  they  praise  God  for  his  mercy 
and  faithfulness,  Psal.  xcvii.  1 1,  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  besides  thee  ;  neither  is  there  any  rock 
^ike  our  God." 


RELIGIOUS  AFFECTIONS.  197 

By  this  therefore  all  may  try  their  affections,  and  particu- 
Jarly  their  love  and   joy.     Various  kinds  of  creatures   shew 
the  difference  of  their   natures,   very  much  in  the  different 
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  that  divine  good,  or  not  to  see  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,  most  noble   and  divine  sense  given   them,  by 
which  they  perceive  it  ;  and  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,  that  is  to 
be  found  in  heaven  or   earth  ;  that  which  above  all  others  at- 
tracts and  engages   his  soul  ;  and  that  wherein,   above  all 
things,  he  places   his  happiness,   and  which  he  lots  upon  for 
solace  and  entertainment  to  his  mind,  in  this  world,  and  full 
satisfaction   and   blessedness   in   another.     By  this,  you  may 
examine  your   love   to    God,  and  to  Jesus  Christ,  and  to  the 
word  of  God,  and  your  joy  in  them,  and  also  your  love  to  the 
people  of  God,  and  your  desires  after  heaven  ;  whether  they 
be  from  a  supreme  delight  in  this  sort  of  beauty,  without  be- 
ing primarily   moved   from  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,  by  what  has  been  said  you  may  try  your  dis- 
coveries of  the  glory  of  God's  grace  and  love,  and  your  affec- 
tions arising  from  them.  The  grace  of  God  may  appear 
lovelv  two  ways  ;  either  as  bonum  utile,  a  profitable  good  to 
me,  that  which  greatly  serves  my  interest,  and  so  suits  my 
selflove  ;  or  as  bonum  formomm,  a  beautiful  good  in  itself,  and 
part  of  the  moral  and  spiritual  excellency  of  the  divine  na- 
ture. In  this  latter  respect  it  is  that  the  true  saints  have 
their  hearts  affected,  and  love  captivated  by  the  free  grace  of 
God  in  the  first  place. 


M«  RELIGIOUS  AFFECTIONS. 

From  the  things  that  have  been  said,  it  appears,  that  If 
persons  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,  or  implies  a  sense 
of  the  beauty  of  his  moral  perfections,  it  is  no  certain  sign  of 
grace  ;  as  particularly  men's  having  a  great  sense  of  the  aw- 
ful greatness  and  terrible  majesty  of  God  ;  for  this  is  only- 
God's  natural  perfection,  and  what  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  sweet- 
ness. 

It  has  been  shown  already,  in  what  was  said  upon  the  first 
distinguishing  mark  of  gracious  affections,  that  that  which  is 
spiritual,  is  entirely  different  in  its  nature,  from  all  that  it 
Is  possible  any  graceless  person  should  be  the  subject  of,  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  Gad,  consisting  in 
a  sense  of  the  amiableness  of  his  moral  perfections;  they 
are  perfectly  destitute  of  any  sense  or  relish  of  that  kind  of 
beauty,  yet  they  have  a  very  great  knowledge  of  the  natural 
glory  of  God  (if  I  may  so  speak)  or  his  awful  greatness  and 
•majesty  ;  this  they  behold,  and  are  affected  with  the  appre-? 
hensionsof,  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  to  a  great  degree  indeed, 
angels  and  devils,  saints  and  sinners  :  Christ  will  manifest 
his  infinite  greatness,  and  awful  majesty,  to  every  one,  in  a 
most  open,  clear,  and  convincing  manner,  and  in  a  light  that 
none  can  resist,  "  when  he  shall  come  in  the  glory  of  his 
Father,  and  every  eye  shall  see  him  ;"  when  they  shall  cry 
to  |he  mountains  ta  fall  upon  them,  to  hide  them  from  the 
face  of  him  that  sils  upon  the  throne,  they  are  represented  as 
seeing  the  glory  of  God's  majesty,  Isa.  ii.  10,  19,  21.  God 
will  make  all  his  enemies  to  behold  this,  and  to  live  in  a  most 
plearand  affecting  view  of  it,  in  hell,  to  all  eternity.     Gc4 


KELXGIOUS  AFFECTIONS.  iM 

Hatli  often  declared  his  immutable  purpose  to  make  all  lug 
enemies  to  know  him  in  this  respect,  in  so  often  annexing 
these  words  to  the  threatening  he  denounces  against  them. 
f  And  they  shall  know  that  I  am  the  Lord  ;"  yea,  he  hath 
.sworn  that  all  men  shall  see  his  glory  in  this  respect,  Numb, 
xiv.  31.  «  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,  Exod.  ix. 
16.  and  chap.  xiv.  18,  and  xv.  16.  Psal.  Ixvi.  3,  and  xlvi.  1Q, 
and  other  places  innumerable.  This  was  a  manifestation 
•which  God  made  of  himself  in  the  sight  of  that  wicked  con- 
gregation 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  ap- 
pertains to  the  glory  of  God,  but  only  the  beauty  of  his  mor- 
al perfection,  they  will  see  his  infinite  greatness  and  majesty, 
his  infinite  power,  and  will  be  fully  convinced  of  his  omnisci- 
ence, and  his  eternity  and  immutability  ;  and  they  will  see 
and  know  every  thing  appertaining  to  his  moral  attributes 
themselves,  but  only  the  beauty  and  amiableness  of  them  ; 
they  will  see  and  know  that  he  is  perfectly  just,  and  right-' 
eous,  and  true,  and  that  he  is  a  holy  God,  of  purer  eyes  than 
to  behold  evil,  v.  ho  cr.nnot  look  on  iniquity  ;  and  they  will  see 
the  wonderful  manifestations  of  his  infinite  goodness  and  free 
grace  to  the  saints  ;  and  there  is  nothing  will  be  hid  front 
their  eyes,  but  only  the  beauty  of  these  moral  attributes,  and 
that  beauty  of  the  other  attributes,  which  arises  from  it.  And 
so  natural  men  in  this  world  are  capable  of  having  a  very  af- 
fecting sense  of  every  thing  else  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,  and  mighty  and  irresisti- 
ble power,  and  of  his  sovereignty,  and  that  he,  and  all  the  in- 
habitants of  the  earth  were  nothing  before  him  ;  and  also  had 
a  great  conviction  in  his  conscience  of  his  justice,  and  an  af- 
fecting sense  of  his  great  goodness,  Dan.  iv.  1,2,3,34,35, 
37.     And  the  sense  that   Darius  had  of  God's  perfections, 


800  RELIGIOUS  AFFECTIONS. 

seems  lo  be  very  much  like  his,  Dan.  vi.  25,  kc.  But  tug 
saints  and  angels  do  behold  the  glory  of  God  consisting  in  the 
beauty  of  his  holiness  ;  and  it  is  this  sight  only  that  will  melt 
and  humble  the  hearts  of  men,  and  wean  them  from  the 
■world,  and  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  mor- 
al beauty  of  God  be  hid,  the  enmity  of  the  heart  will  remain 
in  its  full  strength,  no  love  will  be  enkindled,  all  will  not  be 
effectual  to  gain  the  will,  but  that  will  remain  inflexible  ; 
whereas  the  first  glimpse  of  the  moral  and  spiritual  glory  of 
God  shining  into  the  heart,  produces  all  these  effects  as  it 
were  with  omnipotent  power,  which  nothing  can  withstand. 

The  sense  that  natural  men  may  have  of  the  awful  great- 
ness of  God  may  affect  them  various  ways  ;  it  may  not  only 
terrify  them,  but  it  may  elevate  them,  and  raise  their  joy 
and  praise,  as  their  circumstances  may  be.  This  will  be 
the  natural  effectof  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  prin- 
ciples, affect  the  heart  with  gratitude  and  praise  to  God  ;  but 
if  a  person,  at  the  same  time  that  he  receives  remarkable  kind- 
ness from  God,  has  a  sense  of  his  infinite  greatness,  and  that 
he  is  but  nothing  in  comparison  of  him,  surely  this  will  nat- 
urally 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,  under  the  receipt  of  that  extra- 
ordinary favor  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  ;  and  much 
more  if  a  natural  man,  at  the  same  time  that  he  is  greatly  af- 
fected with  God's  infinite  greatness  and  majesty,  entertains  a 
strong  conceit  that  this  great  God  hab  made  him  his  child  and 
special  favorite,  and  promised  him  eternal  glory  in  his  highest 


RELIGIOUS  AFFECTIONS.  201 

love,  will  this  have  a  tendency,  according  to  the  course  of  na- 
ture, to  raise  his  joy  and  praise  to  a  great  height. 

Therefore,  it  is  beyond  doubt  that  too  much  weight  has  been 
laid,  by  many  persons  of  late,  on  discoveries  of  God's 
greatness,  awful  majesty,  and  natural  perfection,  operating 
after  this  manner,  without  any  real  view  of  the  holy  majesty 
of  Cod.  And  experience  does  abundantly  witness  to  what 
reason  and  scripture  declare  as  to  this  matter  ;  there  having 
been  very  many  persons,  who  have  seemed  to  be  overpower- 
ed with  the  greatness  and  majesty  of  God,  and  consequently 
elevated  in  the  manner  that  has'been  spoken  of,  who  have  been 
very  far  from  having  appearances  of  a  Christian  spirit  and 
temper,  in  any  manner  of  proportion,  or  fruits  in  practice  in 
fcny  wise  agreeable  ;  but  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  exceeding  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  sup- 
poses it,  as  the  greater  supposes  the  less.  And  though  nat- 
ural men  may  have  a  sense  of  the  natural  perfections  of  God  ; 
yet  undoubtedly  this  is  more  frequent  and  common  with  the 
saints  than  with  natural  men  ;  and  grace  tends  to  enable  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. 

IV.  Gracious  affections  do  arise  from  the  mind's  being 
enlightened,  richly  and  spiritually  to  understand  or  apprehend 
divine  things. 

Holy  affections  are  not  heat  without  light ;  but  evermore 
arise  from  the  information  of  the  understanding,  some  spirit- 
ual 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  glori- 
ous things  exhibited  in  the  gospel  ;  he  has  some  clearer  and 
better  view  than  he  had  before,  when  he  was  not  affected  : 
Vol  IV.  9  B 


202  RELIGIOUS  AFFECTIONS. 

Either  he  receives  some  understanding  of  divine  things 
that  is  new  to  him  ;  or  has  his  former  knowledge  renewed 
after  the  view  was  decayed,  1  John  iv.  7.  «  Every  one  that 
Ioveth,  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.  Psalm,  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."  Knowl- 
edge is  the  key  that  first  opens  the  hard  heart,  and  enlarges 
the  affections,  and  so  opens  the  way  for  men  into  the  king* 
dom  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.  And  when  it  is  thus,  it  is  a  sure 
evidence  that  these  affections  are  not  spiritual,  let  them  be 
ever  so  high.*  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  of. 
But  in  many  persons  those  apprehensions  or  conceptions  that 
they  have,  wherewith  they  are  affected,  have  nothing  of  the 
nature  of  knowledge  or  instruction  in  them.  As  for  instance, 
when  a  person  is  affected  with  a  lively  idea,  suddenly  excited 
in  his  mind,  of  some  shape  or  very  beautiful  pleasant  form 
of  countenance,  or  some  shining  light,  or  other  glorious  out- 
ward appearance  :  Here  is  something  apprehended  or  con- 
ceived by  the  mind  ;  but  there  is  nothing  of  the  nature  of  in- 
struction in  it  ;  persons  become  never   the   wiser  by  such 

*  "  Many  that  have  had  mighty  strong  affections  at  first  conversion,  after- 
wards 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  profane- 
ness,  yet  to  the  discerning  eye  of  living  Christians,  by  a  formal,  barren,  un- 
savory, unfruitful  heart  and  course  ;  because  they  never  had  light  to  con- 
viction enough  as  yet. 


RELIGIOUS  AFFECTIONS.  20S 

things,  or  more  knowing  about  God,  or  a  Mediator  between 
God  and  man,  or  the  way  of  salvation  by  Christ,  or  any  thing 
contained  in  any  of  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,  or  any  of 
his  ways  or  works.  Truly  spiritual  and  gracious  affections 
are  not  raised  after  this  manner  ;  these  arise  from  the  en- 
lightening of  the  understanding  to  understand  the  things 
that  are  taught  of  God  and  Christ,  in  a  new  manner,  the 
coming  to  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  opened  to 
him  in  a  new  manner,  that  appertain  to  the  way  of  salvation 
by  Christ,  whereby  he  now  sees  how  it  is,  and  understand* 
those  divine  and  spiritual  doctrines  which  once  were  foolish- 
ness to  him.  Such  enlightenings  of  the  understanding  as 
these,  are  things  entirely  different  in  their  nature  from  strong 
ideas  of  shapes  and  colors,  and  outward  brightness  and  glo- 
ry, or  sounds  and  voices.  That  all  gracious  affections  do 
arise  from  some  instruction  or  enlightening  of  the  under- 
standing, is  therefore  a  further  proof,  that  affections  which 
arise  from  such  impression  on  the  imagination,  are  not  gra- 
cious affections,  besides  the  things  observed  before,  which 
make  this  evident. 

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  those  texts,  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  under- 
standings, 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  that  is  sup- 
posed to  be  taught  by  it,   which  really  is  not  contained  in  ii, 


204  RELIGIOUS  AFFECTIONS. 

nor  in  an  other  scripture  ;  because  such  supposed  instruction 
is  not  real  instruction,  but  a  mistake  and  misapprehension  oi 
the  mind.  As  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,  or  that  their  sins 
are  forgiven,  that  God  is  their  Father,  and  the  like,  this  is  a 
mistake  or  misapprehension  ;  for  the  scripture  no  where  re- 
veals the  individual  persons  who  are  beloved,  expressly  ;  but 
pnly  by  consequence,  by  revealing  the  qualifications  of  per- 
sons that  are  beloved  of  God  :  And  therefore  this  matter  is 
not  to  be  learned  from  scripture  any  other  way  than  by  conse- 
quence, and  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  instruc- 
tion, in  these  instances  which  have  been  mentioned  ;  as  like- 
wise in  some   others   that   might  be  mentioned.     As  some, 
when  they  find   themselves   free  of  speech   in   prayer,  they 
call  it  God's  beins  with  them  ;  and  this  affects  them  more  ; 
and  so  their  affections  arc  set  a  going  and  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  some  apt  thoughts  that  come 
into  their  minds  about  the   scripture,  and  call  it  the  Spirit  of 
God  teaching  them.     So  they  ascribe  many  of  the  workings 
of  their  own  minds,  which  they   have  a  high  opinion  of,  and 
arc  pleased  and  taken  with,  to  the  special  immediate  influen- 
ces 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  affec- 
tion 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  feci  pleasantly  in  their  bodies  ;  the  animal  spirits 
arc  put  into  such  a  motion   as   is  wont   to  be  connected  with 
the  exhilaration  of  the  mind  ;  and  the  soul,  by  the  laws  of  the 
union  of  soul  and  body,  hence  feels  pleasure.     The  motion  of 
J.he  animal  spirits  does  not  first  arise  from  any  affection  or 


RELIGIOUS  AFFECTIONS.  2(35 

apprehension  of  the  mind  whatsoever  ;  but  the  very  first 
thing  that  is  felt,  is  an  exhilaration  of  the  animal  spirits,  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  tumult- 
uous 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  seat  of  the  affections  ;  yet  this  hinders  not  but 
that  bodily  sensations  may,  in  this  manner,  be  an  occasion  of 
affections  in  the  mind. 

And  if  men's  religious  affections  do  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  that  understanding 
of  things,  which  they  obtain  merely  by  human  teaching,  with 
the  common  improvement  of  the  faculties  of  the  mind.  Men 
may  be  much  affected  by  knowledge  of  things  of  religion  that 
Ihey  obtain  this  way  ;  as  some  philosophers  have  been  might- 
ily affected,  and  almost  carried  beyond  themselves,  by  the  dis-. 
coveries  they  have  made  in  mathematics  and  natural  philoso- 
phy. So  men  may  be  much  affected  from  common  illumina- 
tions of  the  Spirit  of  God,  in  which  God  assists  men's  facul- 
ties to  a  greater  degree  of  that  kind  of  understanding  of  relig- 
ious matters,  which  they  have  in  some  degree,  by  only  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  such  a  thing,  if  the  scriptures  are  of  any  use  to 
teach  us  any  thing,  as  a  spiritual,  supernatural  understanding 
of  divine  things,  that  is  peculiar  to  the  saints,  and  which  those 
wh©  are  not  saints  have  nothing  of.  It  is  certainly  a  kind  of 
understanding,  apprehending  or  discerning  of  divine  things, 
that  natural  men  have  nothing  of,  which  the  apostle  speaks  of, 
1  Cor.  ii.  14.  "  But  the  natural  man  receiveth  not  the  things 
of  the  Spirit  of  God  ;  for  they  are  foolishness  unto  him  ;  net- 


206  RELIGIOUS  AFFECTIONS. 

ther  can  he  know  them,  because  they  are  spiritually  discern? 
ed."  It  is  certainly  a  kind  of  seeing  or  discerning  spiritual 
things  peculiar  to  the  saints,  which  is  spoken  of,  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  ever- 
lasting 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.  Mat.  11.27.  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.  Phil.  iii.  8. 
I  count  all  things  but  loss,  for  the  excellency  of  the  knowl- 
edge of  Christ  Jesus  my  Lord  : ver.  10.  That  I  may  know 

him."  And  innumerable  other  places  there  are,  all  over  the 
Bible,  which  shew  the  same.  And  that  there  is  such  a  thing 
as  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  an  understanding  of 
divine  things,  which  the  scripture  calls  spiritual  understand- 
ing, Col.  i.  9.  «  We  do  not  cease  to  pray  for  you,  and  to  de- 
sire that  you  may  be  filled  with  the  knowledge  of  his  will,  in 
all  wisdom  and  spiritual  understanding."  It  has  been  already 
shown,  that  that  which  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  sub- 
jects of. 

From  hence  it  may  be  surely  inferred  wherein  spiritual 
understanding  consists.  For  if  there  be  in  the  saints  a  kind 
of  apprehension  or  perception,  which  is  in  its  nature  perfect- 
ly diverse  from  all  that  natural  men  have,  or  that  it  is  possible 
they  should  have,  until  they  have  a  new  nature  ;  it  must  con- 
sist in  their  having  a  certain  kind  of  ideas  or  sensations  of 
mind,  which  arc  simply  diverse  from  all  that  is  or  can  be  in 
the  minds  of  natural  men.     And  that  is  the  same  thing  as  to 


RELIGIOUS  AFFECTIONS.  207 

My,  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  before,  once  and  again  observed.  But  I  have 
already  shown  what  that  new  spiritual  sense  is  which  ths 
saints  have  given  them  in  regeneration,  and  what  is  the  ob- 
ject 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  spirit- 
ual 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.  Hi.  IS,  preceding.  But  we  all  with  open  face,  be- 
holding 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,  as  has  been  before 
observed,  the  scripture  often  teaches,  that  all  true  religion 
summarily  consists  in  the  love  of  divine  things.  And  there- 
fore 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  knowl- 
edge which  is  the  proper  foundation  of  love,  is  the  knowl- 
edge of  loveliness.  What  that  beauty  of  divine  things  is, 
which  is  the  proper  and  immediate  object  of  a  spiritual  sense 
of  mind,  was  shewed  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  which  this  beauty  is  the  foundation  of,  but  what  natural 


20S  RELIGIOUS  AFFECTIONS. 

men  and  devils  can  see  and  know,  and  will  know  fully  and 
clearly  to  all  eternity. 

From  what  has  been  said,  therefere,  we  come  necessarily 
to  this  conclusion,  concerning-  that  wherein  spiritual  under- 
standing consists,  viz.  that  it  consists  in  "  a  sense  of  the  heart, 
of  the  supreme  beauty  and  sweetness  of  the  holiness  or  moral 
perfection  of  divine  things,  together  with  all  that  discerning 
and  knowledge  pf  things  of  religion,  that  depends  upon,  and. 
flows  from  such  a  sense." 

Spiritual  understanding  consists  primarily  in  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  un- 
derstanding ;  nor  can  there  be  a  clear  distinction  made  be- 
tween the  two  faculties  of  understanding  and  will,  as  acting 
distinctly  and  separately,  in  this  matter.  When  the  mind  is 
scni-.ihle  of  the  sweet  beauty  and  amiableness  of  a  thing,  that 
implies  a  sensiblcness  of  sweetness  and  dcligh  t  in  the  pres- 
ence of  the  idea  of  it :  And  this  sensibleness  of  the  amiable- 
ness or  delightfulness  of  beauty,  carries  in  the  very  nature  of 
it  the  sense  of  the  heart ;  or  an  effect  and  impression  the  soul 
is  the  subject  of,  as  a  substance  possessed  of  tasts?  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  does  not  only  speculate  and  behold,  but  rel- 
ishes 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  just  the  same  sort  of 
knowledge  with  that  by  which  he  knows  what  a  triangle  is, 
and  what  a  square  is.  The  one  is  mere  speculative  knowl- 
edge, 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  Chat  not  only  beholds,  but  has  in- 
clination, 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  of  it. 


RELIGIOUS  AFFECTIONS.  Itfj 

The  apostle  seems  to  make  a  distinction  between  mere 
speculative  knowledge  of  the  things  of  religion,  and  spiritual 
knowledge,  in  calling  that  "  the  form  of  knowledge,  and  of  the" 
truth  in  the  law,  Rom.  ii.  20.  Which  hath  the  form  of  knowl- 
edge, and  of  the  truth  in  the  law."  The  latter  is  often  represent- 
ed by  relishing,  smelling,  or  tasting,  2  Cor.  ii.  14.  "  Now  thank* 
be  to  God,  which  always  causeth  us  to  triumph  in  Christ  Je- 
Sus,  and  maketh  manifest  the  savor  of  his  knowledge  in  every- 
place. Mat.  xvi.  23.  Thou  savorest  not  the  things  that  be  of 
God,  but  those  things  that  be  of  men.  I  Pet.  ii.  3,  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  gra- 
cious. Cant.  i.  3.  Because  of  the  savor  of  thy  good  ointments, 
thy  name  is  as  ointment  poured  forth,  therefore  do  the  vir- 
gins  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  knowl- 
edge can  be  called  spiritual,  any  further  than  it  arises  from 
this,  and  has  this  in  it.  But  secondarily  it  includes  all  that 
discerning  and  knowledge  of  things  of  religion,  which  de= 
pend  upon  and  flow  from  such  a  sense. 

When  the  true  beauty  and  amiableness  of  the  holiness  or 
true  moral  good  that  is  in  divirte  things  is  discovered  to  thei 
soul,  it  as  it  were  opens  a  new  world  to  its  views.  This  shews 
the  glory  of  all  the  perfections  of  God,  and  of  every  thing  ap- 
pertaining to  the  divine  Being.  Fcr,  as  was  observed  before, 
the  beauty  of  all  arises  from  God's  moral  perfection.  This 
shews  the  glory  of  all  God's  works,  both  of  creation  and  prov- 
idence. For  it  is  the  special  glory  of  them,  that  God's  holi- 
ness, righteousness,  faithfulness,  and  goodness,  are  so  mani- 
fested in  them  ;  and  without  these  moral  perfections,  there 
would  be  no  glory  in  that  power  and  skilf  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  understood  the  suffi- 
ciency of  Christ  as  a  mediator  ;  for  it  is  only  by  the  discov- 
*ry  of  the  beauty  of  the  moral  perfection  of  Christ,  that  th« 

Vol.  IV.  3  C 


31#  RELIGIOUS  AFFECTIONS'. 

believer  is  let  into  the  knowledge  of  the  excellency  of Ms 
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  arc 
made  sensible  of  the  preciousness  of  his  blood,  and  its  suffi- 
ciency to  atone  for  sin  ;  for  therein  consists  the  preciousness 
of  Christ's  blood,  that  it  is  the  blood  of  so  excellent  and  amia- 
ble a  person.  And  on  this  depends  the  meritoriousness  of  his 
obedience,  and  sufficiency  and  prevalence  of  his  intercession. 
By  this  sight  of  the  moral  beauty  of  divine  things,  is  seen 
the  beauty  of  the  way  of  salvation  by  Christ ;  for  that  consists 
in  the  beauty  of  the  moral  perfections  of  God,  which  wonder- 
fully shines  forth  in  every  step  of  this  method  of  salvation, 
from  beginning  to  end.  By  this  is  seen  the  fitness  and  suita- 
bleness of  this  way  ;  for  this  wholly  consists  in  its  tendency 
to  deliver  us  from  sin  and  hell,  and  to  bring  us  to  the  happi« 
ness  which  consists  in  the  possession  and  enjoyment  of  moral 
good,  in  a  way  sweetly  agreeing  with  God's  moral  perfections. 
And  in  the  way's  being  contrived  so  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,  honored,  loved,  submitted  to,  and  served,  as  he 
requires  of  us,  and  the  amiableness  of  the  duties  themselves 
that  are  required  of  us.  And  by  this  is  seen  the  true  evil  of 
sin  ;  for  he  who  sees  the  beauty  of  holiness,  must  necessarily 
3ec  the  hatefulness  of  sin,  its  contrary.  By  this  men  under- 
stand the  true  glory  of  heaven,  which  consists  in  the  beauty 
and  happiness  that  is  in  holiness.  By  this  is  seen  the  amia- 
bleness and  happiness  of  both  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,  no  better 
than  nothing,  yea,  worse  than  nothing.     Unless  this  is  seen, 


RELIGIOUS  AFFECTIONS.  211 

•siothing  is  seen  that  is  worth  the  seeing  ;  for  there  is  no  other 
true  excellency  or  beauty.  Unless  this  be  understood,  noth- 
ing is  understood  that  is  worthy  of  the  exercise  of  the  noble 
faculty  of  understanding.  This  is  the  beauty  of  the  God- 
head, and  the  divinity  of  divinity  (if  I  may  so  speak)  the  good 
of  the  infinite  fountain  of  good  ;  without  which,  God  himself 
(if  that  were  possible  to  be)  would  be  an  infinite  evil ;  with- 
out which,  we  ourselves  had  better  never  have  been  ;  and 
without  which  there  had  better  have  beep  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 
scriptures  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  regener- 
ation, in  which  this  divine  sense  is  given  to  the  soul  by  its 
Creator,  be  represented  as  opening  the  blind  eyes,  and  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  ;"  agreeable 
to  2  Cor.  v.  16,  17. 

And  besides  the  things  that  have  been  already  mentioned, 
there  arises  from  this  sense  ot  spiritual  beauty,  all  true  ex- 
perimental knowledge  of  religion,  which  is  ef  itseifas  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  idea  or  conception  of  all  gracious  exer- 
cises of  soul,  and  all  holy  comforts  and  delights,  and  all  effects 
of  the  saving  influences  of  the  Spirit  of  God  on  the  heart ; 
and  so  is  ignorant  of  the  greatest  works  of  God,  the  most  im- 
portant and  glorious  effects  of  his  power  upon  the  creature  ; 
and  also  is  wholly  ignorant  of  the  saints  as  saints,  he  knows 
not  what  they  are  ;  and  in  effect  is  ignorant  of  the  whole  spir? 
ituaj  world. 


212  RELIGIOUS  AFFECTIONS. 

Things  being  thus,  it  plainly  appears,  that  God's  implant- 
ing  that  spiritual  supernatural  sense  which  has  been  spoken 
of,  makes  a  great  change  in  a  man.  And  were  it  not  for  the 
very  imperfect  degree,  in  which  this  sense  is  commonly  giv- 
en at  first,  or  the  small  degree  of  this  glorious  light,  that  first 
dawns  upon  the  soul  ;  the  change  made  by  this  spiritual  open- 
ing of  the  eyes  in  conversion,  would  be  much  greater,  and 
jnore  remarkable  every  way,  than  if  a  man,  who  had  been 
born  blind,  and  with  only  the  other  four  senses,  should  con- 
tinue so  long  a  time,  and  then  at  once  should  jjave  the  sense 
of  seeing  imparted  to  him,  in  the  midst  of  the  clear  light  o£ 
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  which  has  been  spoken  of,  is  infinitely 
more  noble  than  that,  or  any  other  principle  of  discerning  that 
a  man  naturally  has,  and  the  object  of  this  sense  infinitely 
greater  and  more  important. 

This  sort  of  understanding  or  knowledge,  is  that  knowledge 
of  divine  things  from  whence  all  truly  gracious  affections  do 
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 
of  mind,  are  vain. 

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  instruc- 
tion which  is  given  to  the  saints.  The  latter  primarily  and 
most  essentially  lies  in  beholding  the  holy  beauty  that  is  in 
divine  things  ;  which  is  the  only  true  moral  good,  and  which 
the  soul  of  fallpn  man  is  by  nature  totally  blind  to.  The  for- 
mer consists  only  in  a  further  understanding,  through  the  as- 
sistance of  natural  principles,  of  those  things  which  men  may 
know,  in  some  measure,  by  the  alone  ordinary  exercise  of 
their  faculties.  And  this  knowledge  consists  only  in  the 
knowledge  of  those  things  pertaining  to  religion,  which  are 
natural.  Thus  for  instance,  in  those  awakenings  and  convic- 
*:ons  of  conscience,  that  natural  men  are  often  subject  tc,  the 


RELIGIOUS  AFFECTIONS.  21* 

Spirit  of  God  gives  no  knowledge  of  the  true  moral  beauty 
which  is  in  divine  things  ;  but  only  assists  the  mind  to  a 
clearer  idea  of  the  guilt  of  sin,  or  its  relation  to  punishment, 
and  connexion  with  the  evil  of  suffering  (without  any  sight 
of  its  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  great- 
ness. It  is  a  clear  sight  of  this,  that  will  fully  awaken  the 
consciences  of  wicked  men  at  the  day  of  judgment,  with- 
out any  spiritual  light,  And  it  is  a  less  degree  of  the  same 
that  awakens  the  consciences  of  natural  men,  without  spirit- 
ual 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,  in  the  conscienc- 
es of  sinners  at  the  day  of  judgment.  The  same  kind  of 
sight  or  apprehension  of  God,  in  a  less  degree,  makes  awak- 
ened sinners  in  this  world  sensible  of  the  dreadful  guilt  of  sin, 
against  so  great  and  terrible  a  God,  and  sensible  of  its  amaz- 
ing 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  some- 
times 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  honor  and  advancement,  a 
being  there  the  object  of  the  high  favor  of  God,  and  the  great. 
respect  of  men,  and  angels,  Sec.  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  selflove.  Thus  in  that  great  goodnes? 
of  God  to  sinners,  and  the  wonderful  dying  love  of  Chris!;, 
there  is  a  natural  good  which  all  men  love,  as  they  love  them  • 


«14  RELIGIOUS  AFFECTIONS. 

selves  ;  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  gos- 
pel, 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,  and  Christian  virtues,  and  good  men,  is 
not  from  any  sight  of  the  amiableness  of  the  holiness,  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  men's  haired 
of  a  tyger  for  his  rapaciousness,  or  their  aversion  to  a  serpent 
for  his  poison  and  hurtfulness  ;  and  all  their  love  of  Christ- 
ian 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  amiabic  in  the 
eyes  of  a  merchant,  or  than  the  blackness  of  the  soil  is  beau- 
tiful in  the  eyes  of  the  farmer. 

From  what  has  been  said  of  the  nature  of  spiritual  under- 
standing, it  appears  that  spiritual  understanding  docs  not  con- 
sist 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.3*  It  is  also  evident,  that  spir- 
itual knowledge  does  not  consist  in  any  new  doctrinal  explan- 
ation of  any  part  of  the  scripture  ;  for  still,  this  is  but  doc- 
trinal knowledge,  or  the  knowledge  of  propositions  ;  the  doc- 
trinal explaining  of  any  part  of  scripture,  is  only  giving  us  to 
understand  what  arc  the  propositions  contained  or  taught  in 
that  part  of  scripture. 

*  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  chiys  maintained  the  contrary  notion,  t:  pretending  to 
he  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  labor- 
ing under  a  mistake,  cs  driven  by  a  son  of  raving  madness, 


SELtGIOUS  AFFECTIONS.  $li 

Hence  it  appears,  that  the  spiritual  understanding  of  the 
scripture,  does  not  consist  in  opening  to  the  mind  the  mysti- 
cal meaning  of  the  scripture,  in  its  parables,  types,  and  allego- 
ries ;  for  this  is  only  a  doctrinal  explication  of  the  scripture 
He  that  explains  what  is  meant  by  the  stony  ground,  and  the 
seed's  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  shews 
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  the  least  degree  of  that  spiritual  sense  of  the  holy 
beauty  of  divine  things  which  has  been  spoken  of,  and  may 
see  nothing  of  this  kind  of  glory  in  any  thing  contained  in 
any  of  these  mysteries,  or  any  other  part  of  the  scripture.  It 
is  plain,  by  what  the  apostle  says,  that  a  man  might  under- 
stand all  such  mysteries,  and  have  no  saving  grace,  1  Cor. 
xiii.  2.  "  And  though  I  have  the  gift  of  prophecy,  and  un- 
derstand all  mysteries,  and  all  knowledge,  and  have  not  char- 
ity, it  profiteth  me  nothing."  They  therefore  are  very  fool- 
ish, who  are  exalted  in  an  opinion  of  their  own  spiritual  at- 
tainments,  from  notions  that  come  into  their  minds,  of  the 
mystical  meaning  of  these  and  those  passages  of  scripture, 
as  though  it  was  a  spiritual  understanding  of  these  passages, 
immediately  given  them  by  the  Spirit  of  God,  and  hence 
have  their  affections  highly  raised  ;  and  what  has  been  said, 
shews  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  fignify  his  will 
to  his  people,- by  immediate  inward  suggestions,  such  sugges- 
tions have  nothing  of  the  nature  of  spiritual  light.     Such, 


?;6  RELIGIOUS  AFFECTIONS. 

kind  of  knowledge  ■would  only  be  one  kind  of  dcctii;.:,: 
knowledge  ;  a  proposition  concerning  the  will  of  God,  is 
as  properly  a  doctrine  of  religion,  as  a  proposition  concern- 
ing the  nature  of  God,  or  a  work  of  God  ;  and  an  having  eith- 
er of  these  kinds  of  propositions,  or  any  other  proposition, 
declared  to  a  man,  either  by  speech,  or  inward  suggestion, 
differs  vastly  from  an  having  the  holy  beauty  of  divine 
things  manifested  to  the  soul,  wherein  spiritual  knowledge 
does  most  essentially  consist.  Thus  there  was  no  spiritual 
light  in  Balaam  ;  though  he  had  the  will  of  God  immediate- 
ly suggested  to  him  by  the  Spirit  of  God  from  time  to  time, 
concerning  the  way  that  he  should  go,  and  what  he  should  do 
and  say. 

It  is  manifest  therefore,  that  a  being  led  and  directed  in. 
this  manner,  is  not  that  holy  and  spiritual  leading  of  the  Spir-' 
it  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.'5 

And  if  persons  have  the  w;ill  of  Gcd  concerning  their  ac- 
tions, suggested  to  them  by  some  text  of  scripture,  suddenly 
and  extraordinarily  brought  to  their  minds,  which  text,  as  the 
words  lay  in  the  Bible  before  they  came  to  their  minds,  relat- 
ed to  the  action  and  behavior  of  some  other  person,  but  they 
suppose,  as  God  sent  the  words  to  therii',  he  intended  some- 
thing further  by  them,  and  meant  such  a  particular  action  of 
theirs  ;  I  say,  if  persons  should  have  the  will  of  God  thus 
suggested  to  them  with  texts  of  scripture,  it  alters  not  the 
case.  The  suggestion  being  accompanied  with  an  apt  text  of 
scripture,  does  not  make  the  suggestion  to  be  of  the  nature  of 
spiritual  instruction.  As  for  instance,  if  a  person  in  Neweng- 
land,  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 


RELIGIOUS  AFFECTIONS,  317 

'/(ought  to  his  mind,  as  if  they  were  spoken  to  him  ;  "  Fear 
not  to  go  down  into  Egypt  ;  for  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  re- 
lated only  to  Jacob,  and  his  behavior  ;  yet  he  supposes  that 
God  has  a  further  meaning,  as  they  were  brought  and  applied 
to  him  ;  that  thus  they  are  to  be  understood  in  a  new  sense, 
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  that  the  meaning  of  the  promise  is,  that  God 
would  bring  him  back  into  Newengland  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.  Thus  to  understand  texts  of  scripture, 
is  not  to  have  a  spiritual  understanding  of  them.  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  of  a  new  meaning.  When 
the  mind  is  enlightened  spiritually  and  rightly  to  understand 
the  scripture,  it  is  enabled  to  see  that  in  the  scripture,  which. 
before  was  not  seen  by  reason  of  blindness.  But  if  it  was  by 
reason  of  blindness,  that  is  an  evidence  that  the  same  mean- 
ing was  in  it  before,  otherwise  it  would  have  been  no  blind- 
ness not  to  see  it  ;  it  is  no  blindness  not  to  see  a  meaning 
which  is  not  there.  Spiritually  enlightening  the  eyes  to  un- 
derstand the  scripture,  is  to  open  the  eyes,  Psal.  cxix.  18. 
"  Open  thou  mine  eyes  that  I  may  behold  wonderous  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  that  is 
now  understood  was  not  there  before,  but  is  now  newly  added 
to  the  scripture,  by  the  manner  of  the  scripture's  coming  to 
my  mind.  This  making  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 
Vol,  IV.  2  D 


218  RELIGIOUS  AFFECTIONS. 

excellency  of  the  glorious  things  contained  in  the  true  mean* 
ing  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,  and  of  the  excellency  and  sufficien- 
cy of  Christ,  and  the  excellency  and  suitableness  of  the  way 
of  salvation  by  Christ,  and  the  spiritual  glory  of  the  precepts 
and  promises  of  the  scripture,  Sec.  which  things  are,  and  al- 
ways were  in  the  Bible,  and  would  have  been  seen  before,  if  it 
had  cot  been  for  blindness,  without  having  any  new  sense  ad- 
ded, by  the  words  being  sent  by  God  to  a  particular  person, 
and  spoken  anew  to  him,  with  a  new  meaning. 

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  shewn  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 
is  a  thing  that  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  exter- 
nal 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,  whithout  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  hi'  meat  ?"  When  a  holy  and  amiable 
action  is  suggested  to  the   thoughts  of  a  holy  soul,  that  soul, 


RELIGIOUS  AFFECTIONS.  2  It 

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  to  it,  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  con- 
trary, it  is  nauseous  to  it.  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  sug- 
gests 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  behavior  towards  God,  and  towards  man, 
in  this  case  and  the  other,  and  judges  what  is  right,  as  it  were 
spontaneously,  and  of  himself,  without  a  particular  deduction, 
by  any  other  arguments  than  the  beauty  that  is  seen,  and  good- 
ness that  is  tasted.  Thus  Christ  blames  the  Pharisees,  that 
they  "  did  not,  even  of  their  own  selves,  judge  what  was 
right,"  without  needing  miracles  to  prove  it,  Luke  xii.  57. 
The  apostle  seems  plainly  to  have  respect  to  this  way  of  judg- 
ing 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 
(which  learned  men  often  speak  of)  that  is  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,  &x.  A  late  great  philosopher  of 
our  nation,  writes  thus  upon  it  ;*  "  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  spight  of  all  colors,  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  rea- 
son on  this  occasion  fetches  a  kind  of  circuit,  to  arrive  at  its 

*  Chambers'  Dictionary,  under  the  word  tasti, 


g8«  RELIGIOUS  AFFECTIONS. 

end  ;  it  supposes  principles,  it  draws  consequences,  and  if 
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  ev- 
er the  object  is  presented,  the  impression  is  made,  the  senti- 
ment formed,  ask  no  more  of  it.  As  the  ear  is  wounded  with 
a  harsh  sound,  as  the  smell  is  soothed  with  an  agreeable  odor, 
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  what  the  judgment  observes  in  its  deci- 
sions :  Unless  we  choose  to  say.  that  good  taste  is,  as  it  were, 
a  first  motion,  or  a  kind  of  instinct  of  right  reason,  which  hur- 
ries (  n  i  i'li  rapidity,  and  conducts  mere  securely,  than  all  the 
reasonings  she  could  make;  it  is  a  first  glance  of  the  eye, 
wl  it  discovers  to  us  the  nature  and  relations  of  things  in  a 
mor,  ent 

Now  as  there  is  such  a  kind  of  taste  of  the  mind  as  this, 
whicl1  philosophers  speak  of,  whereby  persons  are  guided  in 
their  judgment,  of  the  natural  beauty,  E gracefulness,  propriety, 
nobleness,  and  sublimity  of  speeches  and  action,  whereby 
they  judge  as  it  were  by  the  glance  of  the  eye,  or  by  inward 
ion,  and  the  first  impicssion  of  the  object  ,  so  there  is 
likewise  such  a  thing  as  a  divine  taste,  given  and  maintained 
by  the  S]  irit  of  Gud,  in  the  hearts  of  the  saints,  whereby  they 
are  in  like  manner  led  and  guided  in  discerning  and  distin- 
guishing 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  behavior  in 
the  world." 

A  holy  disposition  and  spiritual  taste,  where  grace  is  strong 
arid  lively,   will  enable  a  soul   to  determine  what  actions  are 


RELIGIOUS  AFFECTIONS.  221 

2'ight  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  in- 
stance, if  a  man  be  a  very  good  natured  man,  his  good  nature 
will  teach  him  better  how  to  act  benevolently  amongst  man- 
kind, 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  behavior,  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  him,  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, 
and  causes  him  to  distinguish  between  one  and  the  other  in  a 
moment,  more  precisely,  than  the  most  accurate  reasonings 
can  find  out  in  many  hours.  As  the  nature  and  inward  ten- 
dency of  a  stone,  or  other  heavy  body,  that  is  iet  fall  from 
aloft,  shews  the  Avay  to  the  centre  of  the  earth,  more  exactlv 
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  behavior  in  the  world.  So  an  eminently 
humble,  or  meek,  or  charitable  disposition,  will  direct  a  per- 
son of  mean  capacity  to  such  a  behavior,  as  is  agreeable  to 
Christian  rules  of  humility,  meekness  and  charity,  far  more 
readily  and  precisely  than  the  most  diligent  study,  and  elabo- 
rate 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,  and  hcly  fear  and  reverence  towards  God,  and 
filial  confidence  in  God,  and  an  heavenly  disposition,  teach  and 
p;uide  a  man  in  his  behavior. 


222  RELIGIOUS  AFFECTIONS. 

It  is  an  exceedingly  difficult  thing  for  a  wicked  man,  desti- 
tute of  Christian  principles  in  his  heart  to  guide  him,  to 
know  bow  to  demean  himself  like  a  Christian,  with  the  life 
and  beauty*  and  heavenly  sweetness  of  a  truly  holy,  humble, 
Cbristlike  behavior.  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  wis- 
dom failcth  him,  and  he  saith  to  every  one  that  he  is  a  fool ; 
with  ver.  15.  The  labor  of  the  foolish  wearieth  every  one 
of  them,  because  he  knoweth  not  how  to  goto  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  express  rules  of  God's  word, 
with  respect  to  every  word  and  action  that  is  before  them,  the 
good  or  evil  of  which  they  thus  judge  :  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.  As  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  of  soul  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,  and  nat- 
urally leads  the  thoughts  in  the  right  channel,  casts  a  light  on 
the  word  of  God,  and  causes  the  true  meaning,  most  natural- 
ly to  come  to  mind,  through  the  harm©ny  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  slate  of  the  stomach  and  palate  tends  to  bring 
such  particular  meats  and  drinks  to  mind,  as  arc  agreeable  to 
that  state.  "  Thus  the  children  of  God  are  led  by  the  Spirit 
«i"  C iod"  in  judging  of  actions  themselves,  and  in  their  medi- 


RELIGIOUS  AFFECTIONS.  223 

Nations  upon,  and  judging  of,  and  applying  the  rules  of  God's 
holy  word  :  And  so  God  "  teaches  them  his  statutes,  and 
causes  them  to  understand  the  way  of  his  precepts  j"  which 
the  Psalmist  so  often  prays  for. 

But  this  leading  of  the  Spirit  is  a  thing  exceedingly  di- 
verse from  that  which  some  call  so  ;  which  consists  not  in 
teaching  them  God's  statutes  and  precepts,  that  he  has  al- 
ready given  ;  but  in  giving  them  new  precepts,  by  immedi- 
ate inward  speech  or  suggestion  ;  and  has  in  it  no  tasting  the 
true  excellency  «f  things,  or  judging  or  discerning  the  nature 
of  things  at  all.  They  do  not  determine  what  is  the  will  of 
God  by  any  taste  or  relish,  or  any  manner  of  judging  of  the 
nature  of  things,  but  by  an  immediate  dictate  concerning  the 
thing  to  be  done  ;  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,  is  imparted  that  true  wis- 
dom, 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  understand™ 
ing,  as  consisting  most  essentially  in  a  divine  supernatural 
sense  and  relish  of  the  heart,  not  only  shews  that  there  is 
nothing  of  it  in  this  falsely  supposed  leading  of  the  Spirit, 
which  has  been  now  spoken  of ;  but  also  shows  the  difference 
between  spiritual  understanding,  and  all  kinds  and  forms  of 
enthusiasm,  all  imaginary  sights  of  God,  and  Christ,  and  heav- 
en, all  supposed  witnessing  of  the  Spirit,  and  testimonies  of 
the  love  of  God  by  immediate  inward  suggestion  ;  and  alt 
impressions,  of  future  events,  and  immediate  revelations  of  any 
secret  facts  whatsoever  ;  all  enthusiastical  impressions  and 
applications  of  words  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  interpreta- 
tions of  the  mystical  meaning  of  the  scripture,  by  supposed 


224  RELIGIOUS  AFFECTION?. 

immediate  revelation.  None  of  these  things  consists  in  a  di- 
vine sense  and  relish  of  the  heart,  of  the  holy  beauty  and  ex- 
cellency 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  imagina- 
tion, and  consist  in  the  exciting  external  ideas  in  the  mind, 
cither  in  ideas  of  outward  shapes  and  colors,  or  words  spoken, 
or  letters  written,  or  ideas  of  things  external  and  sensible,  be- 
longing to  actions  done,  or  events  accomplished  or  to  be  ac- 
complished. An  enthusiasiical  supposed  manifestation  of  the 
love  of  God,  is  made  by  the  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  circum- 
stances of  such  a  fact.  So  the  supposed  leading  of  the  Spirit, 
to  do  the  will  of  God,  in  outward  behavior,  is  either  by  excit- 
ing 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  ac- 
tions 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,  common- 
ly 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  discove- 
ries as  these,  and  in  the;  affections  that  flow  from  them.  In 
such  things  consisted  the  experiences  of  the  ancient  Pythago- 
reans among  the  heathen,  and  many  others  among  them,  who 
had  strange  ecstacies  and  raptures,  and  pretended  to  a  divine 
afflatus,  and  immediate   revelations  from  heaven.     In  such 


RELIGIOUS  AFFECTIONS.  235 

^ings  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  as  these  consisted  the 
experiences  of  many  of  the  ancient  Gnostics,  and  the  Mon= 
tanists,  and  many  other  sects  of  ancient  heretics,  in  the  prim- 
itive ages  of  the  Christian  church.  And  in  such  things  as 
these  consisted  the  pretended  immediate  converse  with  God 
and  Christ,  and  saints  and  angels  of  heaven,  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  en- 
thusiasts, that  swarmed  in  the  world  after  the  Reformation  ; 
such  as  the  Anabaptists,  Antinomians,  and  Familists,  the  fol- 
lowers of  N.  Stork,  Th.  Muncer,  Jo.  Becold,  Henry  Pfeiser, 
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  follow-* 
ers  of  Mrs.  Hutchison  in  Newengland  ;  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.  And  in  these  things  seems  to  lie  the  relig- 
ion 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  Avhich  he  has 
ever  most  successfully  made  use  of  to  confound  hopeful  and 
happy  revivals  of  religion,  from  the  beginning  of  the  Christ- 
ian 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  con- 
sequence of  it  is  not  easily  imagined  or  conceived  of,  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  Abimelech  did,  wh* 
Vol.  IV.  2  E 


.25  RELIGIOUS  AFFECTIONS. 

never  left  until  he  had  slain  all  his  threescore  and  ten  true- 
born  sons,  excepting  one,  that  was  forced  to  fly.  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  glar- 
ing and  glistering  shew  of  high  religion  ;  and  the  devil  hiding 
his  own  shape,  and  appearing  as  an  angel  of  light,  that  men 
may  not  be  afraid  of  him,  but  may  adore  him. 

The  imagination  or  phantasy  seems  to  be  that  wherein  are 
formed  all  those  delusions  of  Satan,  which  those  are  carried 
away  with,  who  are  under  the  influence  of  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 
icry  much  to  be  doubted,  whether  the  devil  can  come  at  the 
soul  of  man  at  all  to  affect  it,  or  to  excite  any  thought  or  mo- 
tion, or  produce  any  effect  whatsoever  in  it,  any  other  way, 
than  by  the  phantasy  ;  which  is  that  power  of  the  soul,  by 
which  it  receives,  andis  the  subject  of  the  species,  or  ideas  of 
outward  arid  sensible  things.  As  to  the  laws  and  means  which 
the  Creator  has  established,  for  the  intercourse  and  commu- 
nication of  unbodied  spirits,  we  know  nothing  about  them  ; 
we  do  not  know  by  what  medium  they  manifest  their  thoughts 
to  each  other,  or  excite  thoughts  in  each  other.  But  as  to 
spirits  that  are  united  to  bodies,  those  bodies  God  has  united 
them  to,  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  sup- 
posed that  Satan  can  excite  any  thought,  or  produce  any  ef- 
fect in  the  soul  of  man,  any  otherwise,  than  by  some  motion 
of  the  animal  spirits,  or  by  causing  some  motion  or  altera- 
tion in  something  which  appertains  to  the  body.  There  is 
this  reason  to  think  that  the  devil  cannot  produce  thoughts  in 
the  soul  immediately,  or  any  other  way  than  by  the  medium 
of  the  body,  viz.  that  he  cannot  immediately  see  or  know  the 
thoughts  of  the  soul :  It  is  abundantly  declared  in  the  scrip- 
ture, to  be  peculiar  to  the  omniscient  God  to  do  that.  But  it 
\s  not  likely  that  the  devil  can  immediately  produce  an  effect, 


RELIGIOUS  AFFECTIONS.  227 

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  unrea- 
sonable to  suppose,  that  any  spirit  or  intelligent  agent,  should 
by  the  act  of  his  will,  produce  effects  according  to  his  under- 
standing, or  agreeable  to  his  own  thoughts,  and  that  immedi- 
ately, and  yet  the  effects  produced  be  beyond  the  reach  of  his 
understanding,  or  where  he  can  have  no  immediate  percep- 
tion or  discerning  at  all  ?  But  if  this  be  so,  that  the  devil  can- 
not 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  ideas,  or  ideas 
of  the  outward  senses,  or  ideas  which  are  of  the  same  out- 
ward nature.  As  to  reflection,  abstraction,  reasoning,  See.  and 
those  thoughts  and  inward  motions  which  are  the  fruits  of 
these  acts  of  the  mind,  they  are  not  the  next  effects  of  impres- 
sions on  the  body.  So  that  it  must  be  only  by  the  imagina- 
tion, that  Satan  has  access  to  the  soul,  to  tempt  and  delude  it^ 
or  suggest  any  thing  to  it.*     And  this  seems  to  be  the  reason 

*  "  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  how  doth  the  devil  do  this  ?  Even  by  working 
upon  the  imagination.  He  observeth  the  temper,  and  bodily  constitution  of 
a  man  ;  and  thereupon  suggests  to  his  fancy,  and  injects  his  fiery  darts  there- 
into,  by  which  the  mind  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, 
<:anst  not  withstand  these  suggestions  :  Hence  it  is  that  any  sin  in  thy  imagina- 
tion, though  but  in  the  outward  works  of  the  soul,  yet  doth  quickly  lay  hold 
on  all.  And  indeed,  by  this  means,  do  arise  those  hortible  delusions,  that 
are  in  many  erroneous  ways  of  religion  ;  all  is  because  their  imaginations  are 
corrupted.  Yea,  how  often  are  these  diabolical  delusions  of  the  imagination 
itiken  for  the  gracious  operation  of  God's  Spirit  ?  It  is  from  hence  that  many 


228  RELIGIOUS  AFFECTIONS. 

why  persons  that  are  under  the  disease  of  melancholy,  ar* 
commonly  so  visibly  and  remarkably  subject  to  the  suggest? 
ions  and  temptations  of  Satan  ;  that  being  a  disease  which  per 
culiarly  affects  the  animal  spirits,  and  is  attended  with  weakr 
ness  of  that  part  of  the  body  which  is  the  fountain  of  the  ani- 
mal spirits,  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  ani- 
mal spirits,  or  any  changes  made  in  the  body.  The  brain  be- 
ingthus  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  disorder- 
ed 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,  he  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  im- 
agination, 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. 

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  th«  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  vari- 
ously 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  scul,  only  mediately,  by  imaginations."  Thtolog.  Elenck- 
]Loe.  VII.  Quest.  7. 


RELIGIOUS  AFFECTIONS.  22* 

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  in« 
stead  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  sugges- 
tions of  facts  and  events,  pleasant  voices,  beautiful  images, 
and  other  impressions  on  the  imagination.  There  are  many 
who  are  deluded  by  such  things,  and  are  lifted  up  with  them, 
and  seek  after  them,  that  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  shew  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  im- 
pression. 

Before  I  finish  what  I  would  say  on  this  head  of  imagina- 
tions, 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  arc  spiritual  which 
are  attended  with  imaginary  ideas.  Such  is  the  nature  of 
man,  that  he  can  scarcely  think  of  any  thing  intensely,  with- 
out 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  regai'ds.  When  the  mind  is  much  engaged,  and 
the  thoughts  intense,  oftentimes  the  imagination  is  more 
strong,  and  the  outward  idea  more  lively,  especially  in  per- 
sons of  some  constitutions  of  body.  But  there  is  a  great  dif- 
ference between  these  two  things,  viz.  lively  imaginations 
arising  from  strong  affections,  and  strong  affections  arising 
from  lively  imaginations.  The  former  may  be,  and  doubt- 
less often  is,  in  case  of  truly  gracious  affections.  The  affec- 
tions do  not  arise  from  the  imagination,  nor  have  any  depend- 


«30  RELIGIOUS  AFFECTIONSJ 

ence  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  imagina- 
tion, and  is  built  upon  it,  as  its  foundation,  instead  of  a  spiritu- 
al illumination  or  discovery,  then  is  the  affection,  however  el- 
evated, 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  affec- 
tions. 

V.  Truly  gracious  affections  are  attended  with  a  reasonable 
♦ond  spiritual  conviction  of  the  judgment,  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  those  who  are  truly  gracious  persons  have  a  solid,  full, 
thorough  and  effectual  conviction  of  the  truth  of  the  great 
things  of  the  gospel  ;  I  mean,  that  they  no  longer  halt  be- 
tween two  opinions  ;  the  great  doctrines  of  the  gospel  cease  to 
beany  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  indisputa- 
ble ;  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  res- 
pect to  Christ's  being  the  Son  of  God,  and  Saviour  of  the 
world,  and  the  great  things  he  has  revealed  concerning  him- 
self, 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  really  so  ;  their  eyes  are 
«pened,  so  that  they  see  that  really  Jesus  is  the  Christ,  the 


RELIGIOUS  AFFECTIONS.  2M 

Son  of  the  living  God.  And  as  to  the  things  which  Chrisi 
has  revealed,  of  God's  eternal  purposes  and  designs,  concern- 
ing fallen  man,  and  the  glorious  and  everlasting  things  pre- 
pared 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  of 
the  truth  of  the  things  of  the  gospel,  is  abundantly  manifest 
from  the  holy  scriptures.  I  will  mention  a  few  places  of 
many,  Matth.  tfvi.  15,  16,  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 
■jtvii.  6,  7,  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  gav- 
est  me  ;  and  they  have  received  them,  and  have  known  sure- 
ly 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  mayst.  2.  Cor.  iv.  11,12,  13,  1 4.  We  which  live, 
are  always  delivered  unto  death  for  Jesus' sake.. ..Death  vvork- 
eth  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  ver.  16.  For  which  cause 
we  faint  not.  And  ver.  18.  While  we  look  not  at  the  things 
which  are  seen,  Sec.  And  chap.  v.l.  For  we  know,  that  if  our 
earthly  house  of  this  tabernacle  were  dissolved,  we  have  a 
building  of  God.  And  ver.  6,  7,  8.  Therefore  we  are  always 
confident,  knowing  that  whilst  we  are  at  home  in  the  body,  wo 
are  absent  from  the  Lord 


239  RELIGIOUS  AFFECTIONS. 

We  are  confident,  I  say,  and  willing  rather  to  be  absent  frorft 
the  body,  and  present  with  the  Lord.  2.  Tim.  i.  12.  For  th* 
which  cause  I  also  suffer  these  things  ;  nevertheless  I  am  not 
ashamed  ;  for  I  know  whom  I  have  believed,  and  I  am  per- 
suaded that  he  is  able  to  keep  that  which  I  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  sub 
stance  of  things  hoped  for,  and  the  evidence  of  things  not  seen  ; 
together  with  that  whole  chapter.  1.  John  iv.  13,  14,  15,  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  be- 
lieveth  that  Jesus  is  the  Son  of  God  ?" 

Therefore  truly  gracious  affections  are  attended  with  such 
a  kind  of  conviction  and  persuasion  of  the  truth  of  the  thing* 
of  the  gospel,  and  sight  of  their  evidence  and  reality,  as  these 
and  other  scriptures  speak  of. 

There  are  many  religious  affections,  which  are  not  attend- 
ed with  such  a  conviction  of  the  judgment.  There  are  many- 
apprehensions  and  ideas  which  some  have,  that  they  call  di~ 
vine  discoveries,  which  are  affecting,  but  not  convincing. 
Though  for  a  little  while  they  may  seem  to  be  more  persuad- 
ed of  the  truth  of  the  things  of  religion  than  they  used  to  be,' 
and  may  yield  a  forward  assent,  like  many  of  Christ's  hear- 
ers, who  believed  for  a  while  ;  yet  they  have  no  thorough  and 
effectual  conviction  ;  nor  is  there  any  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 


RELIGIOUS  AFFECTIONS.  233 

with  religious  affections,  and  think  they  have  been  converted, 
■  hey  do  not  go  about  the  v/orld  any  more  convinced  of 
the  truth  of  the  gospel,  than  they  used  to  be  ;  or  at  least, 
there  is  no  remarkable  alteration  :  They  are  not  men  who 
live  under  the  influence  and  power  of  a  realizing  conviction 
of  the  infinite  and  eternal  things  which  the  gospel  reveals  ; 
if  thev  -were,  it  would  be  impossible  for  them  to  live  as  they 
do.  Because  their  affections  are  not  attended  with  a  thor- 
ough conviction  of  the  mind,  they  are  not  at  all  to  be  depend- 
ed 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  deep- 
ness of  earth  to  maintain  its  life. 

Sonic  persons,  under  high  affections,  and  a  confident  per- 
suasion of  their  good  estate,  have  that,  which  they  very  igno- 
rantly  call  a  seeing  the  truth  of  the  word  of  God,  and  which  is 
very  far  from  it,  after  this  manner  ;  they  have  some  text  of 
scripture  coming  to  their  minds  in  a  sudden  and  extraordina- 
ry manner,  immediately  declaring  unto  them  (as  they  sup- 
pose) 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  im- 
mediately 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  a  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  es- 
tate, and  so  a  Confidence  that  these  words  are  true,  which 
they  suppose  tell  them  they  are  in  a  good  estate  :  When  in- 
deed (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 
r,ight  of  the  truth  of  the  word  of  God,  is  a  sight  of  nothing  but 
a  phantom,  and  is  wholly  a  delusion.     Truly  to  see  the  truth 

Vot..  IV.  2  F 


231  RELIGIOUS  AFFECTIONS. 

of  ihc  void  of  God,  is  to  see  the  truth  of  the  gospel  ;  which 
is  the  glorious  doctrine  the  word  of  God  contains,  concern- 
ing  God,  and  Jesus  Christ,  and  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  consequent- 
ly are  themselves  delusive  and  vain. 

But  if  the  religious  affections  that  persons  have,  do  indeed 
arise  from  a  strong  persuasion  of  the  truth  of  the  Christian 
religion,  their  affections  are  not  the  better,  unless  their  per- 
suasion be  a  reasonable  persuasion  or  conviction.  By  a  rea- 
sonable conviction,  I  mean  a  conviction  founded  on  real  evi- 
dence, 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  opin- 
ion of  others;  as  many  Mahometans  arc  strongly  persuaded 
of  the  truth  of  the  Mahometan  religion,  because  their  fathers, 
and  neighbors,  and  nation  believe  it.  That  belief  of  the  truth 
of  the  Christian  religion,  which  is  built  on  the  very  same 
grounds  with  a  Mahometan's  belief  of  the  Mahometan  relig- 
ion, is  the  same  sort  of  belief.  And  though  the  thing  believed 
happens  to  be  belter,  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 
Mahometan's  conviction  ;  so  the  affections  that  How  from  it, 
are  no  better  in  themselves,  than  the  religious  affections  of 
Mahometans. 

But  if  that  belief  of  Christian  doctrines,  which  persons'  af- 
fections arise  from,  be  not  merely  from  education,  but  indeed 
from  reasons  and  arguments  which  arc  offered,  it  will  not 
from  thence  necessarily  follow,  that  their  affections  arc  truly 
gracious:  For  in  order  to  that,  it  is  lequisite,  not  only  that 
the  belief  which  their  affections  arise  from,  should  be  a  iea- 


RELIGIOUS  AFFECTIONS.  235 

tenable,  but  also  a  spiritual  belief  or  conviction.  I  suppose, 
none  will  doubt  but  that  some  natural  men  do  yield  a  kind  of 
assent  of  their  judgments  to  the  truth  of  the  Christian  relig- 
ion, from  the  rational  proofs  or  arguments  that  are  offered  to 
evince  it.  Judas,  without  doubt,  thought  Jesus  to  be  the  Mes- 
siah, from  the  things  which  he  saw  and  heard  ;  but  yet  all 
along  was  a  devil.  So  in  John  ii.  23,  24,  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  be- 
lief ;  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  such  a  thing  as  a  spiritual  belief 
or  conviction  of  the  truth  of  the  things  of  the  gospel,  or  a  be- 
lief that  is  peculiar  to  those  who  are  spiritual,  or  who  are  re- 
generated, and  have  the  Spirit  of  God,  in  his  holy  communi- 
cations, and  dwelling  in  them  as  a  vital  principle.  So  that 
the  conviction  they  have,  does  not  only  differ  from  that  which 
natural  men  have,  in  its  concomitants,  in  that  it  is  accompa- 
nied with  good  works  ;  but  the  belief  itself  is  diverse,  the  as- 
sent and  conviction  of  the  judgment  is  of  a  kind  peculiar  to 
those  who  are  spiritual,  and  that  which  natural  men  are 
wholly  destitute  of.  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  af- 
ter 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  bcheveth  that  Jesus  is  the 
Christ,  is  born  of  God.  Ver.  10.  He  that  believeih  on  thf 
Son  ©f  God,  hath  the  witness  in  himself," 


236  RELIGIOUS  AFFECTIONS. 

What  a  spiritual  conviction  of  the  judgment  is,  ve  arc  nat- 
urally led  to  determine   from  what  has  been  said  already,  un- 
der the  former  head  of  a  spiritual  understanding.     The  con* 
viction  of  the  judgment  arises   from  the  illumination  of  the 
understanding  ;  the  passing  of  a  right  judgment  on  things, 
depends  on   having  a  right  apprehension  or  idea  of  things. 
And  therefore  it  follows,  that  a  spiritual  conviction  of  the  truth 
of  the  great  things  of  the  gospel,  is  such  a  conviction,  as  ari- 
ses from   having  a  spiritual  view   or   apprehension   of  those 
things  in  the  mind.     And  this    is  also  evident  from  the  scrip- 
ture, which  often  represents,  that  a  saving  belief  of  the  reality 
and  divinity  of  the  things  proposed  and  exhibited  to  us  in  the 
gospel,  is  from  the  Spirit  of  God's  enlightening  the  mind,  to 
have  right  apprehensions  of  the  nature  of  those  things,  and  so 
as  it  were  unveiling  things,  or  revealing  them,  and  enabling 
the  mind  to  view  them   and  see  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  arc  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.5*     Where   it  is 
plain,  that  true   faith  arises  from  a   spiritual  sight  of  Christ. 
And  John  xvii.  6,  7,  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  be- 
lieved that  thou  didst  send  me."     Where    Christ's  manifest- 
ing God's  name  to  the  disciples,  or  giving  them  a   true  appre- 
hension and    view  ot   divine  things,  was    that  whereby    they 
knew  that  Christ's  doctrine  was  of  God,  and  that  Christ  him- 
self was  of  him,  and  was   sent  by   him,   Matth.   xvi.  16,  17. 
<<  Simon  Peter  said  ;  thou  art  Christ,  the  Son  of  the  living 


RELIGIOUS  AFFECTIONS.  23? 

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,  i  John  v.  10. 
He  that  believeth  on  the  Son  of  God,  hath  the  witness  in  him- 
self, Gal.  i.  14,  15,  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  iiesh 
and  blood.'5 

If  it  be  so,  that  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,  viz.  a  sense  and  taste  of  the  divine,  su- 
preme, 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  things  that  have  been  already  said  : 
And  for  this  the  scripture  is  very  plain  and  express,  2  Cor.  iv. 
O....G.  «  But  if  our  gospel  be  hid,  it  is  hiji  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  Ave  preach  not  ourselves,  but  Ghrfet  Jesus  the  Lord  ;  and 
ourselves  your  servants  for  Jesus'  sake.  For  God,  who  com- 
manded 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."  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's  being  enlightened  tft 
behold  the  divine  glory  of  the  things  it  exhibits. 


238  RELIGIOUS  AFFECTIONS. 

This  view  or  sense  of  the  divine  glory,  and  unparalleled 
beauty  of  the  things  exhibited  to  us  in  the  gospel,  has  a  ten- 
dency to  convince  the  mind  of  their  divinity,  two  ways  ;  di- 
rectly, and  more  indirectly,  and  remotely.  1.  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 
allconquering  evidence  of  it  ;  especially  when  clearly  dis- 
covered, or  when  this  supernatural  sense  is  given  in  a  good 
degree. 

He  that  has  his  judgment  thus  directly  convinced  and  as- 
sured of  the  divinity  of  the  things  of  the  gospel,  by  a  clear 
view  of  their  divine  glory,  has  a  reasonable  conviction  ;  his  be- 
lief and  assurance  is  altogether  agreeable  to  reason  ;  because 
the  divine  glory  and  beauty  of  divine  tilings  is  in  itself,  real 
evidence  of  their  divinity,  and  the  most  direct  and  strong  evi- 
dence. He  that  truly  sees  the  divine,  transcendent,  supreme 
glory  of  those  things  which  arc  divine,  does  as  it  were  know 
their  divinity  intuitively  :  He  not  only  argues  that  they  are 
divine,  but  he  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  arti- 
ficial things,  and  all  other  glory,  does  mainly  consist  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 
so  see  them  to  be  divine  ;  because  they  see  that  in  them 
wherein  the  truest  idea  of  divinity  does  consist.  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  doc- 
trines of  the  gospel  to  be  from  God,  without  any  argument  or 
deduction  at  all;  but  it  is  without  any  long  chain  of  argu- 
ments ;  the  argument  is  but  one,  and  the  evidence  direct  ;  the 
mind  ascends  to  the  truth  of  the  gospel  but  by  one  step,  and 
thai  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 


RELIGIOUS  AFFECTIONS.  13J 

divine  things,  which  is  so  transcendent,  and  exceedingly  dif- 
ferent from  what  is  in  other  things,  that  if  it  were  seen,  would 
evidently  distinguish  them.  We  cannot  rationally  douht,  but 
that  things  that  are  divine,  that  appertain  to  the  Supi  erne 
Being,  arc  vastly  different  from  things  that  are  human  :  That 
there  is  a  Godlike,  high,  and  glorious  excellency  in  them, 
that  does  so  distinguish  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  there- 
fore 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  evident- 
ly distinguishing  of  the  subjects  or  authors,  to  any  one  who 
beholds  them.  How  vastly  is  the  speech  of  an  understanding 
man  different  from  that  of  a  little  child  !  And  how  greatly  dis- 
tinguished is  the  speech  of  some  men  of  great  genius,  as  Ho- 
mer, Cicero,  Milton,  Locke,  Addison,  and  others,  from  that 
of  many  other  understanding  men  I  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  nat- 
ural perfections  of  God,  in  the  manifestations  he  makes  of 
himself,  may  doubtless  be  unspeakably  more  evidently  dis- 
tinguishing, 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  inef- 
fable appearances  of  divinity,  as  will  leave  no  doubt  to  the  in- 
habitants of  the  world,  even  the  most  obstinate  infidels,  that  he 
who  appears  is  a  divine  person.  But  above  all,  do  the  mani- 
festations of  the  moral  and  spiritual  glory  of  the  divine  Being 


tAQ  RELIGIOUS  AFFECTIONS. 

(which  is  the  proper  beauty  of  the  divinity)  bring  their  owi> 
evidence,  and  tend  to  assure  the  heart.  Thus  the  disciple9 
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 
the  glory  of  his  transfiguration  to  his  disciples,  with  that  out- 
ward glory  to  their  bodiiy  eyes,  whicfi  was  a  sweet  and  admir- 
able symbol  and  semblance  of  his  spiritual  glory,  together 
with  his  spiritual  glory  itself,  manifested  to  their  minds  ;  the 
manifestation  of  glory  was  such,  as  did  perfectly,  and  with 
good  reason,  assure  them  of  his  divinity  ;  as  appears  by  what 
one  of  them,  viz.  the  Apostle  Peter,  says  concerning  it,  2  Pet. 
i.  16,  17,  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  maj- 
esty. For  he  received  from  God  the  Father,  honor  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  hoiy  mount,  because  the  manifestations  of  Christ  which 
were  there  made  to  their  minds,  and  which  their  minds  were 
especially  impressed  and  ravished  with,  were  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." 

Now  this  distinguishing  glory  of  the  divine  P>eing  has  it* 
brightest  appearance  and  manifestation,  in  the  things  propos- 
ed and  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  admira- 
ble, and  distinguishing  representations  and  exhibitions  ol  the 
glory  of  God's  moral  perfections,  that  ever  were  made  to  the 
world.  And  if  there  be  such  a  distinguishing,  evidential  man- 
ifestation of  divine  glory  in  the  gospel,  it  is  reasonable  to  sup- 
pose that  there  may  he  such  a  thing  as  seeing  it  :  What 
should  hinder  but  that  it  may  br  seen  ?  It  is  no  argument  that 
it  cannot  be  seen,  that  some  do  not  see  it  ;  though  thev  may 


RELIGIOUS  AFFECTIONS.  241 

be  discerning  men  in  temporal  matters.  If  there  be  such  in- 
effable, 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  au- 
thors 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  discern- 
ing and  better  taste.  And  if  there  be  a  book,  which  God  is 
the  author  of,  it  is  most  reasonable  to  suppose,  that  the  distin- 
guishing glories  of  his  word  are  of  such  a  kind,  as  that  the 
corruption  of  men's  hearts,  which  above  all  things  alienates 
men  from  the  Deity,  and  makes  the  heart  dull  and  stupid  to 
any  sense  or  taste  of  those  things  wherein  the  moral  glory  of 
the  divine  perfections  consists  :  I  say,  it  is  but  reasonable  to 
suppose,  that  this  would  blind  men  from  discerning  the  beau- 
ties of  such  a  book  ;  and  that  therefore  they  will  not  see  them, 
but  as  God  is  pleased  to  enlighten  them,  and  restore  an  holy 
taste,  to  discern  and  relish  divine  beauties. 

This  sense  of  the  spiritual  excellency  and  beauty  of  divine 
things,  does  also  tend  directly  to  convince  the  mind  of  the 
truth  of  the  gospel,  as  there  are  very  many  of  the  most  im- 
portant things  declared  in  the  gospel,  that  are  hid  from  the 
eyes  of  natural  men,  the  truth  of  which  does  in  effect  consist 
in  this  excellency,  or  does  so  immediately  depend  upon  it,  and 
result  from  it,  that  in  this  excellency's  being  seen,  the  truth 
of  those  things  is  seen.  As  soon  as  ever  the  eyes  are  opened 
to  behold  the  holy  beauty  and  amiableness  that  is  in  divine 
things,  a  multitude  of  most  important  doctrines  of  the  gospel 
that  depend  upon  it  (which  all  appear  strange  and  dark  to  nat- 
ural men)  are  at  once  seen  to  be  true.  As  for  instance,  here- 
by appears  the  truth  of  what  the  word  of  God  declares  con- 
cerning the  exceeding  evil  of  sin  ;  for  the  same  eye  that  dis- 
cerns 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  bitter- 
ness of  moral  evil.     And  by  this  means  a  man  sees  his  ov-  n 

Vol.  IV.  2  G 


242  RELIGIOUS  AFFECTIONS. 

sinfulness  and  loathsomeness  ;  for  he  has  now  a  sense  to  dis- 
cern 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  ;  and  this  shows  him 
the  truth  of  what  the  scripture  reveals  concerning  the  corrup- 
tion of  man's  nature,  his  original  sin,  and  the  ruinous,  undone 
condition  man  is  in,  and  his  need  of  a  Saviour,  his  need  of  the 
mighty  power  of  God  to  renew  his  heart  and  change  his  na- 
ture. Men,  by  seeing  the  true  excellency  of  holiness,  do  see 
the  glory  of  all  those  things,  which  both  reason  and  scripture 
shew  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  glo- 
rious excellency  and  majesty,  his  being  the  fountain  of  all 
good,  the  only  happiness  of  the  creature,  8cc.  And  this  again 
shews  the  mind  the  truth  of  what  the  scripture  teaches  con- 
cerning the  evil  of  sin  against  so  glorious  a  God  ;  and  also  the 
truth  of  what  it  teaches  concerning  sin's  just  desert  of  that 
dreadful  punishment  which  it  reveals  ;  and  also  concerning 
the  impossibility  of  our  offering  any  satisfaction,  or  sufficient 
atonement  for  that  which  is  so  infinitely  evil  and  heinous. 
And  this  again  shews  the  truth  of  what  the  scripture  reveals 
concerning  the  necessity  of  a  Saviour,  to  offer  an  atonement 
of  infinite  value  for  sin.  And  this  sense  of  spiritual  beauty 
that  has  been  spoken  of,  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,  shews  the  truth  of  what 
the  gospel  declares  concerning  the  value  of  his  blood  and 
righteousness,  and  so  the  infinite  excellency  of  that  offering 
he  has  made  to  God  for  us,  and  so  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 ;  thus  the  soul 


RELIGIOUS  AFFECTIONS.  243 

sees  the  fitness  and  suitableness  of  this  way  of  salvation,  the 
admirable  wisdom  of  the  contrivance,  and  the  perfect  answer- 
ableness  of  the  provision  that  the  gospel  exhibits  (as  made  for 
us)  to  our  necessities.  A  sense  of  true  divine  beauty  being 
given  to  the  soul,  the  soul  discerns  the  beauty  of  every  part  of 
the  gospel  scheme.  This  also  shews  the  soul  the  truth  of 
what  the  word  of  God  declares  concerning  man's  chief  hap- 
piness, as  consisting  in  holy  exercises  and  enjoyments.  This 
shews  the  truth,  of  what  the  gospel  declares  concerning  the 
unspeakable  glory  of  the  heavenly  state.  And  what  the 
prophecies  of  the  Old  Testament,  and  the  writings  of  the 
apostles  declare  concerning  the  glory  of  the  Messiah's  king- 
dom, is  now  all  plain  ;  and  ako  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,  appears  to  the  soul,  only  by  impart- 
ing that  spiritual  taste  of  divine  beauty,  which  has  been  spok- 
en of  ;  they  being  hidden  things  to  the  soul  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  vir- 
tue and  holiness,  was  the  author  of  the  scriptures.  And  the 
opening  to  view,  with  such  clearness,  such  a  world  of  won- 
derful and  glorious  truth  in  the  gospel,  that  before  was  un- 
known, 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  of  the  divinity  of  the  gos- 
pel. 

Unless  men  may  come  to  a  reasonable,  solid  persuasion  and 
conviction  of  the  truth  of  the  gospel,  by  the  internal  evidenc- 
es of  it,  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  ef- 
fectual 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 


*M  RELIGIOUS  AFFECTIONS. 

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  ?jid  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  gen= 
eral  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  in- 
numerable 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  I  know  when  these  histo- 
ries were  written  ?  Learned  men  tell  me  these  histories 
were  so  and  so  attested  in  the  day  of  them  ;  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  endless  doubts  and 
scruples  remain. 

But  the  gospel  was  not  given  only  for  learned  men.  There 
are  at  least  nineteen  in  twenty,  if  not  ninetynine  in  an  hun- 
dred, of  these  for  whom  the  scriptures  were  written,  that  are 
not  capable  of  any  certain  or  effectual  conviction  of  the  di- 
vine authority  of  the  scriptures,  by  such  arguments  as  learn- 
ed men  make  use  of.  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  ac- 


RELIGIOUS  AFFECTIONS.  243 

quaintance  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  i»- 
finitely  difficult.  Miserable  is  the  condition  of  the  Houssa- 
tunnuck  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  thern,  the  most  convincing,  assuring,  satisfying  and 
manifold  evidence  of  his  faithfulness  in  the  covenant  of  grace  ; 
and  as  David  says,  "  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  faith- 
fulness 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  con- 
clude, that  there  is  some  sort  of  evidence  which  God  has  giv- 
en, 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  were  not  blind  to  them,  tend  to 
give  an  higher  persuasion,  than  any  arguing  from  history,  hu- 
man tradition,  Sec.  which  the  illiterate  :;nd  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  as- 
surance of  faith.     And  Col.  ii.  2.     That  their  hearts  might 


246  RELIGIOUS  AFFECTION'S. 

be  comforted,  being  knit  together  in  love,  and  unto  all  riches 
of  the  full  assurance  of  understanding,  to  the  acknowledgr 
ment  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  assur- 
ance of.  But  it  is  certain,  that  such  an  assurance  is  not  to  be 
attained  by  the  greater  part  of  them  who  live  under  the  gos- 
pel, 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  an  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  tor- 
tures 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  as- 
sured persuasion  this  way  ;  or  indeed  for  whom  it  was  pos- 
sible, 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,  and  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  nev- 
er prevailed  so  much,  in  any  age,  as  in  this,  wherein  these  ar- 
guments  are  handled  to  the  greatest  advantage. 


RELIGIOUS  AFFECTIONS.  247 

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,  de- 
clare that  faith,  which  is  the  substance  of  things  hoped  for, 
and  the  evidence  of  things  not  seen,  are  called  witnesses, 
Heb.  xi.  1,  and  xii.  1,  because  by  their  profession  and  prac- 
tice, they  declare  their  assurance  of  the  truth  and  divinity  of 
the  gospel,  having  had  the  eyes  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,  and  to 
have  seen  that  it  is  indeed  divine  ;  and  so  can  speak  in  the 
style  of  witnesses  ;  and  not  only  say,  that  they  think  the  gos- 
pel is  divine,  but  say,  that  it  is  divine,  giving  it  in  as  their  tes- 
timony, because  they  have  seen  it  to  be  so.  Doubtless  Pe- 
ter, 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 


248  RELIGIOUS  AFFECTIONS. 

at  the  day  of  judgment  ;  though  what  will  he  universail/ 
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  varie- 
ty of  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  judg- 
ment, 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  ser- 
viceable 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  tonhe  begetting  of 
a  saving  faith  in  men.  Though  what  was  said  before  re- 
mains true,  that  there  is  no  spiritual  conviction  of  the  judg- 
ment, 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, 

2.  To  observe  how  a  view  of  this  divine  glory  does  convince 
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  arc  offer- 
ed. The  mind  of  man  is  naturally  full  of  enmity  against  the 
doctrines  of  the  gospel  ;  which  is  a  disadvantage  to  those  ar- 
guments 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  ii   lo  be  open  and  free.     Hence  is  a  vast 


RELIGIOUS  AFFECTIONS.  24« 

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. 

-Vi/,  It  not  only  removes  the  hitiderances  of  reason,  but 
positively  helps  reason.  It  makes  even  the  speculative  no- 
tions 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  a  light  cast  upon  them,  and  are  impress- 
ed 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  di- 
vine 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  shew 
the  nature  of  a  spiritual  conviction  of  the  judgment  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  seme  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  of  the 
things  of  religion,  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  cniightenings 
of  the  Spirit  of  God.  That  more  lively  and  sensible  appre- 
hension of  the  things  of  religion,  with  respect  to  what  is  nat- 
ural in  them,  such  as  natural  men  have  who  are  under  awak- 
Vol.  IV.  2  H 


250  RELIGIOUS  AFFECTIONS. 

enings  and  common  illuminations,  will  give  some  degree  oi" 
conviction  of  the  truth  of  divine  things,  beyond  what  they  had 
before  they  were  Thus  enlightened.  For  hereby  they  see  the 
manifestations  there  are,  in  the  revelation  made  in  the  holy 
scriptures,  and  things  exhibited  in  that  revelation,  of  the  nat- 
ural perfections  of  God  ;  such  as  his  greatness,  power,  and 
awful  majesty  ;  which  tends  to  convince  the  mind,  that  this  h 
the  word  of  a  great  and  terrible  God.  From  the  tokens  there 
are  of  God's  greatness  ard  majesty  in  his  word  and  works, 
which  they  have  a  great  sense  of,  from  the  common  influence 
of  the  Spirit  of  God,  they  may  have  a  much  greater  convic- 
tion that  these  are  indeed  the  words  and  works  of  a  very  great 
invisible  Being.  And  the  lively  apprehension  of  the  great- 
ness 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  beiieve  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  that  is  in  the  things  of  religion  ;  and  there- 
fore no  spiritual  conviction  of  their  truth.  But  yet  such  con- 
victions arc  sometimes  mistaken  for  saving  convictions,  and 
the  affections  flowing  from  them,  for  saving  affections. 

2.  The  extraordinary  impressions  which  arc  made  on  the 
imaginations  of  some  persons,  in  the  visions  and  immediate 
strong  impulses  and  suggestions'  that"  they  have,  as  though 
they  saw  sights,  and  had  words  spoken  to  them,  may,  and  of- 
ten 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  arc  re- 


RELIGIOUS  AFFECTIONS.  25! 

vealed  in  the  scriptures  ;  however  their  confidence  is  found- 
ed in  delusion,  and  so  nothing  worth.  As  for  instance,  if  a 
person  has  by  some  invisible  agent,  immediately  and  strong- 
ly 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  :  And  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,  Sec. ...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  mov- 
ed, and  uttered  such  and  such  words  ;  the  people  may  be  ver- 
ily persuaded  that  it  is  a  miracle  wrought  by  Christ  himself ; 
and  from  thence  may  be  confident  there  is  a  Christ,  and  that 
what  tfeey  are  told  of  his  death  and  sufferings,  and  resurrec- 
tion, and  ascension,  and  present  government  of  the  world  is 
true  ;  for  they  may  look  upon  this  miracle,  as  a  certain  evi- 
dence 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  influence  is 


252  RELIGIOUS  AFFECTIONS. 

delusion:  But  yet  he  may  mix  some  truth  with  his  lies,  thai 
his  lies  may  not  be  so  easily  discovered. 

There  are  multitudes  that  are  deluded  'With  a  counterfeit 
faith,  from  impressions  on  their  imagination,  in  the  manner 
which  has  been  now  spoken  of.  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  glo- 
ry ;  they  know  that  Christ  died  for  sinners, for  they  have  seen 
h'ijh  hanging  on  the  cross,  and  his  blood  running  from  his 
■wounds  ;  they  know  there  is  a  heaven  and  a  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  of 
the  thines  of  religion  greatly  increased,  when  the  foundation 
of  it  is  only  a  persuasion  they  have  received  of  their  interest 
in  them.  They  first  by  some  means  or  other,  take  up  a  con- 
fidence, that  if  there  be  a  Christ  and  heaven,  they  are  theirs  j 
and  this  prejudices  them  mere  in  favor  of  the  truth  of  them. 
"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  mens'  in- 
terest and  inclinations  have  on  their  judgments.  While  a 
natural  man  thinks,  that  if  there  be  a  heaven  and  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  other  folks, 
and  not  to  him,  then  he  can  easily  allow  the  reality  of  hell, 
and  cry  out  of  others'  senselessness  and  sottishness  in  neg- 
lecting means  of  escape  from  it :  And  being  confident  that  he 
is  a  child  of  God,  and  that  God  has  promised  heaven  to  him} 


RELIGIOUS  AFFECTIONS.  253 

he  may  seem  strong  in  the  faith  of  its  reality,  and  may  hav® 
a  great  zeal  against  that  infidelity  which  denies  it. 

But  I  proceed  to  another  distinguishing  sign  of  gracious  af- 
fections. 

VI.  Gracious  affections  are  attended  with  evangelical  hu- 
miliation. 

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  evan- 
gelical humiliation.  The  former  is  what  men  may  be  the 
subjects  of,  while  they  are  yet  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  con- 
science ;  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's  being  assisted  to 
a  greater  sense  of  the  things  of  religion,  as  to  their  natural 
properties  and  qualities,  and  particularly  of  the  natural  per- 
fections of  God,  such  as  his  greatness,  terrible  majesty,  Sec. 
which  were  manifested  to  the  congregation  of  Israel,  in  giv- 
ing 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  per- 
fections 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  wicked  men  and  devils  at  the 
day  of  judgment ;  but  they  do  not  see  their  own  odiousness 
on  the  account  ot  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  perfec- 
tion. In  a  legal  humiliation,  men  are  made  sensible  that  they 
are  little  and  nothing  before  the  great  and  terrible  God,  and 
that  they  are  undone,  and  wholly  insufficient  to  help  them- 
selves ;  as  wicked  men  will  be  at  the  clay  of  judgment :  But 
they  have  not  an  answerable  frame  of  heart,  consisting  in  a 
disposition  to  abase  themselves,  and  exalt  God  alone  ;  this  dis- 


£54  RELIGIOUS  AFFECTIONS. 

position  is  given  only  in  evangelical  humiliation,  by  oven 
ing  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  un- 
derstanding, the  will  is  not  bowed,  nor  the  inclination  altered  ; 
this  is  done  only  in  evangelical  humiliation.  In  legal  humil- 
iation, men  are  brought  to  despair  of  helping  themselves  ;  ia 
evangelical,  they  are  brought  voluntarily  to  deny  and  re- 
nounce 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  or- 
der 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,  and 
exceedingly  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  es- 
sence of  evangelical  humiliation  consists  in  such  humility,  as 
becomes  a  creature,  in  itself  exceeding  sinful,  under  a  dispen- 
sation of  grace  ;  consisting  in  a  mean  esteem  of  himself,  as  ia 
himself  nothing,  and  altogether  contemptible  and  odious  ;  at- 
tended 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,  and  every  thing  appertaining 
to  the  new  covenant,  and  all  God's  dispensations  towards  fallen 
man,  are  calculated  to  bring  to  pass  this  effect  in  the  hearts  of 
men.  They  that  are  destitute  of  this,  have  no  true  religion, 
whatever  profession  they  may  make,  and  how  high  soever 
religious  affections  may  be,  Hab.  ii.  4.     "  Behold,  his 


RELIGIOUS  AFFECTIONS.  $& 

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  excel- 
lency. 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.  Psalm  xxxiv.  18. 
K  The  Lord  is  nigh  unto  them  that  are  of  a  broken  heart,  and 
saveth  such  as  be  of  a  contrite  spMt.  Psalm  li.  1 7.  The  sac- 
rifices of  God  are  a  broken  spirit :  A  broken  and  a  contrite 
heart,  O  God,  thou  wilt  not  despise.  Psalm  cxxxviii.  6. 
Though  the  Lord  be  high,  yet  hath  he  respect  unto  the  lowly. 
Prov.  iii.  34.  He  giveth  grace  unto  the  lowly,  Isa.  Ivii.  15. 
Thus  saith  the  "  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.  IViicah  vi.  8.  He  hath  shewed  thee, 
O  man,  what  is  good  ;  and  what  doth  the  Lord  thy  God  re- 
quire of  thee  ;  but  to  do  justly,  and  to  love  mercy,  and  to  walk 
humbly  with  thy  God  ?  Mat.  v.  3.  Blessed  are  the  poor  in 
spirit;  for  theirs  is  the  kingdom  of  God.  Mat.  xviii.  3,  4. 
Verily  I  say  unto  you,  except  ye  be  converted,  and  become  es 
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.  Mark  x.  15, 
Verily  I  say  unto  you,  whosoever  shall  not  receive  the  king- 
dom of  God  as  a  little  child,  he  shall  not  enter  therein."  The 
Centurion,  that  we  have  an  account  of,  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  the  woman's  coming  to  Christ,  that  was  a  sinner,  Luke  vii. 
37,  Sec.  "  And  behold,  a  woman  in  the  city,  which  was  a  sin- 
ner, 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   Ids  feet  with 


250  RELIGIOUS  AFFECTIONS. 

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  i/Iory  of  a  woman,  (1  Cor.  xi.  15)  too  good  to  -wipe  the 
feet  of  Christ  withal.  Jesus  most  graciously  accepted  her, 
and  says  to  her,  "  thy  faith  hath  saved  thee,  go  in  peace." 
The  woman  of  Canaan  submitted  to  Christ,  in  his  saying,  «  it 
is  not  meet  to  take  the  children's  bread  and  to  cast  it  to  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.  Mat.  xv.  26,  27, 
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,  Sec.  See 
also  Luke  xviii.  9,  Sec.  And  he  spake  this  parable  unto  cer- 
tain which  trusted  in  themselves  that  they  were  righteous,  and 
despised  others,  Sec.  The  publican  standing  afar  o:F,  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  oth- 
er :  For  every  one  that  exalteth  himself,  shall  be  ahased  ;  and 
he  that  humbleth  himself,  shall  be  exalted.  Mat.  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,  humble- 
ness of  mind.  Ezek.  xx.  41,  43.  I  will  accept  you  with  your 
sweet  savor,  when  I  bring  you  out  from  the  people,  Sec.  And 
there  shall  ye  remember  your  ways,  and  all  your  doings, 
Wherein  ye  have  been  defiled,  and  ye  shall  loath  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  ray  statutes,  Sec.  Then  shall  ye  remember  your  own 
evil  ways,  and  your  doings  that  were  not  good,  and  shall  loath 
yourselves  in  your  own  sight,  for  your  iniquities,  and  for  your 
abominations.  "Chap.  xvi.  (:3.  That  thou  mayst  remember 
and  be  confounded,  and  never  open  thy  mouth  any  more  be- 
cause of  thy  shame,  when  I  am  pacified  toward  thee  for  all 
that  thou  hast  done,  saith  the  Lord.  Job  xlii.  I  abhor  my- 
self, and  repent  in  dust  and  ashes." 


RELIGIOUS  AFFECTIONS.  2s7 

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.*  This  is  the  principal  part  of 
the  great  Christian  duty  of  selfdenial.  That  duty  consists 
in  two  things,  viz.  first.  In  a  man's  denying  his  worldly  inclina- 
tions, and  in  forsaking  and  renouncing  all  worldly  objects  and 
•enjoyments  ;  and,  secondly,  In  denying  his  natural  selfexalta- 
tion,  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  himself,  and  annihilate  himself. 
Thus  the  Christian  doth  in  evangelical  humiliation.  And 
this  latter  is  the  greatest  and  most  difficult  part  of  selfdenial : 
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  mortifica- 
tion) 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  hevef  the  better,  but 
their  latter  end  was  worse  than  their  beginning  ;  they  turned 
out  one  black  devil,  to  let  in  seven  white  ones,  that  were 
worse  than  the  first,  though  of  a  fairer  countenance.  It  is  in« 
expressible,  and  almost  inconceivable,  how  strong  a  selfright- 
eous,  selfexalting  disposition  is  naturally  in  man  ;  and  what 
he  will  not  do  and  suffer  to  feed  and  gratify  it ;  and  what 
lengths  have  been  gone  in  a  seeming  selfdenial  in  other  res- 

*  Calvin,  in  his  Institutions,  Book  II.  chap.  2.  \  11,  says,  "  I  was  always 
exceedingly  pleased  with  that  saying  of  Ch'ysostom,  "  The  foundation  of 
our  philosophy  is  humility  ;"  and  yet  more  pleased  with  that  of  Augustine. 
*'  As,  says  he,  the  rhttorician  being  asked,  what  was  the  first  thing  in  the  rules 
of  eloquence,  he  answered,  pronunciation;  what  was  the  second,  pronuncia- 
tion ;  what  was  the  third,  still  he  answered,  pronunciation.  So  if  you  shall 
ask  me  concerning  the  precepts  of  the  Christian  religion,  I  would  answer, 
firstly,  secondly,  and  thirdly,  and  forever,  humility." 

Vol.  IV.  3  I 


258  RELIGIOUS  AFFECTIONS, 

pects,  by  Essenes  and  Pharisees  among  the  Jews,  ami  bj 
Papists,  many  sects  of  heretics,  and  enthusiasts,  among  pro- 
fessing Christians  ;  and  by  many  Mahometans ;  and  by  Py- 
;orean  philosophers,  and  others  among  the  Heathen  ;  and 
ajl  to  cio  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  crea- 
tures. 

That  humiliation  which  has  been  spoken  of,  is  what  all  the 
most  glorious  hypocrites,  who  make  the  most  splendid  shew 
of  mortification  to  the  world,  and  high  religious  affection,  do 
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  philoso- 
phers were  truly  gracious,  in  whom  was  so  bright  an  appear- 
ance of  many  virtues,  and  also  great  illuminations,  and  inward 
fervors  and  elevations  of  mind,  as  though  they  were  truly  the 
subjects  of  divine  illapses  and  heavenly  communications.*    It 

*  "  Albeit  the  Pythagoreans  were  thus  famous  for  Judaic  mysterious  wis- 
dom, and  many  moral,  as  well  as  natural  accomplishments,  yet  were  they 
not  exempted  from  boasting  and  pride  ;  which  was  indeed  a  vice  most  epi- 
demic, and  as  it  were  congenial,  among  all  the  philosophers  ;  but  in  a  mere 
particular  manner,  among  the  Pythagoreans.  So  Hornius  Hist.  Philosoph.  L. 
3.  chap  xi.  The  manners  of  the  Pythagoreans  weie  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  impu- 
dence, 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 
beats,  together  with  some  common  elevations  and  raisures  of  spirit,  (peradven- 
ture  from  a  more  than  ordinary,  though  not  special  and  saving  assistance  of 
the  Spiiit)  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,  didf  eed,  nourish,  stiengthen  and  render 
most  inveterate,  this  hell  bred  pest  of  their  hearts.  Yea,  those  of  them  thaC 
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 
ethers,  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, 


RELIGIOUS  AFFECTIONS.  25* 

Is  true,  that  many  hypocrites  make  gi'eat  pretences  to  humil- 
ity, as  well  as  other  graces  ;  and  very  often  there  is  nothing 
whatsoever  which  they  make  a  higher  profession  of.  They 
endeavor  to  make  a  great  shew  of  humility  in  speech  and  be- 
havior ;  but  they  commonly  make  bungling  work  of  it,  though 
glorious  work  in  their  own  eyes.  They  cannot  find  out  what 
a  humble  speech  and  behavior  is,  or  how  to  speak  and  act  so 
that  there  may  indeed  be  a  savor  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  behavior  becoming  holy  humility,  by  the  vigor  of 
a  lowly  spirit  within  them.  And  therefore  they  have  no  oth- 
er way,  many  of  them,  but  only  to  be  much  in  declaring  that 
they  be  humble,  and  telling  how  they  were  humbled  to  the 
dust  at  such  and  such  times,  and  abounding  in  very  bad  ex- 
pressions which  they  use  about  themselves  ;  such  as,  "  I  am 
the  least  of  all  saints,  I  am  a  poor  vile  creature,  I  am  not  wor- 
thy of  the  least  mercy,  or  that  God  should  look  upon  me  I 
Oh,  I  have  a  dreadful  wicked  heart  !  My  heart  is  worse  than 
the  devil !  Oh,  this  cursed  heart  of  mine,"  &c.  Such  ex- 
pressions are  very  often  used,  not  with  a  heart  that  is  broken, 
not  with  spiritual  mourning,  not  with  the  tears  of  her  that 
washed  Jesus's  feet,  not  as  "  remembering  and  being  con- 
founded, and  never  opening  their  mouth  more  because  of 
their  shame,  when  God  is  pacified,"  as  the  expression  is,  Ezek. 
xvi.  63,  but  with  a  light  air,  with  smiles  in  the  countenance, 
or  with  a  pharisaical  affectation  :  And  we  must  believe  that 
they  are  thus  humble,  and  see  themselves  so  vile,  upon  the 
credit  of  their  say  so  ;  for  there  is  nothing  appears  in  them 
of  any  savor  of  humility,  in  the  manner  of  their  deportment 
and  deeds  that  they  do.  There  are  many  that  are  full  of  ex- 
pressions 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, 

moral,  or  philosophic  excellence  to  feed  the  same.  Whence,  Austin  righily 
judged  all  these  philosophic  virtues  to  be  but  splendid  sins.  Gale's  Court  ofih: 
Gentiles,  Part  II.  B.  ii,  chap.  x.  ^  17, 


260  RELIGIOUS  AFFECTIONS. 

or  to  carry  it  towards  them  any  othevwise,  than  as  if  we  look-> 
ed  upon  them  as  some  of  the  chief  of  Christians.  There  arc 
many  that  are  much  in  crying  out  of  their  wicked  hearts,  and 
their  great  short  comings,  and  unprofitableness,  and  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  un- 
profitableness, 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  a  danger  of  a 
rooted  prejudice  in  them  against  such  a  minister. 

There  are  some  that  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  what- 
ever form  or  shape,  so  far  he  is  of  a  legal  spirit.  A  spirit  of 
pride  of  man's  own  righteousness,  morality,  holiness,  affec- 
tion, experience,  faith,  humiliation,  or  any  goodness  whatso- 
ever, 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  le- 
gal spirit  in  a  fallen,  sinful  creature,  can  be  nothing  else  but 
spiritual  pride  ;  and  reciprocally,  a  spiritually  proud  spirit  is 
a  legal  spirit.  There  is  no  man  living  that  is  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 
Lis  experiences,  and  makes  a  righteousness  of  them  ;  howev- 
er 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 


RELIGIOUS  AFFECTIONS.  26 1 

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  :  And  with  this  encouragement  he  goes  before  God  in 
prayer  ;  and  this  makes  him  expect  much  from  God  ;  and 
this  makes  him  think  that  Christ  loves  him,  and  that  he  is 
willing  to  clothe  him  with  his  righteousness  ;  because  he  sup- 
poses 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  experien- 
ces, 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  ad- 
vancing 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. 

There  is  a  pretended  great  humiliation,  and  being  dead  to 
the  law,  and  emptied  of  self,  which  is  one  of  the  biggest  and 
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  hearts,  and  of  being  brought  fully  off  from 
works  ;  whose  conversation  has  savored  most  of  a  selfright- 
cous  spirit  of  any  that  ever  I  had  opportunity  to  observe. 


362  RELIGIOUS  AFFECTIONS. 

And  some  who  think  themselves  quite  emptied  of  them- 
selves, and  are  confident  that  they  are  abased  in  the  dust,  are 
full  as  they  can  hold  wilh  the  glory  of  their  own  humility,  and 
lifted  up  to  heaven  with  an  high  opinion  of  their  abasement. 
Their  humility  is  a  swelling,  selfconceited,  confident,  showy, 
ncisy,  assuming  humility.  It  seems  to  be  the  nature  of  spir- 
itual pride  to  make  men  conceited  and  ostentatious  of  their 
humility.  This  appears  in  that  first  born  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 
Cod  or  is  worshipped  ;  he  styles  himself  Servant  of  ser- 
vants ;  and  to  make  a  shew  of  humility,  washes  the  feet  of  a 
number  of  poor  men  at  his  inauguration.        ' 

For  persons  to  be  truly  emptied  of  themselves,  and  to  be 
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  behavior  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  selfrighteousness.  The 
sublilty  of  Satan  appears  in  its  height,  in  his  managing  of  per- 
sons 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  lead- 
ing souls,  either  in  good  or  evil. 

But  though  spiritual  pride  be  so  subtle  and  secret  an  iniqui- 
ty, and  commonly  appears  under  a  pretext  of  great  humility  ; 
yet  there  arc  two  things  by  which  it  may  (perhaps  universal- 
ly and  surely)  be  discovered  and  distinguished. 

The  first  thing  is  this  ;  he  that  is  under  the  prevalence  of 
this  distemper,  is  apt  to  think  highly  of  his  attainments  in  re- 
ligion, us  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  distin- 
guishingly  good  and  great  experiences.  That  is  the  secret 
language  of  his  heart,  Luke  xviii.  11.    "  Cod,  I  thank   thee 


RELIGIOUS  AFFECTIONS.  2G« 

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,  Matth.  xxiii.  6,  7.  i.  e.  they  are 
yet  apt  to  expect  that  others  should  regard  them,  and  yield  to 
them,  as  masters  in  matters  of  religion.* 

But  he  whose  heart  is  under  the  power  of  Christian  hu- 
mility, 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.  Humili- 
ty, 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  in- 
ward 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 

*  "  There  be  two  things  wherein  it  appears  that  a  man  lias  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."  Sheparet's  Parable,  Pjr;  L 
P.  181,18a. 


264  RELIGIOUS  AFFECTIONS: 

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  to  others,  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." 

There  are  some  persons'  experiences  that  naturally  work 
that  way,  to  make  them  think  highly  of  them  ;  and  they  do 
often  themselves  speak  of  their  experiences  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  cvumb  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  experi- 
ences, 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  :  For  to  have  great  experiences,  if 
the  experiences  be  true  and  worth  the  telling  of,  is  the  same 
thing  as  to  have  great  grace  :  There  is  no  true  experience, 
but  the  exercise  of  grace  ;  and  exactly  according  to  the  de- 
gree 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 


RELIGIOUS  AFFECTIONS.  2CS 

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 
aiot  they  that  did  it,  it  was  free  grace,  they  are  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  that  Christ  tells  us  of,  Luke  xviii. 
He  in  wocds  gave  God  the  glory  of  making  him  to  differ  from 
other  men  ;  God,  I  thank  thee,  says  he,  that  I  am  not  as  oth- 
er men.*  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  there- 
fore have  the  most  excellent  experiences,  and  are  the  greatest 
in  the  kingdom  of  heaven,  humble  themselves  as  a  little  child, 
Matth.  viti.  4,  because  they  look  on  themselves  as  but  little 
children  in  grace,  and  their  attainments  to  be  but  the  attain- 
ments of  babes  in  Christ,  and  are  astonished  at,  and  ashamed 
of  the  low  degrees  of  their  love,  and  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,  wist  noS 
that  his  face  shone.  There  are  some  persons  that  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  them- 

*  Calvin,  in  his  Institutions,  B.  III.  chap.  xii.  §  7,  speaking  of  this  Phari- 
see, 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  pre^fnae  of  Godj  unacceptable 
dad  odious."  r 

Vol.  IV.  2  K 


266  RELIGIOUS  AFFECTIONS. 

selves  to  be  least  of  all  saints,  and  to  think  that  every  saint's 
attainments  and  experiences  arc  higher  than  his.* 

Such  is  the  nature  of  grace,  and  of  true  spiritual  light,  that 
they  naturally  dispose  the  scints  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.  As  will 
appear  most  clear  and  evident  to  any  one  that  soberly  and 
thoroughly  weighs  the  nature  and  reason  of  things,and  consid- 
ers the  things  following. 

That  grace  and  holiness  is  worthy  to  he  called  little,  that 
is,  little  in  comparison  of  what  it  ought  to  be.  And  so  it 
seems  to  one  that  is  truly  gracious  :  For  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  struggles  and  reaches  after  ;  and 
it  is  by  that  that  he  estimates  and  judges  of  what  he  does,  and 
what  he  has.  To  a  gracious  soul,  and  especially  to  one  emi- 
nently gracious,  that  holiness  appears  little,  which  is  little  of 
what  it  should  be  ;  little  of  what  he  sees  infinite  reason  for, 
and  obligation  to.  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  amia- 
bleness  in  him.     For  the  like  reason  as  a  hungry  man  natur-- 

*  Luther,  as  his  words  are  cited  by  Rutherford,  in  his  Display  of  the  spir- 
itual 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  for- 
ward, 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  apprch^aded,  and  has  no  further  need  of 
seeking  Hence  also  many  fall  back,  and  pine  away  in  spiritual  security  and 
s!othfulness  So  Bernard  says,  "  To  stand  still  in  God's  way,  is  to  go  back." 
Wherefore  this  remains  to  him  that  he  has  begun  to  be  a  Christian,  to  think 
that  he  is  not  yet  a  Christian,  bat  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  enly  in  his  beginnings.  Therelore  he  is  not  a  Christian,  that  is 
a  Christian,  that  is.  he  that  thinks  himself  a  finished  Christian,  and  is  not  sensi- 
ble how  he  falls  short.  Wc  reach  after  heaven,  but  are  not  in  heaven.  Woe 
to  him  that  is  wholly  renewed,  that  is,  that  thinks  himself  to  be  so.  That 
inan,  without  doubt,  has  never  so  much  as  begun  to  be  renewed,  nor  did  he 
ever  taste  what  it  is  to  be  a  Christian." 


RELIGIOUS  AFFECTIONS.  3.6f 

ally  accounts  that  which  is  set  before  him,  but  a  little  food,  a 
small  matter,  not  worth  mentioning,  that  is  nothing  in  com- 
parison of  his  appetite.  Or  as  the  child  of  a  great  prince, 
that  is  jealous  for  the  honor  of  his  father,  and  beholds  the  res- 
pect which  men  shew  him,  naturally  looks  on  that  honor  and 
respect  very  little,  and  not  worthy  to  be  regarded,  which  is 
nothing  in  comparison  of  that  which  the  dignity  of  his  father 
requires. 

But  that  is  the  nature  of  true  grace  and  spiritual  light, 
that  it  opens  to  a  person's  view  the  infinite  reason  there  is  that 
he  should  be  holy  in  a  high  degree.  And  the  more  grace  he 
has,  the  more  this  is  opened  to  view,  the  greater  sense  he  has 
of  the  infinite  excellency  and  glory  of  the  divine  Being,  and 
of  the  infinite  dignity  of  the  person  of  Christ,  and  the  bound- 
less 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,  and  the  person  is  astonish- 
ed to  think  how  much  it  becomes  him  to  love  this  God,  and 
this  glorious  Redeemer,  that  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  wonder- 
ful :  And  therefore  is  more  ready  to  think  that  others  are  be- 
yond him.  For  wondering  at  the  littleness  of  his  own  grace, 
he  can  scarcely  believe  that  so  strange  a  thing  happens  to  oili- 
er saints  :  It  is  amazing  to  him,  that  one  that  is  really  a  child 
of  God,  and  that  has  actually  received  the  saving  benefits  of 
that  unspeakable  love  of  Christ,  should  love  no  more  :  And 
he  is  apt  to  look  upon  it  as  a  thing  peculiar  to  himself,  a 
strange  and  exempt  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  re- 
ally increased  in  proportion  as  the  knowledge  of  God  is  in- 
creased ;  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  grace  and  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 


268  RELIGIOUS  AFFECTIONS. 

Object  seen  and  known.  The  soul  of  a  saint,  by  having  some- 
thing of  God  opened  to  sight,  is  convinced  of  much  more  than 
is  seen.  There  is  something  that  is  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  the  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  to  long  and  reach  after  more  knowledge 
and  more  love. 

Grace  and  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  in  his  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 
v/hat  these  things,  jointly  considered,  do  require  I  And  this 
grace  tends  to  convince  men  of  this,  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  other's  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  esti- 
mating his  love  by  the  whole  height  of  his  duty,  hence  it  ap« 
pears  astonishingly  little  and  low  in  his  eyes. 


RELIGIOUS  AFFECTIONS.  269 

And  the  eminent  saint,  having  such  a  conviction  of  the 
fcigh  degree  in  which  he  ought  to  love  God,  this  shews  him, 
not  only  the  littleness  of  his  grace,  but  the  greatness  of  his 
^remaining  corruption.  In  order  to  judge  how  much  corrup- 
tion or  sin  we  have  remaining  in  us,  we  must  take  our  meas- 
ure from  that  height  to  which  the  rule  of  our  duty  extends  : 
The  whole  of  the  distance  we  are  at  from  that  height,  is  sin  : 
Tor  failing  of  duty  is  sin  ;  otherwise  our  duty  is  not  our  duty, 
sand  by  how  much  the  more  we  fall  short  of  our  duty,  so 
much  the  more  sin  have  we,  Sin  is  no  other  than  disagreea- 
tleness,  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  halfway  to  that  height  which  duty  re- 
quires, then  they  have  more  corruption  in  their  hearts  than 
grace  ;  because  there  is  moi'e  goodness  wanting,  than  is  there  : 
And  all  that  is  wanting  is  sin  :  It  is  an  abominable  defect ; 
and  appears  so  to  the  saints  ;  especially  those  that  are  emi- 
nent ;  it  appears  exceeding  abominable  to  them,  that  Christ 
should  be  loved  so  little,  and  thanked  so  little  fur  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  rrfore  than 
their  goodness  :  It  not  only  tends  to  convince  them  that  their 
corruption  is  much  greater  than  their  goodness,  which  is  in- 
deed 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  hate- 
fulness  or  deformity  in  it ;  but  the  highest  degree  of  holiness 
in  a  creature,  has  not  an  infinite  loveliness  in  it  :  And  there- 
fore the  loveliness  of  it  is  as  nothing,  in  comparison  of  the  de- 
formity ol  the  least  sin.  That  every  sin  has  infinite  deform- 
ity and  hatefulness  in  it,  is  most  demonstrably  evident ;  be- 
cause what  the  evil,  or  iniquity,  or  hatefulness  of  sin  consists 
in,  is  the  violating  of  an  obligation,  or  the  being  or  doing  con- 


no  RELIGIOUS  AFFECTIONS. 

trary  to  what  we  should  he  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  hon- 
or any  being  is  in  some  proportion  to  his  loveliness  and  hon- 
orabJencss,  or  to  his  worthiness  to  be  loved  and  honored  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  wo;  thy  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,  ag- 
gravates it.  But  it  is  the  reverse  with  regard  to  the  worthi* 
ness  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  crea- 
ture, so  much  the  less  is  the  creature's  respect  worthy  of 
God's  notice  or  regard.  The  great  degree  of  superiority  in- 
creases 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  he  is 
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  mote  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, 
i.ut  the  more  a  person  has   of  spiritual   light,  the  more  do 


RELIGIOUS  AFFECTIONS.  $f\ 

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  move  a  person  has  of  it,  with  remaining  cor- 
ruption, the  less  does  his  goodness  and  holiness  appear,  in 
proportion  to  his  deformity  ;  and  not  only  to  his  past  deform- 
ity, hut  to  his  present  deformity,  in  the  sin  that  now  appears 
In  his  heart,  and  the  abominable  defects  of  his  highest  and 
best  affections,  and  brightest  experiences. 

The  nature  of  many  high  and  religious  affections,  and  great 
discoveries  (as  they  are  called)  in  many  persons  that  I  have 
been  acquainted  with,  is  to  hide  and  cover  over  the  corrup- 
tion 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  (as  they  call  them)  are  darkness  and 
not  light.  It  is  darkness  that  hides  men's  pollution  and  de- 
formity ;  but  light  let  into  the  heart  discovers  it,  searches  it 
out  in  its  secret  corners,  and  makes  it  plainly  to  appear  ;  es- 
pecially that  penetrating,  all  searching  light  of  God's  holi- 
ness and  glory.  It  is  true,  that  saving  discoveries  may  for 
the  present  hide  corruption  in  one  sense  ;  they  restrain  the 
positive  exercises  of  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  de- 
fects 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  cry  out  of  their  leanness,  and  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  sup- 


2^2  RELIGIOUS  AFFECTIONS. 

pose  the  most  eminent  saints  on  earth  appear  to  them,  if  be- 
held any  otherwise,  than  covered  over  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,  that  do  behold  the  beauty  and  glory  of  God  without 
a  vail  ?  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  lore,  without  any  cloud  of 
darkness  ?  And  how  do  they  look  on  the  deepest  reverence 
and  humility,  with  which  Worms  of  the  dust  on  earth  ap- 
proach that  infinite  Majesty  which  they  behold  ?  Do  they  ap- 
pear great  to  them,  or  so  much  as  worthy  of  the  name  of 
leverence  and  humility,  in  those  that  they  see  to  be  at  such 
an  infinite  distance  from  that  great  and  holy  God,  in  whose 
glorious  presence  they  are  ?  The  reason  why  the  highest  at- 
tainments of  the  saints  on  earth  appear  so  mean  to  them,  is> 
because  they  dwell  in  the  light  of  God's  glory,  and  see  God 
as  he  is.  And  it  is  in  this  respect  with  the  saints  on  earth,  as 
it  is  with  the  saints  in  heaven,  in  proportion  as  they  are  more 
eminent  in  grace. 

I  would  not  be  understood,  that  the  saints  on  earth  have  ia 
all  respects  the  worst  opinion  of  themselves,  when  they  have 
jnost  of  the  exercise  of  grace.  In  many  respects  it  is  other* 
wise.  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  them- 
selves at  different  times,  they  may  know,  when  grace  is  in 
lively  exercise,  that  it  is  better  with  them  than  it  was  before 
(though  before,  in  the  time  of  it,  they  did  not  see  so  much 
badness  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  cor- 
ruption, and  a  rational  conviction  of  a  greater  vileness  than 
they  saw  before  ;  and  many  have  more  of  a  sense  of  guilt, 
and  a  kind  of  legal  sense  of  their  sinfulness  by  far,  than  when 


RELIGIOUS  AFFECTIONS.  273 

in  the  lively  exercise  of  grace.  But  yet  it  is  true,  and  de» 
rnonstrable  from  the  forementioned  considerations,  that  the 
children  of  God  never  have  so  much  of  a  sensible  and  spir- 
itual conviction  of  their  deformity,  and  so  great,  and  quick, 
and  abasing  a  sense  of  their  present  vileness  and  odiousness, 
as  when  they  are  highest  in  the  exercise  of  true  and  pure 
grace  ;  and  never  are  they  so  much  disposed  to  set  them- 
selves low  among  Christians  as  then.  And  thus  he  that  is 
greatest  in  the  kingdom,  or  most  eminent  in  the  church 
of  Christ,  is  the  same  that  humbles  himself,  as  the  least  in- 
fant among  them  ;  agreeable  to  that  great  saying  of  Christ, 
Mat.  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  possi- 
ble, that  he  that  has  much  grace,  and  is  an  eminent  saint, 
may  know  it.  But  he  will  not  be  apt  to  know  it ;  it  will  not 
be  a  thing  obvious  to  him  :  That  he  is  better  than  others,  and 
has  higher  experiences  and  attainments,  is  not  a  foremost 
thought  ;  nor  is  it  that  which,  from  time  to  time  readily  of- 
fers itself;  it  is  a  thing  that  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  ;  and  he 
will  be  apt  to  lose  the  conviction  that  he  lias  by  pains  obtain- 
ed :  Nor  will  it  seem  at  all  natural  to  him  to  act  upon  that 
supposition.  And  this  maybe  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  mis- 
taken ;  he  is  no  eminent  saint,  but  under  the  great  prevail- 

Vol.  IV,  2  L 


2f4  RELIGIOUS  AFFECTIONS. 

ings  of  a  proud  and  selfrighteous  spirit."  And  if  this  be  ha» 
bitual  with  the  man,  and  is  steadily  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. 

And  that  sort  of  experiences  that  appears  to  be  of  that  ten- 
dency, and  is  found  from  time  to  time  to  have  that  effect,  to 
elevate  the  subject  of  them  with  a  great  conceit  of  those  ex- 
periences, is  certainly  vain  and  delusive.  Those  supposed  dis- 
coveries 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  Christ- 
ians, 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  ; 
as  is  evident  by  1  Cor.  viii.  2.  "  He  that  thinketh  he  know- 
eth  any  thing,  he  knoweth  nothing  yet  as  he  ought  to  know." 
Agur,  when  he  had  a  great  discovery  of  God,  and  sense  of 
the  wonderful  height  of  his  glory,  and  of  his  marvellous 
works,  and  cries  out  of  his  greatness  and  incomprehensible- 
ness  ;  at  the  same  time,  had  the  deepest  sense  of  his  brutish 
ignorance,  and  looked  upon  himself  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  fists  ?  Who  hath  bound  the  wa- 
ters 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  and  di- 
vine knowledge,  is  for  him  to  be  wise  in  his  own  eyes,  if  any 
thing  is.  And  therefore  it  comes  under  those  prohibitions, 
Prov.  hi.  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 
that  are  thus  wise   in  their  own  eyes,  are  some  of  the  least 


RELIGIOUS  AFFECTIONS.  2YS 

likely  to  get  good  of  any  in  the  world.  Experience  shews 
the  truth  of  that,  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  in- 
spiration. The  Spirit  of  God  may  reveal  to  such  an  one,  and 
dictate  to  him,  to  declare  to.others  secret  things,  that  other- 
wise would  be  hard,  yea  impossible  for  him  to  find  out.  As 
he  may  reveal  to  him  mysteries,  that  otherwise  would  be 
above  the  reach  of  his  reason  ;  or  things  in  a  distant  place, 
that  he  cannot  see  ;  or  future  events,  that  it  would  be  impos- 
sible for  him  to  know  and  declare,  if  they  were  not  extraor- 
dinarily revealed  to  him  ;  so  the  Spirit  of  God  might  reveal 
to  David  this  distinguishing  benefit  he  had  received,  by  con- 
versing 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  natur- 
al tendency  of  the  ordinary  gracious  influences  of  the  Spirit 
of  God,  from  that,  that  David  declares  of  his  distinguishing 
knowledge  under  the  extraordinary  influences  of  God's  Spirit^ 
immediately  dictating  to  him  the  divine  mind  by  inspiration, 
and  using  David  as  his  instrument  to  write  what  he  pleased 
for  the  benefit  of  his  church  ;  any  more  than  we  can  reason- 
ably argue,  that  it  is  the  natural  tendency  of  grace  to  incline 
men  to  curse  others,  and  wish  the  most  dreadful  misery  to 
them  that  can  be  thought  of,  because  David,  under  inspira- 


276  RELIGIOUS  AFFECTIONS. 

lion,  often  curses  others,   and  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  does  fundamental- 
ly consist.  But  it  may  be  that  greater  revelation  which  God 
made  to  him  of  the  Messiah,  and  the  things  of  his  future  king- 
dom, and  the  far  more  clear  and  extensive  knowledge  that  he 
had  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 
that  had  gone  before  him. 

Secondly,  Another  thing  that  is  an  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  humili- 
ty, to  be  highly  conceited  of  itself.  False  religious  affections 
have  generally  that  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  at- 
tainments in  this  respect,  and  admire  them.  But  eminently 
gracious  affections  (I  scruple  not  to  say  it)  arc  evermore  of  a 
contrary  tendency,  and  have  universally  a  contrary  effect  in 
those  that  have  them.  They  indeed  make  them  very  sensi- 
ble what  reason  there  is  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,  to  appear  small ;  and  their  remaining  pride  great, 
and  exceedingly  abominable. 

The  reason  why  a  proud  person  should  be  apt  to  think 
his  humility  great,  and  why  a  very  humble  person  should 
think  his  humility  small,  may  be  easily  seen,  if  it  be  con- 
sidered, 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  where- 
in they  properly  stand.  That  may  be  great  humiliation  in 
one,  that  is  no  humiliation  at  all  in  another  ;  because  the  de- 
gree of  honorablencss,  or  considerableness  wherein  each  docs 
properly  stand,  is  very  different.  For  some  great  man,  to  stoop 


RELIGIOUS  AFFECTIONS.  277 

eo  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  digni- 
ty, 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  any  notice  of  this,  as  any  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 
of  himself:  And  if  after  he  had  done  it,  he  should,  in  his 
talk  and  behavior,  shew  that  he  thought  his  abasement  great 
in  it,  and  had  his  mind  much  upon  it,  as  an  evidence  of  his  be- 
ing very  humble  ;  would  not  every  body  cry  out  upon  him, 
"  Whom  do  you  think  yourself  to  be,  that  you  should  think 
this  that  you  have  done  such  a  deep  humiliation  ?"  This 
Avould  make  it  plain  to  a  demonstration,  that  this  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  cer- 
tain, 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,  under  their  affections,  can  find  themselves  so  wil- 
ling to  acknowledge  themselves  to  be  so  mean  and  unworthy, 
and  to  behave  themselves  as  those  that  are  so  inferior.  The 
■very  reason  why  such  outward  acts,  and  such  inward  exercises, 
look  like  great  abasement  in  such  an  one,  is  because  he  has 
a  high  conceit  of  himself.  Whereas  if  he  thought  of  himself 
3nore  justly,  these  things  would  appear  nothing  to  him,  and 
Lis  humility  in  them  worthy  of  no  regard  ;  but  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,  that  am  so  considerable  and  worthy."  He 
considers  how  low  he  is  now  brought,  and  compares  this  with 
the  height  of  dignity  on  which  he  in  his  heart  thinks  he  prop- 
erly stands,  and  the  distance  appears  very  great,  and  he  calls 


ars  RELIGIOUS  AFFECTIONS. 

it  all  mere  humility,  and  as  such  admires  it.  Whereas,  5b» 
him  that  is  truly  humble,  and  really  see3  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  tome  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  hu- 
mility. 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  whac 
he  used  to  assume,  is  yet  vastly  higher  than  what  is  proper 
for  him.  As  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  the  world,  in  judging  of  the  degree  of  their  own 
and  others*  humility,  as  appearing  in  any  act  of  theirs,  consid- 
er two  things,  viz.  the  leal  degree  of  dignity  they  stand  in  ; 
and  the  degree  of  abasement,  and  the  relation  it  bears  to  that 
real  dignity.  Thus  the  complying  with  the  same  low  place, 
or  low  act,  may  be  an  evidence  of  great  humility  in  one,  that 
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  selfabasement,  when  considered  with 
relation  to  that,  and  compared  to  that,  appears  very  small  to 
them.  It  does  not  seem  to  them  to  be  any  great  humility, 
or  any  abasement  to  be  mad-  much  of,  for  such  poor,  vile,  ab- 
ject creatures  as  they,  to  he  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  hu- 
mility great,  considering  the  cause.  The  cause  why  he 
sjjtottld  be  abused  appears  so  great,  and  the  absement  of  the 


RELIGIOUS  AFFECTIONS.  tff 

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  heen  conversant  with  souls  under  con= 
mictions  of  sin,  knows  that  those  who  are  greatly  convinced 
of  sin,  are  not  apt  to  think  themselves  greatly  convinced. 
And  the  reason  is  this  :  Men  judge  of  the  degree  of  their 
own  convictions  of  sin  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  de- 
gree of  their  real  sinfulness.  It  is  really  no  argument  of  any 
great  conviction  of  sin,  for  some  men  to  think  themselves  to 
be  very  sinful,  beyond  most  others  in  the  world  ;  because 
they  are  so  indeed,  very  plainly  and  notoriously.  And  there- 
fore a  far  less  conviction  of  sin  may  incline  such  an  one  to 
think  so  than  another  ;  he  must  be  very  blind  indeed  not  t& 
be  sensible  of  it.  But  he  that  is  truly  under  great  convic- 
tions of  sin,  naturally  thinks  this  to  be  his  case.  It  appears 
to  him,  that  the  cause  he  has  to  be  sensible  of  guilt  and  pol- 
lution, is  greater  than  others  have  ;  and  therefore  he  ascribes 
his  sensibleness  of  this  to  the  greatness  cf  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  sin- 
ners in  reality,  and  also  that  it  is  so  very  plainly  and  evident- 
ly ;  for  the  greater  his  convictions  are,  the  more  plain  and 
evident  it  seems  to  be  to  him.  And  therefore  it  necessarily 
seems  to  him  so  plain  and  so  easy  to  him  to  see  it,  that  it  may 
be  seen  without  much  conviction.  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  ease,  that  is  a  certain  evidence  that  his  conviction 
is  small.  And  this,  by  the  way,  is  the  main  reason  that  per- 
sons, 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 
yeason,  with  respect  to  persons'  conviction  or  sensibleness  of 
Sheir  own  meanness  and  vileness,  their  own  blindness,  their 


£80  RELIGIOUS  AFFECTIONS. 

own  impotence,  and  all  that  low  sense  that  a  Christian  has  oir 
himself,  in  the  exercise  of  evangelical  humiliation.  So  that 
in  a  high  degree  of  this,  the  saints  are  never  disposed  to  think 
their  sensibleness  of  their  own  meanness,  filthincss,  impo- 
tence, Sec.  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  are  ready  to  appear  to 
him  to  be  comparatively  small  ;  but  especially  his  humility. 
There  is  nothing  that  appertains  to  Christian  experience,  and 
true  piety,  that  is  so  much  out  of  his  sight  as  his  humility. 
He  is  a  thousand  times  more  quicksighted  to  discern  his  pride 
than  his  humility  :  That  he  easily  discerns,  and  is  apt  to  take 
much  notice  of,  but  hardly  discerns  his  humility.  On  the 
contrary,  the  deluded  hypocrite,  that  is  under  the  power  of 
spiritual  pride,  is  so  blind  to  nothing  as  his  pride ;  and  so 
quicksighted  to  nothing,  as  the  shews  of  humility  that  are  in 
him. 

The  humble  Christian  is  more  apt  to  find  fault  with  his 
own  pride  than  with  other  men's.  He  is  apt  to  put  the  best 
construction  on  others  words  and  behavior,  and  to  think  that 
none  are  so  proud  as  himself.  But  the  proud  hypocrite  is 
quick  to  disern  the  mote  in  his  brother's  eye,  in  this  respect  ; 
while  he  sees  nothing,  of  the  beam  in  his  own.  He  is  very 
often  much  in  crying  out  of  others'  pride,  finding  fault  with 
others'  apparel,  and  way  of  living  ;  and  is  affected  ten  times 
as  much  with  his  neighbor's  ring  or  ribband,  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  itself  forth  to  view.  Those  that  have  it,  are 
apt  to  be  much  in  speaking  of  their  humiliations,  and  to  set 
them  forth  in  high  terms,  and  to  make  a  great  outward  shev/ 
of  humility,  in  affected  looks,  gestures,  or  manner  of  speech, 
or  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,  Ivlatth.  vi.   16.     But  it  is  contrary 


RELIGIOUS  AFFECTIONS.  281 

i^ise  with  true  humility  ;  they  that  have  it,  are  not  apt  to  dis- 
play their  eloquence  in  setting  of  it  forth,  or  to  speak  of  the 
degree  of  their  abasement  in  strong  terms.*  It  does  not  affect 
to  shew  itself  in  any  singular  outward  meanness  of  apparel,  or 
way  of  living  ;  agreeable  to  what  is  implied  in  Matth.  vi.  17. 
"  But  thou,  when  thou  fastest,  anoint  thine  head,  and  wash 
thy  face.  Col.  ii  23.  Which  things  have  indeed  a  shew  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  na- 
ture. 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  men- 
tioned 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  shewn  the  nature  of 
that  true  humility  that  attends  holy  affections,  as  it  appears  in 
its  tendency  to  cause  persons  to  think  meanly  of  their  attain- 
ments in  religion,  as  compared  with  the  attainments  of  oth- 
ers, and  particularly  of  their  attainments  in  humility  :  And 
have  shewn  the  contrary  tendency  of  spiritual  pride,  to  dis- 
pose persons  to  think  their  attainments  in  these  respects  to  be 
great.  I  have  insisted  the  longer  on  this,  because  I  look  upon 
it  as  a  matter  of  great  importance,  as  it  affords  a  certain  dis- 
tinction between  true  and  counterfeit  humility  ;  and  also  as 
this  disposition  of  hypocrites  to  look  on  themselves  better 
than   others,  is  what  God  has  declared  to  be  very  hateful  to 

*  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  vent  out  and  wept  bitterly," 
Matth.  xxvi.  75.     Luke  xxii.  6a. 

V01.  IV,  3  M 


2S2  RELIGIOUS  AFFECTIONS. 

him,  "  a  smoke  in  his  nose,  and  a  fire  that  burnetii  all  the 
day,  Isa.  lxv.  5."  It  is  mentioned  as  an  instance  of  the  pride 
of  the  inhabitants  of  that  holy  city  (as  it  was  called)  Jerusa- 
lem, that  they  esteemed  themselves  far  better  than  the  peo- 
ple of  Sodom,  and  so  looked  upon  them  worthy  to  be  over- 
looked and  disregarded  by  them,  Ezek.  xvi.  56.  "  For  thy 
sister  Sodom  was  not  mentioned  by  thy  mouth  in  the  day  of 
thy  pride." 

Let  not  the  reader  lightly  pass  over  these  things  in  appli- 
cation to  himself.  If  you  once  have  taken  it  in,  that  it  is  a 
bad  sign  for  a  person  to  be  apt  to  think  himself  a  better  saint 
than  others,  there  will  arise  a  blinding  prejudice  in  your  own 
favor  ;  and  there  will  probably  be  need  of  a  great  strictness 
of  selfexamination,  in  order  to  determine  whether  it  be  so 
with  you.  If  on  the  proposal  of  the  question,  you  answer, 
"  No,  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,  be- 
cause you  imagine  you  think  so  meanly  of  yourself.  Have  not 
you  an  high  opinion  of  this  humility  ?  And  if  you  answer  again, 
"  No  ;  I  have  not  an  high  opinion  of  my  humility  ;  it  seems 
to  me  I  am  as  proud  as  the  devil  ;"  yet  examine  again,  wheth- 
er selfconceit  do  not  rise  up  under  this  cover ;  whether  on 
this  very  account,  that  you  think  yourself  as  proud  as  the  dev- 
il, you  do  not  think  yourself  to  be  very  humble. 

From  this  opposition  that  there  is  between  the  nature  of  a 
true,  and  of  a  counterfeit  humility,  as  to  the  esteem  that  the 
subjects  of  them  have  *f  themselves,  arises  a  manifold  contra- 
riety of  temper  and  behavior. 

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  apprehen- 
sion 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  re- 
spects as  a  poor  man.  "  The  poor  useth  intreaties,  but  the 
rich  answereth  roughly."  A  poor  man  is  not  disposed  to 
quick  and  high  resentment  when  he  is  among  the  rich  :  He 


RELIGIOUS  AFFECTIONS.  283 

vs  apt  to  yield  to  others,  for  he  knows  others  are  above  him  ; 
he.is  not  stiff  and  selfvvilled  ;  he  is  patient  with  hard  fare  ; 
he  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  ;  he  is  prepared  to  be  in  a  low  place ;  he  readi- 
ly honors  his  superiors  ;  he  takes  reproofs  quietly  ;  he  readi- 
ly honors  others  as  above  him  ;  he  easily  yields  to  be  taught, 
and  does  not  claim  much  to  his  understanding  and  judgment ; 
he  is  not  over  nice  orhumorsome,  and  has  his  spirit  subdued 
to  hard  things  ;  he  is  not  assuming,  nor  apt  to  take  much  up- 
on 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  is  a  great  difference  between  those  affections 
that  are  gracious,  and  those  that  are  false  :  Under  the  for- 
mer, 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  imagina- 
tion for  their  subsistence.* 

•  "  This  spirit  ever  keeps  a  man  poor  and  vile  in  his  own  eyes,  and  emp- 
ty.— When  the  man  hath  got  some  knowledge,  and  can  discourse  pretty  well, 
and  hath  some  taste  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  spir- 
it 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  woeful 
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  be  needs  not  much  grace,  yet  he  accounts  him- 
self the  poorest."     Shepard's    Parable  of  the  Ten  Virgins,  Part  II.  p.  132. 

"  After  all  filings,  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  thek 
days."     Shepard's  Sound  Believer,  the  late  edition  in  Boston,  p.  158,  150. 


tU  RELIGIOUS  AFFECTIONS. 

A  poor  man  is  modest  in  his  speech  and  behavior  ;  so; 
and  much  more,  and  more  certainly  and  universally,  is  one 
that  is  poor  in  spirit  ;  he  is  humble  and  modest  in  bis  behav- 
ior 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  behavior  amongst 
men.  The  apostle  informs  us,  that  the  design  of  the  gospel 
is  to  cut  oif  all  glorying,  not  only  before  God,  but  also  before 
men,  Rom.  iv.  1,  2.  Some  pretend  to  great  humiliation,  that 
are  very  haughty,  audacious,  and  assuming  in  their  external 
appearance  and  behavior  :  But  they  ought  to  consider  those 
scriptures,  Psal.  exxxi.  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. 
a  These  six  things  doth  the  Lord  hate  ;  yea  seven  are  an 
abomination  unto  him  :  A  proud  look,  £cc."....Chap.  xxi.  4. 
"An  high  look,  and  a  proud  heart  are  sin."  Psal.  xviii.  27. 
"  Thou  wilt  biing  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  behavior  among 
men,  arising  from  humility,  that  the  scripture  often  speaks 
of,  1  Pet.  iii.  15.     "  Be  ready  to  give  an  answer  to  every  man 

that  asketh  you with  meekness  and  fear."     Romans  xiii.  7. 

"  Fear  to  whom  fear."  2  Cor.  vii.  15.  «  Whilst  he  remem- 
bereth  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 


RELIGIOUS  AFFECTIONS.  285 

The  same'  spirit  will  dispose  a  Christian  to  honor  all  men, 
I  Pet.  ii.  17.  "Honor  all  men."  A  humble  Christian  is 
not  only  disposed  to  honor  the  saints  in  his  behavior ;  but 
others  also,  in  all  those  ways  that  do  not  imply  a  visible  ap- 
probation of  their  sins.  Thus  Abraham,  the  great  pattern  of 
believers,  honored  the  children  of  Heth,  Gen.  xxiii.  7. 
«  Abraham  stood  up,  and  bowed  himself  to  the  people 
of  the  land."  This  was  a  remarkable  instance  of  a  humble 
behavior  towards  them  that  were  out  of  Christ,  and  that 
Abraham  knew  to  be  accursed  :  And  therefore  would  by  no 
means  suffer  his  servant  to  take  a  wife  to  his  son,  from 
among  them ;  and  Esau's  wives,  being  of  these  children  of 
Heth,  were  a  grief  of  mind  to  Isaac  and  Rebekah.  So  Paul 
honored  Festus,  Acts  xxvi.  25.  "  I  am  not  mad,  most  no- 
ble Festus."  Not  only  will  Christian  humility  dispose  per- 
sons to  honor  those  wicked  men  that  are  out  of  the  visible 
church,  but  also  false  brethren  and  persecutors:  As  Jacob, 
when  he  was  in  an  excellent  frame,  having  just  been  wrest- 
ling all  night  with  God,  and  received  the  blessing,  honored 
Esau,  his  false  and  persecuting  brother.  Gen.  xxxiii.  S. 
"  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  honor  him  in  like  manner. 

Thus  I  have  endeavored  to  describe  the  heart  and  behav- 
ior of  one  that  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  af- 
fections do  flow.  Christian  affections  are  like  Mary's  pre- 
cious ointment  that  she  poured  on  Christ's  head,  that  filled 
the  whole  house  with  a  sweet  odor.  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  odor  ;  so  gracious  affections  flow  out  of  a  broken 
heart.  Gracious  affections  are  also  like  those  of  Mary  Mag- 
dalene (Luke  vii.  at  the  latter  end)  who  also  pours  precious 
ointment  on  Christ,  out  of  an  alabaster  broken  box,  anointing 
therewith  the  feet  of  Jesus,  when  she  had  washed  them  with 


28S  RELIGIOUS  AFFECTIONS. 

lier  tears,  and  wiped  them  with  the  hair  of  her  head.  All 
gracious  affections,  tha^  are  a  sweet  odor  to  Christ,  and  that 
fill  the  soul  of  a  Christian  with  an  heavenly  sweetness  and 
fragrancy,  are  broken  hearted  affections.  A  truly  Christian 
love,  either  to  God  or  men,  is  a  humble  broken  hearted  love. 
The  desires  of  the  saints,  however  earnest,  are  humble  de- 
sires :  Their  hope  is  an  humble  hope  ;  and  their  joy,  even 
when  it  is  unspeakable,  and  full  of  glory,  is  a  humble  broken 
hearted  joy,  and  leaves  the  Christian  more  poor  in  spirit,  and 
more  like  a  little  child,  and  more  disposed  to  an  universal 
lowliness  of  behavior. 

VII.  Another  thing,  wherein  gracious  affections  are  distin- 
guished from  others,  is,  that  they  are  attended  with  a  change 
of  nature. 

All  gracious  affections  do  arise  from  a  spiritual  under- 
standing, in  which  the  soul  has  the  excellency  and  glory  of 
divine  things  discovered  to  it,  as  was  shewn  before.  But  all 
spiritual  discoveries  are  transforming  ;  and  not  only  make  an 
alteration  of  the  present  exercise,  sensation,  and  frame  of  the 
soul  ;  but  such  power  and  efficacy  have  they,  that  they  make 
an  alteration  in  the  very  nature  of  the  soul.  2  Cor.  iii.  18. 
c  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  power,  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,  or  give  a  new  nature.  And 
no  discoveries  or  illuminations,  but  those  that  are  divine  and 
supernatural,  will  have  this  supernatural  effect.  But  this  ef- 
fect all  those  discoveries  have,  that  are  truly  divine.  The  soul 
is  deeply  affected  by  these  discoveries,  and  so  affected  as  to 
he  transformed. 

Thus  it  is  with  those  affections  that  the  soul  is  the  subject 
of  in  its  conversion.  The  scripture  representations  of  con- 
version do  strongly  imply  and  signify  a  change  of  nature  : 
Such  as  "  being  born  again  ;  becoming  new  creatures  ;   rising 


RELIGIOUS  AFFECTIONS.  287 

from  the  dead  ;  being  renewed  in  the  spirit  of  the  mind  ;  dy- 
ing to  sin,  and  living  to  righteousness  ;  putting  off  the  old 
man,  and  putting  on  the  new  man  ;  a  being  ingrafted  into  a 
new  stock  ;  a  having  a  divine  seed  implanted  in  the  heart  ;  a 
being  made  partakers  of  the  divine  nature,  Sec. 

Therefore  if  there  be  no  great  and  remarkable  abiding 
change  in  persons,  that  think  they  have  experienced  a  work 
of  conversion,  vain  are  all  their  imaginations  and  pretences, 
however  they  have  been  affected.*  Conversion  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  con- 
verted ;  but  when  he  is  converted,  he  is  not  only  restrained 
from  sin,  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  af- 
fections, at  his  supposed  first  conversion,  it  comes  to  that  in 
a  little  time,  that  there  is  no  very  sensible,  or  remarkable  al- 
teration 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  that  he  used  to 
be,  and  the  same  things  seem  to  belong  to  his  character  ;  he 
appears  as  selfish,  carnal,  as  stupid,  and  perverse,  as  unchrist- 
ian and  unsavory  as  ever  ;  it  is  greater  evidence  against  him, 
than  the  brightest  story  of  experiences  that  ever  was  told,  is 
for  him.  For  in  Christ  Jesus  neither  circumcision,  nor  un- 
circumcision,  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  ;  if  it  be  not  abiding,  but  he  afterwards  returns,  in  a 
stated  manner,  to  be  much  as  he  used  to  be  ;  it  appears  to  be 
no  change  of  nature  ;  for  nature  is  an  abiding  thing.  A  swine 
that  is  of  a  filthy  nature  may  be  washed,  but  the  swinish  na- 

*"I  would  not  judge  of  the  whole  soul's  coming  to  Christ,  so  much  by- 
sudden  pangs  as  by  inward  bent.  For  the  whole  soul,  in  affectionate  expres- 
sions and  actions,  may  be  carried  to  Chiist ;  but  being  without  this  bent,  and 
thange  of  affections,  is  unsound."     Shepari't  Peratk,  Part  I,  p.  203, 


233  RELIGIOUS  AFFECTIONS. 

ture  remains  ;  and  a  dove  that  is  of  a  cleanly  nature  may  be 
defiled,  but  its  cleanly  nature  remains.! 

Indeed  allowances  must  be  made  for  the  natural  temper  ; 
conversion  does  not  entirely  root  out  the  natural  temper  ; 
those  sins  which  a  man  by  his  natural  constitution  was  most 
inclined  to  before  his  conversion,  he  may  be  most  apt  to  fall 
into  still.  But  yet  conversion  will  make  a  great  alteration 
even  with  respect  to  these  sins.  Though  grace,  while  im- 
perfect, does  not  root  out  an  evil  natural  temper,  yet  it  is  of 
great  power  and  efficacy  with  respect  to  it,  to  correct  it.  The 
change  that  is  wrought  in  conversion,  is  an  universal  change  ; 
grace  changes  a  man  with  respect  to  whatever  is  sinful  in 
him  ;  the  old  man  is  put  of!',  and  the  new  man  put  on  ;  he  is 
sanctified  throughout ;  and  the  man  becomes  a  new  crea- 
ture, old  things  are  passed  away,  and  all  things  are  become 
new  ;  all  sin  is  mortified,  constitution  sins,  as  well  as  oth- 
ers. If  a  man  before  his  conversion,  was  by  his  natural  con- 
stitution especially  inclined  to  lasciviousness,  or  drunken- 
ness, 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, 
yet  they  shall  no  longer  have  dominion  over  him  ;  nor  -will 
they  any  more  be  properly  his  character.  Yea,  true  repent- 
ance dees  in  some  respects,  especially  turn  a  man  against 
Ids  own  iniquity,  that  wherein  he  has  been  most  guilty,  and 
liar,  chiefly  dishonored  God.  He  that  forsakes  other  sins, 
but  saves  his  leading  sin,  the  iniquity  he  is  chiefly  inclined 
to,  is  like  Saul,  when  sent  against  God's  enemies  the  Amal- 
ekites,  with  a  strict  charge  to  save  none  of  them  alive,  but 
utterly  to  destroy  them,  small  and  great  ;  who  utterly  de- 
stroyed inferior  people,  but  saved  the  king,  the  chief  of  them 
live. 

t  •'  It  13  with  the  soul,  as  with  water ;  all  the  cold  may  be  gone,  but  die 
native  principle  of  cold  remains  still,  You  may  remove  the  burning  of  lusts, 
not  the  blackness  of  nature.      Where  the  power  of  :.in  lies,  change  of  conscience 

•  .curity  to  terror,  change  of  life  from  profaneness  to  civility,  and  fash- 
ions of  the  world,  to  «crpe  the  pollutions  thereof,  change  of  lusts,  may  quench 
for  a  time:  But  the  nature  is  never  changed  in  the  best  hypocrite  (fat 
ever  was.     Shift  Part  I.  p,  194, 


RELIGIOUS  AFFECTIONS.  289 

Some  foolishly  make  it  an  argument  in  favov  of  their  dis- 
coveries and  affections,  that  when  they  are  gone,  they  are 
left  wholly  without  any  life  or  sense,  or  any  thing  beyond 
what  they  bad  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 
ihe  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  him- 
self 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  exer- 
cises of  grace  are  entirely  from  Christ  :  But  those  exercises 
are  not  from  Christ,  as  something  that  is  alive,  moves  and 
stirs,  something  that  is  without  life,  and  remains  without  life  ; 
but  as  having  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  only 
live  without  it,  so  as  violently  to  actuate  it,  but  he  lives  in  it, 
so  that  that  also  is  alive.  Grace  in  the  soul  is  as  much  from 
Christ,  as  the  light  in  a  glass,  held  but  in  the  sunbeams,  is 
from  the  sun.  But  this  represents  the  manner  of  the  com- 
munication of  grace  to  the  soul,  but  in  part ;  because  the 
glass  remains  as  it  was,  the  nature  of  it  not  being  at  all  chang- 
ed, 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,  par- 
taking 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, 

Vol.  IV.  2  N  ' 


299  RELIGIOUS  AFFECTIONS. 

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,  and  grows  there,  and  is  an  abiding  prin- 
ciple of  life  and  nature  there. 

As  it  is  with  spiritual  discoveries  and  affections  given  at 
first  conversion,  so  it  is  in  all  illuminations  and  affections  of 
that  kind,  that  persons  are  the  subjects  of  afterwards  ;  they 
are  all  transforming.  There  is  a  like  divine  power  and  en- 
ergy 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.  Kence  the  progress  of  the  work  of  grace  in  the  hearts 
of  the  saints,  is  represented  in  scripture,  as  a  continued  con- 
version and  renovation  of  nature.  So  the  apostle  exhorts 
those  that  were  at  Rome,  "  beloved  of  God,  called  to  be 
saints,"  and  that  were  subjects  of  God's  redeeming  mer- 
cies, "  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, 
that  were  at  Ephesus  (Eph.  i.  1.)  and-  those  who  were  once 
dead  in  trespasses  and  sins,  but  were  now  quickened  and 
raised  up,  and  made  to  sit  together  in  heavenly  places  in 
Christ,  and  created  in  Christ  Jesus  unto  gcod  works,  that  were 
once  far  off,  but  were  now  made  nigh  by  the  blood  of  Christ, 
and  that  were  no  more  strangers  and  foreigners,  but  fellow 
citizens  with  the  saints,  and  of  the  household  of  God,  and  that 
were  built  together  for  an  habitation  of  God  through  the 
Spirit ;  I  say,  the  apostle  writing  to  these,  tells  them,  "  that 
he  ceased  not  to  pray  for  them,  that  God  would  give  them 


RELIGIOUS  AFFECTIONS.  391 

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  exceed- 
ing greatness  of  God's  power  towards  them  that  believe,  ac- 
cording 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  accord- 
ing to  the  deceitful  lusts  ;  and  be  renewed  in  the  spirit  of 
their  minds  ;  and  to  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  that  some  have  from 
time  to  time,  that  leave  them  without  any  manner  of  appear- 
ance 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  ;*  they  leave  a  sweet  savor  and  relish  of  divine 
things  on  the  heart,  and  a  stronger  bent  of  soul  towards  God 
and  holiness.  As  Moses'  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  extra- 
ordinary manner,  there  is  a  sensible  effect  of  it  remaining  up- 
on them  ;  there  is  something  remarkable  in  their  disposition 
and  frame,  which  if  we  take  knowledge  of,  and  trace  to  its 
cause,  we  shall  find  it  is  because  they  have  been  with  Jesus, 
Acts  iv.  13. 

VIII.  Truly  gracious  affections  differ  from  those  affec- 
tions that  are  false  and  delusive  in  that  they  tend  to,  and  are 

*  "  Do  you  think  the  Holy  Ghost  comes  on  a  man  as  on  Balaam,  by 
immediate  acting,  and  then  leaves  him,  and  then  ha  has  nothing  ?"  Shepard'f 
Parable,  Part  I.  p.  136. 


292  RELIGIOUS  AFFECTIONS. 

attended  with  the  lamb  like,  dove  like  spirit  and  temper  of 
Jesus  Christ  ;  or  in  other  words,  they  naturally  beget  and 
promote  such  a  spirit  of  love,  meekness,  quietness,  forgive- 
ness and  mercy,  as  appeared  in  Christ. 

The  evidence  of  this  in  the  scripture  is  very  abundant.  If 
Ave  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  cminency,  be  called  the  Christian  spirit ;  and  may 
be  looked  upon  as  the  true,  and  distinguishing  disposition 
of  the  hearts  of  Christians,  as  Christians.  When  some  of 
the  disciples  of  Christ  said  something,  through  inconsidera- 
tion  and  infirmity,  that  was  not  agreeable  to  such  a  spirit, 
Christ  told  them,  that  they  knew  not  what  manner  of  spirit 
they  were  of;  Luke  ix.  55,  implying  that  this  spirit  that  I 
am  speaking  of,  is  the  proper  spirit  of  his  religion  and  king- 
dom. All  that  are  truly  godly,  and  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  gov- 
erned, that  it  is  their  true  and  proper  character.  This  is  ev- 
ident by  what  the  wise  man  says,  Prov.  xvii.  27,  (having 
respect  plainly  to  such  a  spirit  as  this.)  "  A  man  of  under- 
standing 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,  Mat.  v.  "  Blessed  are  the  meek  :  For 
they  shall  inherit  the  earth.  Blessed  are  the  merciful :  For 
they  shall  obtain  mercy.  Blessed  are  the  peacemakers  :  For 
they  shall  be  called  the  children  of  God."  And  that  this 
spirit  is  the  special  character  of  the  elect  of  God,  is  mani- 
fested 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."  And  the  apostle, 
speaking  of  that  temper  and  disposition,  which  he  speaks  of 
as  the  most  excellent  and  essential  thing  in  Christianity,  and 
that  without  which  none  are  tire  Christians,  and  the  most 
glorious  profession  and  gifts  are  nothing  (calling  this  spirit 
hy  the  name   of  chanty,  he  describes  it  thus)   1  Cor.  xiii. 


RELIGIOUS  AFFECTIONS.  29$ 

4,  5.  «  Charity  suffereth  long,  and  is  kind  ;  charity  en- 
vieth  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  apper- 
tain to  such  a  temper  and  spirit  as  I  am  speaking  of,  ver.  22, 
23.  «  The  fruit  of  the  Spirit  is  love,  joy,  peace,  long  suffer- 
ing, 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  them- 
selves, and  lie  against  the  truth,  in  professing  to  be  Christ- 
ians, when  they  are  not,  James  iii.  14 17.  "  If  ye  have  bit- 
ter envying  and  strife  in  your  hearts,  glory  not  ;  and  lie  not 
against  the  truth.  This  wisdom  descendeth  not  from  abovaf 
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,  gen- 
tle and  easy  to  be  intreated,  full  of  mercy  and  good  fruits." 

Every  thing  that  appertains  to  holiness  of  heart,  does  in- 
deed belong  to  the  nature  of  true  Christianity,  and  the  charac- 
ter of  Christians;  but  a  spirit  of  holiness  as  appearing  in  some 
particular  graces,  may  more  especially  be  called  the  Christ- 
ian spirit  or  temper.  There  are  some  amiable  qualities  and 
virtues,  that  do  more  especially  agree  with  the  nature  of  the 
gospel  constitution,  and  Christian  profession  ;  because  there 
is  a  special  agreeableness  in  them,  with  those  divine  attri- 
butes which  God  has  more  remarkably  manifested  and  glori- 
fied in  the  work  of  redemption  by  Jesus  Christ,  that  is  the 
grand  subject  of  the  Christian  revelation  ;  and  also  a  special 
agreeableness  with  those  virtues  that  were  so  wonderfully  ex- 
ercised by  Jesus  Christ  towards  us  in  that  affair,  and  the  bless- 
ed example  he  hath  therein  set  us  ;  and  likewise  because 
they  are  peculiarly  agreeable  to  the  special  diiftand  design  of 
the  work  of  redemption,  and  the  benefits  we  thereby  receive, 
and  the  relation  that  it  brings  us  into,  to  God  and  one  anoth- 
er.    And  these  virtues  are  such  as  humility,    meekness, 


23*  RELIGIOUS  AFFECTIONS. 

love,  forgiveness,  and  mercy.     These  things  therefore  espe- 
cially belong  to  the  character  of  Christians,  as  such. 

These  things  are  spoken  of  as  what  are  especially  the  char- 
acter of  Jesus  Christ  himself,  the  great  head  of  the  Christian 
church.  They  arc  so  spoken  of  in  the  prophecies  of  the  Old 
Testament ;  as  in  that  cited,  Matth.  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,  Matth,  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  arc  especially  the  char- 
acter of  Christ,  so  they  are  also  especially  the  character 
of  Christians.  Christians  are  Christlike  ;  none  deserve  the 
name  of  Christians,  that  arc  not  so  in  their  prevailing  char- 
acter. «  The  new  man  is  renewed,  after  the  image  of  him 
that  creates  him,  Col.  iii.  10.  All  true  Christians  behold  as 
in  a  glass  the  glory  of  the  Lord,  and  are  changed  into  the 
same  imnre,  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  earthly,  so  we  must  also  bear  the  image  of  the  heaven- 
ly ;  for  as  is  the  earthly,  such  are  they  also  that  are  earth- 
ly ;  and  as  is  the  heavenly,  such  are  they  also  that  are  heav- 
enly, 1  Cor.  xv.  47,  4S,  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.  That  disposition,  where- 
in Christ's  character  does  in  a  special  manner  consist,  there- 
in does  his  image  in  a  special  manner  consist.  Christians 
that  shine  by  reflecting  the  light  of  the  Sun  of  righteousness, 
do  shine  with  the  same  sort  of  brightness,  the  same  mild, 
sweet,  and  pleasant  beams.  These  lamps  of  the  spiritual  tem- 
ple, that  arc  enkindled  by  fire  from   heaven,   burn   with    th« 


RELIGIOUS  AFFECTIONS.  295; 

same  sort  of  flame.  The  branch  is  of  the  same  nature  with 
the  stock  and  root,  has  the  same  sap,  and  bears  the  samo 
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  that  Christ  is  of  ;  when  they  are 
his  flesh  and  his  bone,  yea,  are  one  spirit,  1  Cor.  vi.  17  ;  and 
live  so,  that  it  is  not  they  that  live,  but  Christ  that  lives  in 
them.  A  Christian  spirit  is  Christ's  mark  that  he  sets  upon 
the  souls  of  his  people  ;  his  seal  in  their  foreheads,  bearing 
his  image  and  superscription.,. ..Christians  are  the  followers 
of  Christ  ;  and  they  are  so,  as  they  are  obedient  to  that  call  of 
Christ,  Matth.  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  arc  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  manner  of  virtue  as  has  been  spoken  of,  is  the 
very  nature  of  the  Christian  spirit,  or  the  spirit  that  worketh. 
in  Christ,  and  in  his  members,  and  in  the  distinguishing  na- 
ture of  it,  is  evident  by  this,  that  the  dove  is  -the  very  sym- 
bol or  emblem,  chosen  of  God,  to  represent  it.  Those  things 
are  fittest  emblems  of  other  things,  which  do  best  represent 
that  which  is  most  distinguishing  in  their  nature.  The  Spir- 
it that  descended  on  Christ,  when  he  was  anointed  of  the 
Father,  descended  on  him  like  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,  de- 
scends to  the  members.     «  God  hath  sent  forth  the  Spirit  of 


696  RELIGIOUS  AFFECTIONS. 

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  also  "  have  an  anointing  from  the  Holy  One,"  1 
John  ii.  20,  27.  And  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.  Psalm  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 
van  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  odor  with  that  on  his 
head  ;  the  smell  of  the  same  sweet  spices,  Christian  affec- 
tions, and  a  Christian  behavior,  is  but  the  flowing  out  of  the 
savor  of  Christ's  sweet  ointments.  Because  the  church  has 
a  dovelike  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 
that  is  said  of  Christ,  Chap.  vi.  12.  "  His  eyes  are  as  the 
eyes  of  doves."  And  the  church  is  frequently  compared  to 
a  dove  in  scripture,  Cant.  ii.  14.  «  O,  my  dove,  that  art  in  the 
clefts  of  the  rock.". ...Chap.  v.  2.  «  Open  to  me,  my  love, 
my  clove."  And  Chap.  vi.  9.  "  My  dove,  my  undefined  is 
but  one."  Psal.  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  synonimous  terms  in  scrip- 
ture :  So  Psalm  xxxvii.  10,  11  ;  the  wicked   and   the  meek 


RELIGIOUS  AFFECTIONS.  C9? 

are  set  in  opposition  one  to  another,  as  wicked  and  godly, 
li  Yet  a  little  while  and  the  wicked  shall  not  be  :  But  the 
meek  shall  inherit  the  earth."  So  Psal.  cxlvii.  6.  "  The  Lord 
Jifteth  up  the  meek  :  He  casteth  the  wicked  down  to  the 
ground." 

It  is  doubtless  very  much  on  this  account,  that  Christ  rep- 
resents all  his  disciples,  all  the  heirs  of  heaven,  as  little  child- 
ren,  Matth.  xix.   14.     "  Suffer  little  children  to  come  unto 
me,  and  forbid  them  not  ;  for  of  such  is  the  kingdom  of  heav- 
en."    Matth.  x.  42.     "  Whosoever   shall  give  to  drink  unto 
one  of  these  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 
re   ward."  Matth.   xviii.   6.     "  Whoso   shall  offend  one  of 
these   little   ones,    See."  ver.    10.     "  Take  heed  that  ye  des- 
pise not  one  of  these   little    ones,"    ver.    14.     "  It  is  not  the 
will  of  your    Father  which  is  in  heaven,  that  one  of  these  lit- 
'  tie  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  do  r„  great  deal  of  mischief  in  the 
world  ;  men  need  not  be  afraid  of  them  ;  they  are  no  danger- 
bus  sort  of  persons  ;  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.  £0.     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 
yieldable  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,  and  what   Christians  approve  and  aim 
at,  and  which  some  of  extraordinary  proficiency  do  attain  to  ; 
but  it  is  their  universal  character,   and  absolutely  necessary 
in  order  to  entering  into  the  kingdom  of  heaven  ;  Matth. 
xviii.  3.     "  Verily  I  say  unto  you,  Except  ye  be  converted, 
and  become  as  little  children;  ye  shall  not  enter  into  the  king- 
dom of  heaven."  Mark  x.  15.     Verily  I  say  unto  you,  Who- 

Vol.  IV.  2  0 


2$S  RELIGIOUS  AFFECTIONS. 

soever  shall  not  receive  the  kingdom  of  God  as  a  little  chiM, 
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  boldly 
against  the  enemies  of  Christ  and  his  people  ? 

To  which  I  answer,  There  doubtless  is  such  a  thing.  The 
whole  Christian  life  is  compared  to  a  warfare,  and  fitly  so. 
And  the  most  eminent  Christians  are  the  best  soldiers,  endu- 
ed 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  endeavor- 
ing 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  ex- 
ceeding diverse  thing  from  a  brutal  fierceness,  or  the  bold- 
ness of  the  beasts  of  prey.  True  Christian  fortitude  consists 
in  strength  of  mind,  through  grace,  exerted  in  two  things  ; 
in  ruling  and  suppressing  the  evil  and  unruly  passions  and  af- 
fections of  the  mind  ;  and  in  steadfastly  and  freely  exerting, 
and  following  good  affections  and  dispositions,  without  being 
hindered  by  sinful  fear,  or  the  opposition  of  enemies.  But 
the  passions  that  are  restrained  and  kept  under,  in  the  exer- 
cise 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  that  are  vigorous- 
ly exerted  in  true  fortitude,  are  those  Christian,  holy  affec- 
tions, that  are  directly  contrary  to  them.  Though  Christ- 
ian fortitude  appears,  in  withstanding  and  counteracting  the 
enemies  that  are  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  sol- 
dier of  Jesus  Christ  appears  in  nothing  more,  than  in  stedfast- 
ly  maintaining  the  holy  calm,  meekness,  sweetness,  and  be- 
nevolence of  his  mind,  amidst  all  the  storms,  injuries,  strange 
behavior,  and  surprising  acts  and  events  of  this  evil  and  un- 
reasonable world.     The  scripture  seems  to  intimate  that  true- 


RELIGIOUS  AFFECTIONS.  299 

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  directest  and  surest  way  in  the  woi'ld,  to  make  a  right 
judgment  what  a  holy  fortitude  is,  in  fighting  with  God's  en- 
emies, is  to  look  to  the  Captain  of  all  God's  hosts,  and  our 
greater  leader  and  example,  and  see  wherein  his  fortitude 
and  valour  appeared,  in  his  chief  conflict,  and  in  the  time  of 
the  greatest  battle  that  ever  was,  or  ever  will  be  fought  with 
these  enemies,  when  he  fought  with  them  alone,  and  of  the 
people  there  was  none  with  him,  and  exercised  his  fortitude 
in  the  highest  degree  that  ever  he  did,  and  got  that  glorious 
victory  that  will  be  celebrated  in  the  praises  and  triumphs  of 
all  the  hosts  of  heaven,  throughout  all  eternity  ;  even  to  Jesus 
Christ  in  the  time  of  his  last  sufferings,  when  his  enemies  in 
earth  and  hell  made  their  most  violent  attack  upon  him,  com- 
passing him  round  on  every  side,  like  renting  and  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  sol- 
diers 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,  and  vehemently  declaiming  against  and  crying  out 
of  the  intolerable  wickedness  of  opposers,  giving  them  their 
own  in  plain  terms  :  But  in  not  opening  his  mouth  when  af- 
flicted 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  fcrgive  his  cruel  en- 
emies because  they  knew  not  what  they  did  ;  not  shedding 
others'  blood,  but  Avith  all  conquering  patience  and  love,  shed- 
ding his  own.  Indeed  one  of  his  disciples,  that  made  a 
forward  pretence  to  boldness  for  Christ,  and  confidently  de- 
clared he  would  sooner  die  with  Christ  than  deny  him, 
began  to  lay  about  him  with  a  sword  :  But  Christ  meek- 
ly 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 


300  RELIGIOUS  AFFECTIONS. 

appear  so  much  a  lamb,  and  never  did  he  shew  so  much  qi 
the  clovelike  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  of  God's  and  his  oAvn  en- 
ergies, maintaining  under  all  this  temptation,  the  humility, 
quietness,  and  gentleness  of  a  lamb,  and  the  harmlessness,  and 
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  1,  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, 
arc  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  ex- 
pose himself  to  the  dislike  of  the  world,  and  even  to  provoke 
their  displeasure  out  of  pride.  For  it  is  the  nature  of  spirit- 
ual pride  to  cause  men  to  seek  distinction  and  singularity  j  and 
so  oftentimes  to  set  themselves  at  war  with  those  that  they  call 
carnal,  that  they  may  be  more  highly  exalted  among  their  par- 
ty. True  boldness  for  Christ  is  universal,  and  overcomes  all, 
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  them  that  are  of  his  own  party,  and  thought 
the  least  worthy  to  be  regarded  by  them,  is  a  much  more  prop- 
er trial  of  his  boldness  for  Christ,  than  his  being  forward  to 
expose  himself  to  the  reproach  of  opposers.  The  apostle 
sought  not  glory,  not  only  of  Heathens  and  Jews,  but  of  Christ- 
ians ;  as  he  declares,  1  Thess.  ii.  26.  *  He  is  bold  for  Christ, 
that  has  Christian  fortitude  enough,  to  confess  his  fault  open- 

*  Mr.  Shepaicl,  ^peeking  of  hypocrites  affecting  applause,  says,  "Hence  men 
forsake  their  fiiends,  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  the  Ten  Virgins,  Part  I.  p.  180. 


RELIGIOUS  AFFECTIONS.  SOI 

ly,  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  of  vastly  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  fervor  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  is,  or  can 
be,  in  the  heart  of  man  or  angel.  Zeal  is  the  fervor  of  this 
flame,  as  it  ardently  and  vigorously  goes  out  towards  the  good 
that  is  its  object,  in  desires  of  it,  and  pursuit  after  it ;  and  so 
consequentially,  in  opposition  to  the  evil  that  is  contrary  to  it, 
and  impedes  it.  There  is  indeed  opposition,  and  vigorous  op- 
position, that  is  a  part  of  it,  or  rather  is  an  attendant  of  it ;  but 
it  is  against  things,  and  not  persons.  Bitterness  against  the 
persons  of  men  is  no  part  of  it,  but  is  very  contrary  to  it ;  in- 
somuch that  so  much  the  warmer  true  zeal  is,  and  the  higher 
it  is  raised,  so  much  the  farther  are  persons  from  such  bit- 
terness, and  so  much  fuller  of  love,  both  to  the  evil  and  to  the 
good.  As  appears  from  what  has  been  just  now  observed, 
that  it  is  no  other,  in  its  very  nature  and  essence,  than  the  fer- 
vor of  a  spirit  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,  that  are  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,  that  is  contrary  to 
that  spirit  of  meekness,  gentleness,  and  love,  that  spirit  of 
a  little  child,  a  lamb  and  dove,  that  has  been  spoken  of;  but  it 
is  entirely  agreeable  to  it,  and  tends  to  promote  it. 

But  to  say  something  particularly  concerning  this  Christ- 
ian spirit  I  have  been  speaking  of,  as  exercised  in  these  three 
things,  forgiveness,  love,  and  mercy  ;  I  would  observe  that 
ihe  scripture  is  very  clear  and  express   concerning  the  abso- 


S02  RELIGIOUS  AFFECTIONS. 

lute   necessity  of  each  of  these,   as  belonging  to  the  tempet' 
and  character  of  every  Christian. 

It  is  so  as  to  a  forgiving  spirit,  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  that  we  are  in  a  state  of  for- 
given. -'S  and  favor  ourselves  :  And  that  if  we  are  not  of  such  a 
spirit, we  are  not  forgiven  ofGod ;  and  seems  to  take  special  care 
that  we  should  take  good  notice  of  it,  and  always  bear  it  on  our 
minds,  Matlh.  vi.  12,  14,  15.  "  Forgive  us  our  debts  as  we  for- 
give 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  again  at  another 
time,  Mark  xi.  25,  26,  and  again  in  Matth.  xviii.  22,  to  the  end, 
in  the  parable  of  the  servant  that  owed  his  lord  ten  thousand 
talents,  that  would  not  forgive  his  fellow  servant  an  hundred 
pence  ;  and  therefore  was  delivered  to  the  tormentors.  In 
the  application  of  the  parable  Christ  says,  ver.  35.  fl  So  like- 
wise shall  my  heavenly  father  do,  if  ye  from  your  hearts  for- 
give not  every  one  his  brother  their  trespasses. 

And  that  all  true  saints  are  of  a  loving,  benevolent,  and  be- 
neficent 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  cyn»bal ;  And  that  though  we  have  the  gift  of  proph- 
ecy, and  understand  all  mysteries,  and  all  knowledge,  yet 
without  this  spirit  we  are  nothing.  And  there  is  no  one  virtue 
or  disposition  of  the  mind,  that  is  so  often,  and  so  expressly  in- 
sisted on,  in  the  marks  that  are  laid  down  in  the  New  Testa- 
ment, whereby  to  know  true  Christians.  It  is  often  given  as  a 
sign  that  is  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  evi- 
dence. Christ  calls  the  law  of  love,  by  way  of  eminency,  his 
commandment,  John  xiii.  34.  "  A  new  commandment  give  I 
unto  you,  that  ye  love  one  another  ;  as  I  have  loved  you, 
that  ye  also  love  one  another."     And  chap.  xv.   12.  "This 


RELIGIOUS  AFFECTIONS.  303 

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  keepelh  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.  There  is 
none  of  the  apostles  so  much  in  laying  down  express  signs  of 
grace,  for  professors  to  try  themselves  by,  as  he  ;  and  in  his 
signs,  he  insists  scarcely  en  any  thing  else,  but  a  spirit  of 
Christian  love,  and  an  agreeable  practice,  i  John  ii.  9,  10.  "  He 
that  saith  he  is  in  the  light,  and  hateth  his  brother,  is  in  dark- 
ness 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  command- 
ment, that  we  should  love  one  another.  And  he  that  keepeth 
his  commandments  dwelled)  in  him,  and  he  in  him  ;  and  here- 
by 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  lo\eth,  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  dwellelh  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  broth- 
er, 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  V 

And  the  scripture  is  as  plain  as  it  is  possible  it  should  be, 
that  none  are  true  saints,  but  those  whose  true  character  it  is. 


304  RELIGIOUS  AFFECTIONS. 

that  they  are  of  a  disposition  to  pity  and-  relieve  their  felio" 
creatures,  that  are  poor,  indigent,  and  afflicted,  Psal.  xxxvii. 
21.  "  The  righteous  sheweth  mercy,  and  giveth,  ver.  26.  He 
is  ever  merciful,  and  lendeth,  Psal.  cxii.  5.  A  good  man  shew- 
eth favor,  and  lendeth,  ver.  9.  He  hath  dispersed  abroad,  and 
given  to  the  poor,  Prov.  xiv.  31.  He  that  honoreth  God,  hath 
mercy  on  the  poor,  Prov.  xxi.  26.  The  righteous  giveth,  and 
spareth  not,  Jer.  xxii.  16.  He  judgest  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  vtndefiled 
before  God  and  the  Father,  is  this,  To  visit  the  fatherless  and 
widows  in  their  affliction,  Sec.  Hos.  vi.  6.  For  I  have  desired 
mercy,  and  not  sacrifice;  and  the  knowledge  of  God,  more 
than  burnt  offerings,  Mat.  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  shewed  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  cf  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  in. 
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,  Mat.  xxv. 
(which  is  the  most  particular  that  we  have  in  all  the  Bible) 
represents  that  judgment  will  be  passed  at  that  day,  according 
us  men  have  been  found  to  have  been  of  a  merciful  spirit  and 
practice,  or  otherwise.  Christ's  design  in  giving  such  a  de- 
scription of  the  process  of  that  day,  is  plainly  to  possess  all 
his  followers  with  that  apprehension,  that  unless  this  was 
their  spirit  and  practice,  there  was  no  hope  of  their  being  ac- 
cepted and  owned  by  him  at  that  day.  Therefore  this  is  an 
apprehension  that  we  ought  to  be  possessed  with.  We  find 
in  scripture,   that  a  righteous  man,  and  a  merciful  man  are 


RELIGIOUS  AFFECTIONS.  305 

Synonymous  expressions,  Isa.  Ivii.  1.  "  The  righteous  per- 
isheth,  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  lamblike,  dovelike  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  re- 
mains of  a  contrary  spirit,  and  can  never,  in  any  instances,  be 
guilty  of  a  behavior  disagreeable  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  pre- 
vailing power  of  such  a  spirit,  that  he  is  properly  denominat- 
ed from  it,  and  it  is  truly  and  justly  his  character  :  And  that 
therefore  ministers,  and  others,  have  no  warrant  from  Christ 
to  encourage  persons  that  are  of  a  contrary  character  and  be- 
havior, 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 
without,  and  against  that  rule  by  which  Christ  has  declared 
all  men  should  know  his  disciples.  Some  persons  place  re- 
ligion so  much  in  certain  transient  illuminations  and  impres- 
sions (especially  if  they  are  in  such  a  particular  method  and 
order)  and  so  little  in  the  spirit  and  temper  persons  are  of, 
that  they  greatly  deform  religion,  and  form  notions  of  Christ- 
ianity quite  different  from  what  it  is,  as  delineated  in  the  scrip- 
tures. The  scripture  knows  of  no  such  true  Christians,  as  are 
of  a  sordid,  selfish,  cross  and  contentious  spirit.  Nothing  can 
he  invented  that  is  a  greater  absurdity,  than  a  morose,  hard*, 
Vol.  IV.  2  P 


S06  RELIGIOUS  AFFECTIONS. 

close,  high  spirited,  spiteful,  true  Christian.  We  must  leant 
the  way  of  bringing  men  to  rules,  and  not  rules  to  men,  and 
so  strain  and  stretch  the  rules  of  God's  word,  to  take  in  our- 
selves, and  some  of  our  neighbors,  until  we  make  them  whol- 
ly of  none  effect. 

It  is  true,  that  allowances  must  be  made  for  men's  natural 
temper,  with  regard  to  these  things,  as  well  as  others  ;  but 
not  such  allowances,  as  to  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  and  sensible,  with 
respect  to  that  which  before  was  the  wickedness  the  person- 
Was  most  notoriously  guilty  of.  Grace  has  as  great  a  ten- 
dency to  restrain  and  mortify  such  sins,  as  are  contrary  to  the 
spirit  that  has  been  spoken  of,  as  it  is  to  mortify  drunkenness 
or  lasciviousness.  Yea,  the  scripture  represents  the  change 
wrought  by  gospel  grace,  as  especially  appearing  in  an  altera- 
tion of  the  former  sort,  Isa.  xi.  6. ...9.  "  The  wolf  shall  dwell 
with  the  lamb,  and  the  leopard  shaH  lie  down  with  the  kid  : 
And  the  calf,  and  the  young  lion,  and  the  fatling  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  knowl- 
edge 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 
ive  ourselves  also  were  sometimes  foolish,  disobedient,  deceiv- 
ed, serving  divers  lusts  and  pleasures,  living  in  malice  and 
envy,  hateful  and  hating  one  another.  But  after  that  the  kind- 
ness and  love  of  God  our  Saviour  towards  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  walk- 
ed some  time,  when  ye  lived  in  them.     But  now  you  also  put 


RELIGIOUS  AFFECTIONS.  SOT 

off  all  theses  Anger,  wrath,  malice,  blasphemy,  filthy  com- 
munications out  of  your  mouth." 

IX.  Gracious  affections  soften  the  heart,  and  are  attended 
and  followed  with  a  Christian  tenderness  of  spirit. 

False  affections,  however  persons  may  seem  to  be  melted 
by  them  while  they  are  new,  yet  have  a  tendency  in  the  end 
to  harden  the  heart.  A  disposition  to  some  kind  of  passions 
may  be  established  ;  such  as  imply  selfseeking,  selfexaltation} 
and  opposition  to  others.  But  false  affections,  with  the  delu- 
sion that  attends  them,  finally  tend  to  stupify  the  mind,  and 
shut  it  up  ae-ainst  those  affections  wherein  tenderness  of  heart 
consists  :  And  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  God's  chastisements  in  his  providence,  more  care- 
less of  the  frame  of  their  hearts,  and  the  manner  and  tenden- 
cy of  their  behavior,  less  quicksighted  to  discern  what  is  sin- 
ful, less  afraid  of  the  appearance  of  evil,  than  they  were  while 
they  were  under  legal  awakenings  and  fears  of  hell.  Now 
they  have  been  the  subjects  of  such  and  such  impressions  and 
affections,  and  have  a  high  opinion  of  themselves,  and  look  on 
their  state  to  be  safe  ;  they  can  be  much  more  easy  thaa  be- 
fore, in  living  in  the  neglect  of  duties  that  are  troublesome 
and  inconvenient ;  and  are  much  more  slow  and  partial  in 
complying  with  difficult  commands  ;  are  in  no  measure  so 
alarmed  at  the  appearance  of  their  own  defects  and  transgress- 
ions ;  are  emboldened  to  favor  themselves  more,  with  res- 
pect to  the  labor,  and  painful  care  and  exactness  in  their  walk, 
and  more  easily  yield  to  temptations,  and  the  solicitations  of 
their  lusts  ;  and  have  far  less  care  of  their  behavior,  when 
they  come  into  the  holy  presence  of  God,  in  the  time  of  pub- 
lic or  private  worship.  Formerly  it  may  be,  under  legal  con- 
victions, they  took  much  pains  in  religion,  and  denied  them- 
selves in  many  things  :  But  now  they  think  themselves  out  of 
danger  of  hell,  they  very  much  put  off  the  burden  of  the  cross, 
and  save  themselves  the  trouble  of  difficult  duties,  and  alloy/ 


SOS  RELIGIOUS  AFFECTIONS. 

themselves  more  in   the  enjoyment  of  their  ease  and  thou 
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  spir- 
itual 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,  and  great  officer 
and  vicegerent  of  the  devil,  to  strengthen  his  interest,  and 
make  him  above  all  things  in  the  world  strong  against  Jeho- 
vah ;  so  that  they  may  sin  against  him    with   good   courage, 
ai;ci  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 
oT  their  sins,  and  to  be  their  shield  to  defend  them  from  God's 
asure  ;  while  they  come  close  to   him,  even  to  his  bo- 
he  place  of  his  children,  to  fight  against  him,  with  their 
I  weapons,  hid  under  their  skirts.*     However,  some  of 
'    the  same  time,  make  a  great  profession  of  love  to 
i  I  assurance  of  his  favor,  and  great  joy  in  tasting  the 
ness  of  his  love. 
A  fter  this  manner  they  trusted  in  Christ,  that  the  Apostle 
Jude  speaks  of,  who  crept  in  among  the  saints  unknown  ;  but 
were  really  ungodly  men,  turning  the  grace  of  God  into  las- 
Civiousness,  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  embold- 
ened  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 

•"These  ve  hypocrites  that  believe,  but  fail  in  regard  of  the  use  of  the 
gospel,  and  of  die  Lord  Jesus.  And  these  we  read  of,  Jude  3,  viz.  of  some 
men  that  uicl  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  com- 
mon for  men  ai  the  first  work  of  conversion,  Oh  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 !"  Shcpard's  ParebU, 
Part  J.  p.  j  eb. 


RELIGIOUS  AFFECTIONS.  SC9 

■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. 
An  holy  love  and  hope  are  principles  that  are  vastly  more  ef- 
ficacious 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  observ- 
ed before,  flow  out  of  a  contrite  heart,  or  (as  the  word  signi- 
fies) 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  elegant- 
ly 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  represented  in 
what  we  are  told  of  Naaman's  cure  of  his  leprosy,  by  his 
washing  in  Jordan  ;  which  was  undoubtedly  a  type  of  the  re- 
newing 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  spirit- 
ual things.  A  little  child  is  apt  to  be  affected  with  sympa- 
thy, 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,  and  has  his  heart  melted,  and 
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  atarmed  at  the   appear- 


»M  RELIGIOUS  AFFECTIONS. 

ance  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  par- 
ents for  refuge  :  So  a  saint  is  not  selfconfident  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  alone,  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  tremb- 
leth at  my  word,  ver.  5.  Hear  ye  the  word  of  the  Lord,  ye 
that  tremble  at  his  word.  Ezra  ix.  4.  Then  were  assem- 
bled unto  me  every  one  that  trembled  at  the  words  of  the 
Ged  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.  2.  "  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, 
Kos.  xiii.  1.  "  When  Ephraim  spake,  trembling,  he  exalted 
himself  in  Israel  ;  but  when  he  offended  in  Baal,  he  died  j** 
and  to  clothe  with  a  kind  of  holy  fear  in  all  their  behavior  to- 
wards God   and  man  ;  agreeably  to  Psal.  ii.  11.  1  Pet.  iii.  15. 

C ',r.  vii.  15.     Eph.  vi.  5.     1  Pet.  iii.  2.    Rom.  xi.  20. 

But  here  some  may  object  and  say,  is  there  no  such  thing 
?s  a  holy  boldness  in  prayer,  and  the  duties  of  divine  worship? 
I  answer,  there  is  doubtless  such  a  thing  ;  and  it  is  chiefly  t? 


RELIGIOUS  AFFECTIONS.  311 

be  found  in  eminent  saints,  persons  of  great  degrees  of  faitk 
and  love.  But  this  holy  boldness  is  not  in  the  least  opposite 
to  reverence  ;  though  it  be  to  disunion  and  servility.  It  abol- 
ishes or  lessens  that  disposition  which  arises  from  moral  dis- 
tance 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  sin- 
ful worms  of  the  dust,  that  have  a  right  sight  of  God  and 
themselves,  will  prompt  them  to  approach  to  God  with  less 
fear  and  reverence,  than  spotless  and  glorious  angels  in  heav- 
en, who  cover  their  faces  before  his  throne,  Isa.  vi.  at  the  be- 
ginning. Rebecca  (who  in  her  marriage  with  Isaac,  in  al- 
most all  its  circumstances,  was  manifestly  a  great  type  of  the 
church,  the  spouse  of  Christ)  when  she  meets  Isaac,  lights 
off  from  her  camel,  and  takes  a  vail  and  covers  herself  ;  al- 
though she  was  brought  to  him  as  his  bride,  to  be  with  him 
in  the  nearest  relation,  and  most  intimate  union,  that  man- 
kind are  ever  united  one  to  another  ir.  *  Elijah,  that  great 
prophet,  who  had  so  much  holy  familiarity  with  God,  at  a 
time  of  special  nearness  to  God,  even  when  he  conversed  with 
him  in  the  mount,  wrapped  his  face  in  h'13  mantle.  Which 
was  not  because  he  was  terrified  with  any  servile  fear,  by  tho 
terrible  wind,  and  earthquake,  and  fire  ;  but  after  these  were 
all  over,  and  God  spake  to  him  as  a  friend,  in  a  still  smali 
voice,  1  Kings  xix.  12,  13.  "  And  after  the  fire,  a  still  small 
Toice  ;  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  was  distin- 
guished from  all  the  prophets,  in  the  familiarity  with  God 
that  he  was  admitted  to ;  at  a  time  when  he  was  brought 
nearest  of  all,  when  God  shewed  him  his  glory  in  that  same 
mount  where  he  afterwards  spake  to  Elijah,  "  He  made 
haste,  and  bowed  his  head  towards  the  earth,  and  worshipped," 
Exod.  xxxiv.  8.  There  is  in  some  persons  a  most  unsuita- 
ble and  unsufferable  boldness,  in  their  addresses  to  the  great 

*  Dr.  Ames,  in  his  Cases  of  Conscience,  Book   III.  chap.  iv.  speaks  of  m 
holy  modesty  in  the  worship  of  God,  as  one  sign  of  true  humility. 


212  RELIGIOUS  AFFECTIONS. 

Jehovah,  in  an  affectation  of  an  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  came  up  near, 
in  a  confidence  of  his  own  eminency  in  holiness.  Whereas, 
if  they  saw  their  vileness,  they  would  be  more  like  the  publi- 
can, 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  Ave,  to  approach  a  holy  God  (although  with  faith,  and  with- 
out terror,  yet)  with  contrition,  and  penitent  shame  and  confu- 
sion of  face.  It  is  foretold  that  this  should  be  the  disposition 
of  the  church,  in  the  time  of  her  highest  privileges  on  earth 
in  her  latter  day  of  glory,  when  God  should  remarkably  com- 
fort her,  by  revealing  his  covenant  mercy  to  her,  Ezek.  xvi. 
€0,  to  the  end.  "  I  will  establish  unto  thee  an  everlasting 
covenant.  Then  thou  shalt  remember  thy  ways  and  be  asham- 
ed  And  I  will  establish  my  covenant  with  thee,  and  thou 

shalt  know  that  I  am  the  Lord  ;  that  thou  mayst  remember 
and  be  confounded  and  never  open  thy  mouth  any  more  be- 
cause of  thy  shame,  when  I  am  pacified  toward  thee  for  all 
that  thou  hast  done,  saith  the.Lord  God."  The  woman  that 
we  Head  of  in  the  7th  chapter  of  Luke,  that  was  an  eminent 
saint,  and  had  much  of  that  true  love  which  casts  out  fear,  by 
Christ's  own  testimony,  ver.  47",  she  approached  Christ  in 
an  amiable  and  acceptable  manner,  when  she  came  with  that 
humble  modesty,  reverence  and  shame,  when  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  which  has  been  spoken  of,  is,  that  true 
grace  tends  to  promote  convictions  of  conscience.  Persons 
are  wont  to  have  convictions  of  conscience  before  they  have 
any  grace :  And  if  afterwards  they  are  truly  converted,  and 
have  true  repentance,  and  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  but  to  increase  them.     It 


RELIGIOUS  AFFECTIONS.  313 

tlces  hot  stupify  a  man's  conscience  ;  but  makes  it  more 
sensible,  more  easily  and  thoroughly  discerning  the  sinful- 
ness of  that  which  is  sinful,  and  receiving  a  greater  convic- 
tion of  the  heinous  and  dreadful  nature  of  sin,  susceptive  of  a 
quicker  and  deeper  sense  of  it,  and  more  convinced  of  his  own 
sinfulness,  and  wickedness  of  his  heart ;  and  consequently  it 
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  of  God  ;  viz.  its  great  contrariety  to 
the  will,  and  law,  and  honor  of  God,  the  greatness  of  God's 
hatred  of  it,  and  displeasure  against  it,  and  the  dreadful  pun- 
ishment it  exposes  to  and  deserves.  And  not  only  so,  but  it 
convinces  the  soul  of  something  further  concerning  sin,  that 
it  saw  nothing  of,  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  re- 
spect 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  heat  and  quench- 
ed $  it  beconles  much  harder  than  before.  A  false  conver- 
sion 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,  that  has  been  spoken  of ;  not 
only  a  godly  sorrow,  but  also  a  gracious  joy,  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  mer- 
cy." 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  an  holy  hope  is  raised,  the 
more  there  is  of  this  Christian  tenderness.  The  banishing  of 
a  servile  fear,  by  a  holy  assurance,  is  attended  with  a  propoi-- 
Vot.  IV.  2  Q 


3 14  RELIGIOUS  AFFECTIONS. 

tionable  increase  of  a  reverential  fear.  The  diminishing  of 
the  fear  of  the  fruits  of  God's  di-spleasure  in  future  punish- 
ment, is  attended  with  a  proportionable  increase  of  fear  of  his 
displeasure  itself;  the  diminishing  of  the  fear  of  hell,  with 
an  increase  of  the  fear  of  sin.  The  vanishing  of  jealousies  of 
the  person's  state,  is  attended  with  a  proportional  increase  of 
jealousy  of  his  heart,  in  a  distrust  of  its  strength,  wisdom,  sta- 
bility, faithfulness,  he.  The  less  apt  he  is  to  be  afraid  of  nat- 
ural evil,  having  his  heart  fixed,  trusting  in  God,  and  so  not 
afraid  of  evil  tidings  ;  the  more  apt  he  is  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  selfconfidence,  and  a  for- 
ward assuming  boldness,  and  more  modesty.  As  he  is  more 
sure  than  others  of  deliverance  from  hell,  so  he  has  more  of 
a  sense  of  the  desert  of  it.  He  is  less  apt  than  others  to  be 
shaken  in  faith  ;  but  more  apt  than  others  to  be  moved  with 
solemn  warnings,  and  with  God's  frowns,  and  with  the  calam- 
ities of  others.  He  has  the  firmest  comfort,  but  the  softest 
heart :  Richer  than  others,  but  poorest  of  all  in  spirit  :  The 
tallest  and  strongest  saint,  but  the  least  and  tenderest  child 
among  them. 

X.  Another  thing  wherein  those  affections  that  are  truly 
gracious  and  holy,  differ  from  those  that  are  false,  is  beauti- 
ful 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,  for  want 
of  proper  instructions,  through  errors  in  judgment,  or  some 
particular  unhappiness  of  natural  temper,  or  defects  in  educa- 
tion, 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  pro- 
portion, 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 


RELIGIOUS  AFFECTIONS.  315 

the  new  man  entire  in  all  its  parts  and  members.  It  hath 
pleased  the  Father  that  in  Christ  all  fullness  should  dwell  : 
There  is  in  him  every  grace  ;  he  is  full  of  grace  and  truth  : 
And  they  that  are  Christ's,  do,  «  of  his  fullness  receive  grace 
for  grace  ;  (John  i.  14.  16.)  i.  e.  there  is  every  grace  in  them 
which  is  in  Christ ;  grace  for  grace  ;  that  is,  grace  answera- 
ble 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  fea- 
ture, 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  it  is  in  the  new  man,  consisting  of 
various  graces  and  affections.  The  body  of  one  that  was  born 
a  perfect  child,  may  fail  of  exact  proportion  through  distem- 
per, and  the  weakness  and  wounds  of  some  of  its  members  ; 
yet  the  disproportion  is  in  no  measure  like  that  of  those  that 
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. 
*'  Ephraim  is  a  cake  not  turned,"  half  roasted  and  half  raw  : 
There  is  commonly  no  manner  of  uniformity  in  their  affec- 
tions. 

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  manner  of  proportion  in  others.  An  ho- 
ly hope  and  holy  fear  go  together  in  the  saints,  as  has  been 
observed  from  Psal.  xxxiii.  18,  and  cxlvii.  11.  But  in  some 
of  these  is  the  most  confident  hope,  while  they  are  void  of 
reverence,  selfjealousy  and  caution,  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,  Matth.  xxviii.  8. 
"  And  they  departed  quickly  from  the  sepulchre,  with  fear 
and  great  joy."*     But  many  of  these  rejoice  without  tremb- 

*  "  Renewed  care  and  diligence  follows  the  sealings  of  the  Spirit.     Now 
is  the  soul  at  the  foot  of  Christ,  as  Mary  was  at  the  sepulchre,   with  fear  and 


SI 6  RELIGIOUS  AFFECTIONS. 

ling  :  Their  joy  is  of  that  sort,  that  it  is  truly  opposite  to  god- 
ly 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 
r.ot  only  sorrow  to  prepare  them  for  their  first  comfort,  but 
after  they  are  comforted,  and  their  joy  established.  As  it  is 
foretold  of  the  church  of  God,  that  they  should  mourn  and 
loath  themselves  for  their  sins,  after  they  were  returned  from 
the  captivity,  and  were  settled  in  the  land  of  Canaan,  the  land 
of  rest,  and  the  land  that  flows  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  loath  yourselves  in 
your  own  sight,  for  all  your  evils  that  ye  have  committed." 
As  also  in  Ezek.  xvi.  61,  62,  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  :  As  a 
little  child,  before  it  is  born,  and  while  it  remains  in  darkness, 
never  cries  ;  but  as  soon  as  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.  As  of  old,  the  chil- 
ven  of  Israel  were  commanded,  evermore  to  feed  upon  the 
paschal  lamb,  with  bitter  herbs.  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, 
Matth.  v.  4.  «  Blessed  are  they  that  mourn  ;  for  they  shall  be 
comforted." 

Not  only  is  there  often  in  hypocrites  an  essential  deficien- 
cy as  to  the   various  kinds  of  religious  affections,  but  also  u 

rvealjoy.     He  that  travels  the  road  with  a  rich  treasure  about  him,  is  afraid 
o<  a  th..l  in  every  bush."     Fiavcl's  Sacramental  Meditations,  Med.  4. 


RELIGIOUS  AFFECTIONS.  S17 

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  shew  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  neighbor,  for 
seven  years  together,  if  not  twice  seven  years  ;  living  in  real 
111  will  and  bitterness  of  spirit  towards  him  :  And  it  may  be  in 
their  dealings  with  their  neighbors,  are  not  very  strict  and 
conscientious  in  observing  the  rule  of  "  doing  to  others  as 
they  would  that  they  should  do  to  them."  And,  on  the  other 
hand,  there  are  others  that  appear  as  if  they  had  a  great  deal 
of  benevolence  to  men,  are  very  good  natured  and  generous 
in  their  way,  but  have  no  love  to  God. 

And  as  to  love  to  men,  there  are  some  that  have  flowing 
affections  to  some  ;  but  their  love  is  far  from  being  of  so  ex- 
tensive 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,  them  that 
approve  of  them,  love  them  and  admire  them  ;  but  are  fierce 
against  those  that  oppose  and  dislike  them.  Mat.  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  pub- 
licans the  same  ?"  Some  shew  a  great  affection  to  their  neigh- 
bors, and  pretend  to  be  ravished  with  the  company  of  the 
children  of  God  abroad  ;  and  at  the  same  time  are  uncomfort- 
able and  churlish  towards  their  wives  and  other  near  relations 
at  home,  and  are  very  negligent  of  relative  duties.  And  as  to 
the  great  love  to  sinners  and  epposers  of  religion,  and  the 
great  concern  for  their  souls,  that  there  is  an  appearance  of  in 
some,  even  to  extreme  distress  and  agony,  singling  out  a  par- 
ticular person,  from  among  a  multitude,  for  its  object,  there 
being  at  the  same  time  no  general  compassion  to  sinners, 
ffcat  are  in  equally  miserable  circumstances,  but  what  is  in  a 


518  RELIGIOUS  AFFECTIONS. 

-monstrous  disproportion  ;  this  seems  not  to  be  of  the  nature 
of  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  that  are  equally  miserable, 
especially  on  some  particular  occasions  :  There  may  many 
things  happen  to  fix  the  mind,  and  affect  the  heart,  with  res- 
pect 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  racking  ago- 
nies for  the  soul  of  some  single  person,  far  beyond  what  has 
been  usually  heard  or  read  of  in  eminent  saints,  but  appear  to 
be  persons  that  have  a  spirit  of  meek  and  fervent  love,  char- 
ity, and  compassion  to  mankind  in  general,  in  a  far  less  de- 
gree than  they  :  I  say,  such  agonies  are  greatly  to  be  suspect- 
ed, for  reasons  already  given;  viz.  that  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  shew  a  love  to  others  as  to  their  outward  man, 
they  are  liberal  of  their  worldiy  substance,  and  often  give  to 
the  poor  ;  but  have  no  love  to,  or  concern  for  the  souls  of 
men.  Others  pretend  a  great  love  to  men's  souls,  that  are 
not  compassionate  and  charitable  towards  their  bodies.  The 
making  a  great  shew  of  love,  pity  and  distress  for  souls,  costs 
them  nothing  ;  but  in  order  to  shew  mercy  to  men's  bodies, 
they  must  part  with  money  out  of  their  pockets.  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  shewed  mercy  to  men's  souls,  by  laboring  for 
them  in  preaching  the  gospel  to  them  ;  and  shewed  mercy  to 
their  bodies,  in  going  about  doing  good,  healing  all  manner  of 
sickness  and  diseases  among  the  people.  We  have  a  remark- 
able instance  of  Chrisl's  having  compassion  at  once  both  to 


RELIGIOUS  AFFECTIONS.  £i<? 

men's  souls  and  bodies,  and  shewing  compassion  by  feeding 
both,  in  Mark  vi.  34,  &c.  "  And  Jesus  when  he  came  out,  saw 
much  people,  and  was  moved  with  compassion  towards  them, 
because  they  were  as  sheep  not  having  a  shepherd  ;  and  he 
began  to  teach  them  many  things."  Here  was  his  compas- 
sion to  their  souls.  And  in  the  sequel  we  have  an  account  of 
his  compassion  to  their  bodies,  because  they  had  been  a  long 
while  having  nothing  to  eat  ;  he  fed  five  thousand  of  them 
with  five  loaves  and  two  fishes.  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  compas- 
sion. 

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  lifeless- 
ness  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  unsavoriness  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  ;  this  he  sees  most  of  the  aggravations  of, 
and  is  most  ready  to  lament.  And  a  less  degree  of  virtue 
will  bring  him  to  pity  himself,  and  be  concerned  at  hrs  own 
calamities,  than  rightly  to  be  affected  with  others'  calamities, 
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  that  they  come 
to  high  attainments  in  religion,  but  have  never  yet  arrived  to- 
the  less  attainments,  it  is  a  sign  of  a  vain  pretence.  As  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  af- 
fected with  the  wickedness  of  their  hearts,  and  are  not  affect- 
ed with  the  palpable  violations  of  God's  commands  in  their 
practice,  which  is  a  less  attainment :  Or  if  they  pretend  to  be 
brought  to  be  even  willing  to  be  damned  for  the  glory  of  God, 


S20  RELIGIOUS  AFFECTIONS. 

but  have  no  forwardness  to  suffer  a  little  in  their  estates  anc 
names,  and  worldly  convenience,  for  the  sake  of  their  duty  ; 
or  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  liitlc  of  their  estates,  bestowed  to 
pious  and  charitable  uses  ;  I  say,  when  it  is  thus  with  persons, 
their  pretences  are  manifestly  vain-  Fie  that  is  in  a  journey, 
and  imagines  he  has  got  far  beyond  such  a  place  in  his 
road,  and  never  yet  came  to  it,  must  be  mistaken  ;  and  he  is 
not  yet  arrived  to  the  top  of  the  hill,  that  never  yet  got  half 
way  thither.     But  this  by  the  way. 

The  same  that  has  been  observed  of  the  affection  of  love,  is 
also  to  be  observed  of  other  religious  affections.  Those  that 
are  true,  extend  in  some  proportion  to  the  various  things  that 
are  their  due  and  proper  objects  ;  but  when  they  are  false, 
they  are  commonly  strangely  disproportionate.  So  it  is  with 
religious  desires  and  longings  :  These  in  the  saints,  are  to 
those  things  that  are  spiritual  and  excellent  in  general,  and 
that  in  some  proportion  to  their  excellency,  importance  or 
necessity,  or  their  near  concern  in  them  ;  but  in  false  long- 
ings it  is  often  far  otherwise.  They  will  strangely  run,  with 
an  impatient  vehemence,  after  something  of  less  importance,- 
when  other  things  of  greater  importance  are  neglected....- 
Thus  for  instance,  some  persons,  from  time  to  time,  are  at- 
tended with  a  vehement  inclination,  and  unaccountably  violent 
pressure,  to  declare  to  others  what  they  experience,  and  to 
exhort  others  ;  when  there  is,  at  the  same  time,  no  inclina- 
tion, in  any  measure  equal  to  it,  to  other  things,  that  true 
Christianity  has  as  great,  yea,  a  greater  tendency  to  ;  as  the 
pouring  out  the  soul  before  God  in  secret,  earnest  prayer  and 
praise  to  him,  and  more  conformity  to  him,  and  living  more 
to  his  glory,  Sec.  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. 


RELIGIOUS  AFFECTIONS.  S2i 

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,  PsaL  cxix<  104.  "  I  hate  every 
false  way."  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,  turbulcncy  of 
spirit  towards  rulers,  and  rooted  ill  will  to  them  that  have  in- 
jured them.  False  zeal  is  against  the  sins  of  others,  while 
men  have  no  zeal  against  their  own  sins.  But  he  that  has 
true  zeal,  exercises  it  chiefly  against  his  own  sins  ;  though  he 
shews  also  a  proper  zeal  against  prevailing  and  dangerous  in- 
iquity in  others.  And  some  pretend  to  have  a  great  abhor- 
rence of  their  own  sins  of  heart,  and  cry  out  much  of  their  in- 
ward 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  asham- 
ed of  their  unsteadiness  ;  yet  there  is  in  no  wise  that  instabil- 
ity and  inconstancy  in  the  hearts  of  those  who  are  true  vir- 
gins, "  that  follow  the  Lamb  whithersoever  he  goeth,"  which 
is  in  false  hearted  professors.  The  righteous  man  is  truly 
said  to  be  one  whose  heart  is  fixed,  trusting  in  God,  Psal. 
cxii.  7,  and  to  have  his  heart  established  with  grace,  Heb. 
xiii.  9,  and  to  hold  on  his  way,  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  hy- 
pocrisy of  the  Jewish  church,  that  they  were  as  a  swift  drom- 
edary, 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  alh 
Vol.  IV,  2  R 


522  RELIGIOUS  AFFECTIONS. 

and  become  quite  careless  and  carnal,  and  this  is  their  man- 
ner of  carrying  on  religion;  if  they  appear  greatly  moved, 
and  mightily  engaged  in  religion,  only  in  extraordinary  sea- 
sons, in  the  time  of  a  remarkable  outpouring  of  the  Spirit,  or 
other  uncommon  dispensation  of  providence,  or  upon  the  real 
or  supposed  receipt  of  some  great  mercy,  when  they  have  re- 
ceived some  extraordinary  temporal  mercy,  or  suppose  that 
they  are  newly  converted,  or  have  lately  had  what  they  call  a 
great  discovery  ;  but  quickly  return  to  such  a  frame,  that 
their  hearts  are  chiefly  upon  other  things,  and  the  prevailing 
bent  of  their  hearts  and  stream  of  their  affections,  is  ordina- 
rily towards  the  things  of  this  world  ;  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  praise,  and  soon  fell  a  lusting  after  the  fieshpots 
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  their  affections.*     They  are 

*  Dr.  Owen  (on  the  Spirit,  Book  III.  Chap.  ii.  Sect.  18.)  speaking  of  a 
common  work  of  the  Spirit,  says,  "  This  work  operates  greatly  on  the  affec- 
tions :  We  have  given  instances,  in  fear,  sorrow,  joy  and  delight,  about  spir- 
itual 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  ist.  It 
doth  not  fix  them.     And  2dly.    It  doth  not  fill  them." 

"  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;  aud  they  become  as  those  high  waves,  which  at  last  fall 
level  with  the  other  waters." 

Mr.  Flavel,  speaking  of  these  changeable  professors,  says,  "  These  profes- 
sors have  more  of  the  moon  than  of  the  sun  :  Little  light,  less  heat,  and  many 
changes.  They  deceive  many,  yea,  they  deceive  themselves,  but  cannot  de- 
ceive God.  They  want  that  ballast  and  establishment  in  themselves,  that 
would   bavc  kept  them  tight  and  steady."     Touclutonc  cj Sincerity,  Chap.  II. 

&<CL  2. 


RELIGIOUS  AFFECTIONS.  323 

Sike  the  waters  in  the  time  of  a  shower  of  rain,  which,  during 
the  shower,  and  a  little  after,  run  like  a  brook,  and  flow  abun- 
dantly ;  but  are  presently  quite  dry  ;  and  when  another  show- 
er comes,  then  they  will  flow  again.  Whereas  a  true  saint  is 
]ike  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  spring- 
ing up,"  Sec.  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  yield- 
ing fruit."  Many  hypocrites  are  like  comets  that  appear  for 
a  while  with  a  mighty  blaze  ;  but  are  very  unsteady  and  ir- 
regular in  their  motion  (and  are  therefore  called  wandering 
stars,  Jude  13)  and  their  blaze  soon  disappears,  and  they  ap- 
pear but  once  in  a  great  while.  But  the  true  saints  are  like 
the  fixed  stars,  which,  though  they  rise  and  set,  and  are  often 
clouded,  yet  are  stedfast  in  their  orb,  and  may  truly  be  said  to 
shine  Avith  a  constant  light.  Hypocritical  affections  are  like 
a  violent  motion  ;  like  that  of  the  air  that  is  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 
hither  and  thither,  and  may  meet  with  obstacles,  and  runs, 
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  limes  ;  so  there  often  is  in  differ- 
ent places.  Some  are  greatly  affected  from  time  to  time, 
when  in  company  ;  but  have  nothing  that  bears  any  manner 
of  proportion  to  it  in  secret,  in  close  meditation,  secret  prayer, 
and  conversing  with  God,  when  alone,  and  separated  from  all 


224  RELIGIOUS  AFFECTIONS. 

the  world.*  A  true  Christian  doubtless  delights  in  religious 
fellowship,  and  Christian  conversation,  and  finds  much  to  afr 
feet  his  heart  in  it  ;  but  he  also  delights  at  times  to  retire 
from  all  mankind,  to  converse  with  God  in  solitary  places. 
And  this  also  has  its  peculiar  advantages  for  fixing  his  heart, 
and  engaging  its  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  si- 
lent and  secret  nature,  than  those  that  are  counterfeit.  So  it 
is  with  the  gracious  sorrow  of  the  saints.  So  it  is  with  their 
sorrow  for  their  own  sins.  Thus  the  future  gracious  mourn- 
ing 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  re- 
main,  every  family  apart,  and  their  wives  apart."     So  it  is 

*  "  The  Lord  is  neglected  secretly,  yet  honored  openly  ;  because  there  is 
no  wind  in  their  chambers  to  blow  their  sails  ;  and  therefore  there  th«y  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 
fiie,  and  hence,  having  no  principle  of  life  within,  soon  grow  dead.  This  if 
the  water  that  turns  a  Pharisee's  mill."     Shepard's  Parable,  Part  I.  p.  :8o. 

<l  The  hypocrite  (says  Mr.  Flavel)  is  not  for  the  closet,  but  the  synagogue, 
Mat.  vi.  5,  6.  It  is  not  his  meat  and  drink  to  retire  from  the  clamor  of  the 
world,  to  enjoy  God  in  secret."     Touchstone  of  Sincerity,  Chap.  vii.  Sect.  2. 

Dr.  Ames,  in  his  Cases  of  Conscience,  Lib.  111.  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  ;"'  alledging  Phil.  ii.  12,  and  Mat.  vi.  6. 


RELIGIOUS  AFFECTIONS.  525 

with  their  sorrow  for  the  sins  of  others.  The  saints'  pains 
and  travailing  for  the  souls  of  sinners  are  chiefly  in  secret  plac- 
es, 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.  If. 

The  Psalmist  seems  to  speak  of  his  sweetest  comforts,  as 
those  that  were  to  be  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  Jips  :  When  I  remember 
thee  upon  my  bed,  and  meditate  on  thee  in  the  night  watch- 
es." Christ  calls  forth  his  spouse,  away  from  the  world,  in- 
to 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  I  will  give  thee 
my  loves."  The  most  eminent  divine  favors  that  the  saints 
obtained,  that  we  read  of  in  scripture,  were  in  their  retire- 
ment. The  principal  manifestations  that  God  made  of  him- 
self, 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  to  him,  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.  Hi.  at  the  beginning.  And  afterwards, 
when  God  shewed  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  for- 
ty days  and  forty  nights,  and  then  came  down  with  his  face 
shining.  God  came  to  those  great  prophets,  Elijah  and  Eli- 
sha,  and  conversed  freely  with  them,  chiefly  in  their  retire- 
ment. Elijah  conversed  alone  with  God  at  mount  Sinai,  as 
Moses  did.  And  when  Jesus  Christ  had  his  greatest  preliba- 
tion  of  his  future  glory,  when  he  was  transfigured  ;  it  was  not 


326  RELIGIOUS  AFFECTIONS. 

•when  he  was  with  the  multitude,  or  with  the  twelve  disci- 
ples, hut  retired  int  >  a  >iilary  place  in  a  mountain,  with  only- 
three  select  disciples,  harging  them  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,  and  to  be  in  this  matter 
hid  from  the  world  ;  her  nearest  and  dearest  earthly  friend 
Joseph,  that  had  betrothed  her  (though  a  just  man)  knew 
nothing  of  the  matter.  And  she  that  first  partook  of  the  joy 
of  Christ's  resurrection,  was  alone  with  Christ  at  the  sepul- 
chre, John  xx.  And  when  the  beloved  disciple  was  favored 
with  those  wonderful  visions  of  Christ  and  his  future  dispen- 
sations 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  ;  or  that  there  is  not  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  shew  that  it  is  the  nature  of  true 
grace,  that  however  it  loves  Christian  society  in  its  place,  yet 
it  in  a  peculiar  manner  delights  in  retirement,  and  secret  con- 
verse 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. 

XI.  Another  great  and  very  distinguishing  difference  be- 
tween gracious  affections  and  others  is,  that  gracious  affec- 
tions, the  higher  they  are  raised,  the  more  is  a  spiritual  ap- 
petite and  longing  of  soul  after  spiritual  attainments  increas- 
ed. On  the  contrary,  false  affections  rest  satisfied  in  them- 
selves.* 

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 

*  •'  Truly  there  is  no  work  of  Christ  that  is  right  (says  Mr.  Shepherd) 
but  it  carries  the  soul  to  long  for  rnore  of  it.1'  Parable  of  the  Ten  Virgins^ 
Part  I.  p.  13b. 


RELIGIOUS  AFFECTIONS.  32? 

want  of  love  to  him  ;  the  more  he  hates  sin,  the  more  he  de* 
sires  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  for  sin  ;  the  more  his  heart  is  broke,  the  more  he  de- 
sires it  should  be  broke  :  The  more  he  thirsts  and  longs  af- 
ter 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  spiritual- 
ly new  born,  to  thirst  after  growth  in.  holiness,  as  it  is  the  na- 
ture of  a  new  born  babe  to  thirst  after  the  mother's  breast  ; 
\vho  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  ye  have  tast- 
ed 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  in  their  hearts,  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  eminency  that  the  saints  ar- 
rive to  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,  14,  15.  «  Forgetting  those  things  which 
are  behind,  and  reaching  forth  unto  those  things  which  are  be- 
fore, I  press  towards  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  ex- 


323  RELIGIOUS  AFFECTIONS. 

cellency,  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  dis- 
tance from  what  ought  to  be  :  And  so  the  more  do  they  see 
their  need  of  grace  ;  as  I  shewed  at  large  before,  when  speak- 
ing 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  beggar 
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  endeavors  ;  for  true  and  gracious  longings  after  holiness 
are  no  idle  ineffectual  desires. 

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

I  answer,  its  being  so,  will  appear  to  be  not  at  all  inconsist- 
ent with  what  has  been  said,  if  it  be  considered  in  what  man- 
ner spiritual  enjoyments  are  said  to  be  of  a  soul  satisfying  na- 
ture. Certainly  they  arc  not  so  in  that  sense,  that  they  are  of 
so  cloying  a  nature,  that  he  who  has  any  thing  of  them,  though 
but  in  a  very  imperfect  degree,  desires  no  more.  But  spirit- 
ual enjoyments  are  of  a.soul  satisfying  nature  in  the  follow- 
ing 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  enjoy- 
ments ;  they  sit  down  fully  contented  with  that  kind  of  hap- 
piness which  they  have,  desiring  no  change,  nor  inclining  to 
wander  about  any  more,  saying,  "  Who  will  shew  us  any 
good  ?"  The  soul  is  never  cloyed,  never  weary  ;  but  perpet- 
ually giving  up  itself,  with  all  its  powers,  to  this  happiness. 
But  not  that  those  who  have  something  of  this  happiness,  de- 


RELIGIOUS  AFFECTIONS.  323 

sire  no  more  of  the  same.  2.  They  are  satisfying  also  in  this 
tespect,  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  ex- 
pectation in  its  nature.  This  expectation  is  not  satisfied  by 
worldly  enjoyments ;  the  man  expected  to  have  a  great  acces- 
sion of  happiness,  but  he  is  disappointed.  But  it  is  not  so  with 
spiritual  enjoyments  ;  they  fully  answer  and  satisfy  the  ex- 
pectation. 3.  The  gratification  and  pleasure  of  spiritual  en- 
joyments is  permanent.  It  is  not  so  with  worldly  enjoyments. 
They  in  a  sense  satisfy  particular  appetites  :  But  the  appe- 
tite, in  being  satisfied,  is  glutted,  and  then  the  pleasure  is 
over  :  And  as  soon  as  that  is  over,  the  general  appetite  of  hu- 
man nature  after  happiness  returns  ;  but  is  empty,  and  with- 
out any  thing  to  satisfy  it.  So  that  the  glutting  of  a  particu- 
lar 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  degree,  if  obsta- 
cles 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  of  it.  If  men  be  not  satisfied  here, 
in  degree  of  happiness,  the  cause  iswith  themselves  ;  it  is  be- 
cause 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,  that  has  tasted  a  little  ;  or  that 
his  appetite  will  not  increase,  the  more  he  tastes,  until  he 
comes  to  fulness  of  enjoyment :  As  bodies  that  are  attracted 
to  the  globe  of  the  earth,  tend  to  it  more  strongly,  the  nearer 
they  come  to  the  attracting  body,  and  are  not  at  rest  out  of  the 
center.  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  he  experiences,  and  the  more  he  knows  this  exceb 
lent,  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  spir- 
itual affections  that  the  greater  they  be,  the  greater  the  appe- 
tite and  longing  is,  after  grace  and  holiness. 
Vot.  IV.  2  S 


330  RELIGIOUS  AFFECTIONS. 

But  with  those  joys,  end  other  religious  affections,  that  ar* 
false- and  counterfeit,  it  is  otherwise.  If  before,  there  was  a 
great  desire,  of  sonic  sort,  after  grace  ;  as  these  affections  rise, 
that  desire  ceases,  or  is  abated.  It  may  be  before,  while  the 
under  legal  convictions,  and  much  afraid  of  hell,  he 
earnestly  longed  that  he  might  obtain  spiritual  light  in  his  un- 
ilng,  and  faith  in  Christ,  and  love  to  God  :  But  now, 
■when  these  false  affections  are  risen,  that  deceive  him,  and 
pake  biro.  con£de»r  that  lie  is  converted,  and  his  state  good, 
there  are  no  snore  earnetft  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, 
ut  an  end  to  longings  after  grace  and  holiness.  The 
man  now  is  £ar  from  appearing  to  himself  a  poor  empty  crea- 
ture; on  the  contrary,  he  is  rich,  and  increased  with  goods, 
and  hardly  conceives  of  any  thing  more  excellent  than  what 
he  has  already  atta 

Hence  an!  to  xaany  persons'  earnestness  in  seek- 

ing, after  the--  talnedthat  which  they  call  their 

conversion ;  •:  ■  after  they  have  had  those  high  affec- 

tions, that  make  confident  of  it     Before,  while 

they  5c- .  Hes  ps  in  a  state  of  nature,  they  were 

engaged  an  .seeking  after  God  and  Christ,  and  cried  earnestly 
I  he  «se  of  means :    But  now  they  act 
as  though  flaey  thought  their  work  was  done  ;  they  live  upon 
their  £:  some  high  experiences  that  are  past ;  and 

there  k  .  heir  crying,   and  striving   after   God  and 

grace.    Whereas   '  ocipks  that  actuate  a  true  saint, 

hare  a  ;  influence  to  stir  him  up  to  earnest- 

ness in  seeking  God  and  holiness,  than  servile  fear.     Hence 
oe  ol  the  distinguishing  charac- 
that  seek  God  is  one  of  the 
names  by  which  the  godly  are  called  in  scripture,  PsaL  xxiv. 
6.  "  T'  them  that  seek  him,  that  seek 

Psal.  brix.  €.    Let  not  those  that  seek 
d  for  my  sake,  ver.  32.     The  humble  shall 
b  5  glad :  Jo.vA  your  heart  shall  live  that  seek  God, 


RELIGIOUS  AFFECTIONS,  331 

And  hex.  4.  Let  a!i  those  that  seek  thee,  rejoice,  and  he  glad 
in  thee  :  And  let  such  as  love  thy  salvation  say  continually, 
«  The  Lord  be  magnified."  And  the  scriptures  e-rsry  where 
represent  the  seeking,  striving,  and  labor  of  a  Christian,  as 
being  chiefly  after  his  conversion,  and  his  conversion  as  be- 
ing 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 
armor  of  God,  and  standing,  having  done  all  to  stand,  press- 
ing forward,  reaching  forth,  continuing  instant  in  prayer,  cry- 
ing 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'  seek- 
ing 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  antiscriptural  wav, 
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  tri- 
al ;  and  will  readily  say,  that  they  desire  not  to  rest  satisfied 
with  past  attainments,  but  to  be  pressing  forward,  they  do  de- 
sire more,  they  long-  after  God  and  Christ,  and  desire  more 
holiness,  and  do  seek  it.  But  the  truth  is,  their  desires  are 
not  properly  the  desires  of  appetite  after  holiness,  for  its  own 
sake,  or  for  the  moral  excellency  and  holy  sweetness  that  is 
in  it  ;  but  only  for  by  ends.  They  long  after  clearer  discove- 
ries, that  they  may  be  better  satisfied  about  the  state  of  their 
souls  ;  or  because  in  great  discoveries  self  is  gratified,  in  be- 
ing made  so  much  of  by  God,  and  so  exalted  above  others  ; 
they  long  to  taste  the  love  of  God  (as  they  call  it)  more  than 
to  have  more  love  to   God.     Or,  it  may  be,  they  have  a  kind 


332  RELIGIOUS  AFFECTIONS. 

of  forced,  fancied,  or  made  longings  ;  because  they  think  they 
must  long  for  more  grace,  otherwise  it  will  be  a  dark  sign  up- 
on 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  burn- 
ing desire  that  a  saint  has  after  holiness,  as  natural  to  the  new 
creature,  as  vital  heat  is  to  the  body.  There  is  a  holy  breath- 
ing 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  favor.  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 
shewn  before,  that  holiness  is  that  good  which  is  the  immedi- 
ate 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  that  he  is  covetous  and 
greedy  of.  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  in- 
fluence 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  distinguish- 
ing marks  of  true  saints,  as  longing  after  a  more  holy  heart, 
and  living  a  more  holy  life. 

But  I  am  come  now  to  the  last  distinguishing  mark  of  holy 
affections  that  I  shall  mention. 

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 


RELIGIOUS  AFFECTIONS.  53S 

cause  thai  a  practice,  which  is  universally  conformed  to,  and 
directed  by  Christian  rules,  should  be  the  practice  and  busi- 
ness of  his  life. 

This  implies  three  things  ;  1.  That  his  behavior  or  prac- 
tice 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  high- 
est 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  busi- 
ness of  Sabbath  days,  or  certain  extraordinary  times,  or  the 
business  of  a  month,  or  a  year,  or  of  seven  years,  of  his  busi- 
ness 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, 
1  John  iii.  3,  &c.  "  Every  man  that  hath  this  hope  in  him  puri- 

fieth  himself,  even  as  he  is  pure And  ye  know  that  he  was 

manifested  to  take  away  our  sins ;  and  in  him  is  no  sin.  Who- 
soever abideth  in  him  sinneth  not ;  whosoever  sinneth,  hath 
not  seen  him,  neither  known  him.  He  that  doth  righteous- 
ness, is  righteous  even  as  he  is  righteous  :  He  that  committeth 
sin  is  of  the  devil,  chap.  v.  18.  We  know  that  whosoever  is 
born  of  God  sinneth  not,  but  he  that  is  begotten  of  God  keep- 
eth  himself,  and  that  wicked  one  toucheth  him  not.  John  xv. 
14.  Ye  are  my  friends,  if  ye  do  whatsoever  I  command  you. 

If  one  member  only  be  corrupt,  and  v/e  do  not  cut  it  off,  it 
will  carry  the  whole  body  to  hell,  Matth.  v.  29,  30.  Saul  was 
commanded  to  slay  all  God's  enemies,  the  Amalekites  ;  and 
he  slew  all  but  Agag,  and  the  saving  frith  alive  proved  his  ruin. 
Caleb  and  Joshua  entered  into  God's  promised  rest,  because 
they  wholly  followed  the  Lord,  Numb.  xiv.  24,  and  xxxii.  1 1, 
12.  Deut.  1.  36.  Josh.  xiv.  6,  8,  9,  14.  Naaman's  hypocrisy 
appeared  in  that,  however,  he   seemed    to  be  greatly  affected 


334  RELIGIOUS  AFFECTIONS, 

with  gratitude  to  God  for  healing  his  leprosy,  and  engaged  ttr 
serve  him,  yet  in  one  thing  he  desired  to  he  excused.  And 
Herod,  though  he  feared  John,  and  observed  him,  and  heard 
him  gladly,  and  did  many  things  ;  yet  was  condemned,  in 
that  in  one  thing  he  would  not  hearken  to  l.im,  even  in  part- 
ing with  his  beloved  Hcrodias.  So  that  it  is  necessary  that 
men  should  part  with  their  dearest  iniquities,  which  are  as 
their  right  hand  and  right  eyes,  sins  ihut  most  easily  beset 
them,. and  which  they  arc  most  exposed  to  by  their  natural  in- 
clinations, evil  customs,  or  particular  circumstances,  as  well 
as  others.  As  Joseph  would  not  make  known  himself  to 
his  brethren  who  had  sold  him,  untjl  Benjamin  the beloved 
child  of  the  family,  that  was  most  hardly  parted  with,  was  de- 
livered 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  that  we  have 
the  greatest  aversion  to. 

And  it  is  of  importance  that  it  should  be  observed,  thst  in 
order  to  a  man's  being  truly  said  to  be  universally  obedient, 
his  obedience  must  not  only  consist  in  negatives,  or  in  univer- 
sally avoiding  wicked  practices,  consisting  in  sins  of  commission, 
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  Matth.  xxv.  represents  those  on 
the  left  hand  as  being  condemned  and  cursed  to  everlasting 
fire  for  sins  of  omission.  "  I  was  an  hungered,  and  ye  gave  me 
no  meat,"  &c.  A  man,  therefore,  cannot  be  said  to  be  uni- 
versally obedient,  and  of  a  Christian  conversation,  only  be- 
cause he  is  no  thief,  nor  oppressor,  nor  fraudulent  person,  nor 
drunkard,  nor  tavern  haunter,  nor  whoremaster,  nor  rioter, 
nor  night  walker,  nor  unclean,  nor  profane  in  his  language, 
nor  slanderer,  nor  liar,  nor  furious,  nor  malicious,  nor  reviler. 
He  is  falsely  said  to  be  of  a  conversation  that  becomes  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,  reli- 
gious, devout,  humble,  meek,  forgiving,  peaceful,  respectful, 
condescending,  benevolent,  merciful,  charitable  and  beneficent 
Walk   and  conversation.     Without   such  things  as  these,  he 


RELIGIOUS  AFFECTIONS. 

«ocs  not  obey  the  laws  of  Christ,  and  laws  that  he  and  his  a- 
postles  did  abundantly  insist  on,  as  of  the  greatest  importance 
rind  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  which  they 
devote  themselves  to,  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  ser- 
vice of  two  masters  at  once.  They  that  are  God's  true  ser- 
vants do  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  hbor  in  God's  vineyard,  and  spend  their  clay 
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  earn- 
estness, as  running,  wrestling,  fighting.  All  true  Christians 
are  good  ?.nd  faithful  soldiers  of  Jesus  Christ,  and  "  fight  the 
good  fight  of  fahh  ;"  for  none  but  those  who  do  so,  do  "  ever 
lay  hold  on  eternal  life."  Those  who  "  fight  as  those  that 
beat  the  air,"  never  win  the  crown  of  victory.  ■"  They  that 
run  in  a  race,  run  all,  but  one  wins  the  prizes"  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  get- 
ting along,  in  that  narrow  way  that  leads  to  life  ;  and  so  no 
arriving  at  that  state  of  glorious  life  and  happiness  which  it 
leads  to.  Without  earnest  labor  there  is  no  ascending  the  sleep 
i>nd  high  hill  of  Z:on,and  so  no  arriving  at  the  heavenly  city  on 
the  top  of  it.  Without,  a  constant  laboriousness  there  is  no  stem- 
ming 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 
«u;*  escaping  those  dreadful  things  that   are  coming  on  the 


336  RELIGIOUS  AFFECTIONS. 

ungodly,  and  onr  being  counted  worthy  to  stand  before  the 
Son  of  man."  There  is  need  of  our  "  putting  on  the  whole 
armor  of  God,  and  doing  all,  to  stand,"  in  order  to  our  avoid- 
ing 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.  Slothfulness  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,  Matth.  xxv.  26, 
SO.  They  that  are  slothful  are  not  "  followers  of  them  who 
through  faith  and  patience  inherit  the  promises,  Heb.  vi.  1 1, 
12.  And  we  desire  that  every  one  of  you  do  shew  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  pi  orrises."  And  all  they  who  follow 
that  cloud  of  witnesses  that  are  gone  before  to  heaven,  "do 
lay  aside  every  weight,  and  the  sin  that  easily  besets  them, 
and  do  run  with  patience  the  race  that  is  set  before  them," 
Heb.  xii.  1.  That  true  faiih,  by  which  persons  rely  on  the 
righteousness  of  Christ,  and  the  work  that  he  hath  done  for 
them,  and  do  truly  feed  and  live  upon  him,  is  evermore  ac- 
companied with  such  a  spirit  of  earnestness  in  the  Christian 
work  and  course.  Which  w;as  typified  of  old,  by  the  man- 
ner of  the  children  of  Israel's  feeding  on  the  paschal  lamb  ; 
who  were  directed  to  cat  it,  as  those  that  were  in  haste, 
with  their  loins  girded,  their  shoes  on  their  feet,  and  their  staff 
in  their  hand,  Exod.  xii-  1 1. 

3.  Every  true  Christian  perseveres  in  this  way  of  univer- 
sal obedience,  and  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  those  that  do  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 


RELIGIOUS  AFFECTIONS.  33? 

endless,  I  shall  content  myself  with  referring  to  some  in  the 
margin.* 

But  that  in  perseverance  in  obedience,  which  is  chiefly  in- 
sisted 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  an  holy  walk,  through  the  various 
trials  that  they  meet  with. 

By  trials  here,  I  mean  those  things  that  occur,  and  that  a 
professor  meets  with  in  his  course,  that  do  especially  render 
his  continuance  in  his  duty,  and  faithfulness  to  God,  difficult 
to  nature.  These  things  are  from  time  to  time  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  persons'  continuance  in 
the  way  of  their  duty  difficult,  by  their  tendency  to  cherish 
and  foment,  or  to  stir  up  and  provoke  their  lusts  and  corrupt- 
ions. Many  things  make  it  hard  to  continue  in  the  way  of 
their  duty,  by  their  being  of  an  alluring  nature,  and  hav- 
ing a  tendency  to  entice  persons  to  sin,  or  by  their  ten- 
dency 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  ter- 
rible to  them,  and  so  to  affright  and  drive  them  from  it ;  such 
as  the  sufferings  which  their  duty  will  expose  them  to  ;  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  manner,  in  his 

*  Deut.  v.  29.  Deut.  xxxii.  18,  19,  20.  1  Chron.  xxviii.  9.  Fsal.  lxxviii, 
7,  8,  10,  ii,  35,  36,  37,  41,  42,  5b,  &c.  Psal.  cvi.  3,  12 — 15.  Psal.  exxv. 
4,  5.  Prov.  xxvi.  11.  Isa,  lxiv.  5.  Jer.  xvii.  13.  Ezek.  iii.  20,  and  xviii.  24, 
and  xxxiii.  12,13.  Matth.  x.  22,  and  xiii.  4 — 8,  with  verses  19 — 23,  and 
xxv.  8,  and  xxiv.ia,  13  Luke  ix.  62,  and  xii.  35,  &c.  and  xxii.  s8,and  xvii. 
32.  John  via.  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  vi.  11,  12,  and  x.  35,  &c.  James  i,  25. 
Rev.  ii.  13,  26,  and  ii.  10.  1  Tim.  ii.  15.  2  Tim.  iv.  4—8. 
.  Vol.  IV.  2  T 


338  RELIGIOUS  AFFECTIONS. 

providence,  to  bring  trials  on  his  professing  friends  and  ser- 
vants designedly,  that  he  may  manifest  them,  and  may  exhib- 
it sufficient  matter  of  conviction  of  the  state  -which  they  are  in, 
to  their  own  consciences,  and  oftentimes  to  the  world  ;  as 
appears  by  innumerable  scripture3. 

True  saints  may  be  guilty  of  some  kinds  and  degrees  of 
backsliding,  and  may  be  foiled  by  particular  temptations,  and 
may  fall  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  it  and  neglect  it,  either  on  its  own  ac- 
count, or  on  account  of  the  difficulties  that  attend  it ;  as  is  ev- 
ident by  Gal.  vi.  9.  Rom.  ii.  7.  Heb.  x.  36.  Isa.  xliii.  22. 
Mai.  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  Christiani- 
ty, and  do  all  duties  required,  even  in  the  most  difficult  cir- 
cumstances. This  is  abundantly  manifest  by  the  things  that 
have  been  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  dili- 
gence, as  still  to  be  habitually  devoted  and  given  up  to  the  bu- 
siness 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  it  shall  come  to  this,  that  ordinarily  there  shall  be  no  re- 
markable difference  in  his  walk  and  behavior  since  his  con- 
version, from  what  was  before.  They  that  are  truly  convert- 
ed 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,  and  new  eyes,  new  ears,  new 
tongues,  new  hands,  new  feet  ;  i.  e.  a  new  conversation  and 
practice  ;  and  they  walk  in  newness  of  life,  and  continue  to 
do  so  to  the  end  of  life.  And  they  that  fall  away,  and  cease 
visibly  to  do  so,  it  is  a  sign  they  never  were  risen  with  Christ. 


RELIGIOUS  AFFECTIONS.  SS9 

And  especially  when  men's  opinion  of  their  being  converted, 
and  so  in  a  safe  estate,  is  the  very  cause  of  their  coming  to 
this,  it  is  a  most  evident  sign  of  their  hypocrisy.  And  that, 
whether  their  falling  away  be  into  their  former  sins,  or  into 
some  new  kind  of  wickedness,  having  the  corruption  of  na- 
ture only  turned  into  a  new  channel,  instead  of  its  being 
mortified.  As  when  persons  that  think  themselves  convert- 
ed, though  they  do  not  return  to  former  profaneness  and 
lewdness  ;  yet  from  the  high  opinion  they  have  of  their  ex- 
periences, graces,  and  privileges,  gradually  settle  more  and 
more  in  a  selfrighteous  and  spiritually  proud  temper  of  mind, 
and  in  such  a  manner  of  behavior  as  naturally  arises  there- 
from. When  it  is  thus  with  men,  however  far  they  may 
seem  to  be  from  their  former  evil  practices,  this  alone  is  c- 
nough  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  that  Christ  speaks  of,  Matth.  xii. 
43,  44,  45,  who  being  awakened  by  John  the  Baptist's  preach- 
ing, 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,  became  full  of  themselves,  and  were  exalted  in 
an  exceeding  high  opinion  of  their  own  righteousness  and 
eminent  holiness,  and  became  habituated  to  an  answerably 
self  exalting  behavior  ;  so  changing  the  sins  of  publicans  and 
harlots,  for  those  of  the  Pharisees  ;  and  in  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  from  this,  that  gracious  affec- 
tions do  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  partici- 
pation of  the  divine  nature,  Christ  living  in  the  heart,  tho 


S40  RELIGIOUS  AFFECTIONS. 

Holy  Spirit  duelling  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  shew  us  why  true  grace  should  have  such  activity,  power, 
and  efficacy.  No  wonder  that  which  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  shew 
that  he  is  a  God,  by  the  efficacy  of  his  operation.  Christ  is 
not  in  the  heart  of  a  saint,  as  in  a  sepulchre,  or  as  a  dead  sav- 
iour, that  does  nothing  ;  but  as  in  his  temple,  and  as  one 
that  is  alive  from  the  dead.  For  in  the  heart  where  Christ 
savingly  is.  there  he  lives,  and  exerts  himself  after  the  pow- 
er of  that  endless  life  that  he  received  at  his  resurrection. 
Thus  every  saint  that  is  a  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  onlyj 
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  arid  stedfast  determination  of  the  will 
for  God  and  holiness,  Psal.  ex.  3.  «  Thy  people  shall  be 
willing  in  the  day  of  thy  power."  And  thus  it  is  that  holy  af- 
fections 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  shew.  False  dis- 
coveries and  affections  do  not  go  deep  enough  to  reach  and 
govern  the  spring  of  men's  actions  and  practice.  The 
.:ecd  in  stony  ground  had  not  deepness  of  earth,  and  the  root 


RELIGIOUS  AFFECTIONS.  541 

did  not  go  deep  enough  to  bring  forth  fruit.  But  gracious  af- 
fections 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  has  respect  to,  when  he 
speaks  of  the  power  of  godliness,  2  Tirn.  iii.  5,  as  is  very 
plain  ;  for  he  there  is  particularly  declaring,  how  some  pro- 
fessors of  religion  would  notoriously  fail  in  the  practice  of  it, 
and  then  in  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,  live- 
ly exercise  of  gracious  affections  there.  Yet  the  principal 
evidence  of  this  power  of  godliness,  is  in  those  exercises  of 
holy  affections  that  are  practical,  and  in  their  being  practical ; 
in  conquering  the  will,  and  conquering  the  lusts  and  corrup- 
tions of  men,  and  carrying  men  on  in  the  way  of  holiness, 
through  all  temptation,  difficulty,  and  opposition. 

Again,  the  reason  why  gracious  affections  have  their  exer- 
cise and  effect  in  Christian  practice,  appears  from  this  (which 
has  also  been  before  observed)  that  «  the  first  objective  ground 
of  gracious  affections,  is  the  transcendently  excellent  and  ami- 
able nature  of  divine  things,  as  they  are  in  themselves,  and 
not  any  conceived  relation  they  bear  to  self,  or  selfinterest." 
This  shews  why  holy  affecticns  will  cause  men  to  be  holy  in 
their  practice  universally.  What  makes  men  partial  in  re- 
ligion is,  that  they  seek  themselves,  and  not  God,  in  their 
religion  ;  and  close  with  religion,  not  for  its  own  excellent  na- 
ture, 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  im- 
agines 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,  em- 
braces the  whole  of  religion.  This  also  shews  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  ma- 


US  RELIGIOUS  AFFECTIONS. 

ny  respects  ;  and  therefore  he  that  complies  with  it  only  for 
selfish  views,  is  liable,  in  change  of  times,  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  of  divine 
things,  that  it  has  been  observed  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  eve- 
ry 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  and  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  in- 
cline to  do. 

And  what  has  been  observed  of  that  divine  teaching  and 
leading  of  the  Spirit  of  God,  which  there  is  in  gracious  affec- 
tions, shews  the  reason  of  this  tendency  of  such  affections  to 
an  universally  holy  practice.  Fur,  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   tnat  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  is  supreme  and  transcen- 
dent. 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  follow- 
ed ;  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  labor  with  earnestness  and 
activity  in  his  service,  and  made  willing  to  go  through  all  dif* 


RELIGIOUS  AFFECTIONS.  343 

faculties  for  his  sake.  And  it  is  the  discovery  of  this  divine 
excellency  of  Christ,  that  makes  them  constant  to  him  :  For 
it  makes  a  deep  impression  upon  their  minds,  that  they  can- 
not forget  him  ;  and  they  will  follow  him  whithersoever  ho 
goes,  and  it  is  in  vain  for  any  to  endeavor  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  judgment  of  the  reality  and  certainty  of  divine  things." 
No  wonder  that  they  who'  were  never  thoroughly  convinced 
that  there  is  any  reality  in  the  things  of  religion,  will  never 
be  at  the  labor  and  trouble  of  such  an  earnest,  universal,  and 
persevering  practice  of  religion,  through  all  difficulties,  self- 
denials,  and  sufferings,  in  a  dependence  on  that,  which  they 
are  not  convinced  of.  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  infi- 
nitely more  important  than  all  other  things,  that  it  is  incon- 
sistent with  the  human  nature,  that  a  man  should  fully  believe 
the  truth  of  them,  and  not  be  influenced  by  them  above  all 
things  in  his  practice. 

Again,  the  reason  of  this  expression  and  effect  of  holy  af- 
fections in  the  practice,  appears  from  what  has  been  observ- 
ed of  "  a  change  of  nature,  accompanying  such  affections."  ' 
Without  a  change  of  nature,  men's  practice  will  not  be  thor- 
oughly changed.  Until  the  tree  be  made  good,  the  fruit  will 
not  be  good.  Men  do  net  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  vio- 
lently 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  stopped  always  ;  it  will  have  a  course, 
either  in  its  old  channel,  or  a  new  one.     Nature  is  a  thing 


344  RELIGIOUS  AFFECTIONS. 

more  constant  and  permanent,  than  any  of  those  things  that 
are  the  foundation  of  carnal  unci's  reformation  and  righteous- 
ness. When  a  natural  man  denies  his  lust,  and  lives  a  strict, 
religious  life,  and  seems  humble,  painful,  and  earnest  in  re- 
ligion, it  is  net  natural ;  it  is  all  a  force  against  nature  :  as 
when  a  stone  is  violently  thrown  upwards  ;  but  that  force 
will  be  gradually  spent  ;  yet  nature  will  remain  in  its  full 
strength,  and  so  prevails  again,  and  the  stone  returns  down- 
wards. 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  morti- 
fied, and  a  new  and  heavenly  nature  infused,  then  may  it  well 
be  expected,  that  men  will  walk  in  newness  of  life,  and  con- 
tinue to  do  so  to  the  end  of  their  days. 

The  reason  of  this  practical  exercise  and  effect  of  holy  af- 
fections, 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  does  much  consist.  A  proud 
spirit  is  a  rebellious  spirit,  but  a  humble  spirit  is  a  yieldable, 
subject,  obediential  spirit.  We  see  among  men,  that  the  ser- 
vant 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  that  servant  who  is  of  a  lowly  spirit. 

And  that  lamblike,  dovelike  spirit,  that  has  been  spoken  of, 
which  accompanies  all  gracious  affections,  fulfils  (as  the  apos- 
tle observes,  Rom.  xiii.  8,  9,  10,  and  Gal.  v.  14.)  all  the  du- 
ties of  the  second  table  of  the  law  ;  wTherein  Christian  practice 
does  very  much  consist,  and  wherein  the  external  practice  of 
Christianity  chiefly  consists. 

And  the  reason  why  gracious  affections  are  attended  with 
that  strict,  universal  and  constant  obedience  which  has  been 
spoken  of,  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  moral  evil,  and  such  a  dread  of  the 
appearance  of  evil. 

And  one  great  reason  why  the  Christian  practice  which 
flows  from  gracious  affections,  is  universal,  and  constant,  and 


RELIGIOUS  AFFECTIONS.  345 

|iefsev£rifig,  appears  from  what  has  been  observed  of  those 
affections  themselves,  from  whence  this  practice  flows,  being 
universal  and  constant,  in  all  kinds  ol  holy  exercises,  and  to- 
wards all  objects,  and  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,  and  engaged- 
ness  and  perseverance  in  holy  practice,  as  has  been  spoken  of, 
appears  from  what  has  been  observed,  of  the  spiritual  appe- 
tite and  longing  after  further  attainments  in  religion,  which 
evermore  attends  true  affection,  and  does  not  decay,  but  in- 
creases 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  that  have  been  before 
spoken  of. 

And  this  point  may  be  further  illustrated  and  confirmed, 
if  it  be  considered,  that  the  holy  scriptures  do  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  heart's  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  ;  or,  in  one  word,  in  the  great  duty  of 
selfdenial  for  Christ ;  or  in  denying,  i.  e.  as  it  were,  disown-* 
ing  and  renouncing  ourselves  for  him,  making  ourselves 
nothing  that  he  may  be  all.  See  the  texts  to  this  purpose  re- 
ferred to  in  the  margin.*     Now  surely  having  an  heart  to 

*  Matth.  v.  29,  30.  Chap.  vi.  24.  Chap.  viii.  19 — 22.  Chap.  iv.  18,  to 
82.  Chap.  x.  37,  38,  39.  Chap.  xiii.  44,  45,  46.  Chap.  xvi.  24,  25,  2C. 
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,  v':, 
14.    Philip,  iii.  7. 

Vol.  IV.  2  U 


346  RELIGIOUS  AFFECTIONS. 

forsake  all  for  Christ,  tends  to  actually  forsaking  all  for  him, 
so  far  as  there  is  occasion,  and  we  have  the  trial.  An  having 
an  heart  to  deny  ourselves  for  Christ,  tends  to  a  denying  our- 
selves indeed,  when  Christ  and  selfinterest  stand  in  competi- 
tion. A  giving  up  of  ourselves,  with  all  that  we  have,  in  our 
hearts,  without  making  any  reserve  there,  tends  to  our  behav- 
ing ourselves  universally  as  his,  as  subject  to  his  will,  and  de- 
voted  to  his  ends.  Our  heart's  entirely  closing  with  the  religion 
of  Jesus,  with  all  that  belongs  to  it,  and  as  attended  with  all  its 
difficulties,  upon  a  deliberate  counting  the  cost,  tends  to  an 
universal  closing  with  the  same  in  act  and  deed,  and  actually 
going  through  all  the  difficulties  that  we  meet  with  in  the 
way  of  religion,  and  so  holding  out  with  patience  and  perse- 
verance. 

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  unactive  thing  ;  there  is  nothing  in  heav- 
en or  earth  of  a  more  active  nature  ;  for  it  is  life  itself,  and- 
the  most  active  kind  of  life,  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  ac- 
tion has  to  action  ;  for  it  is  the  very  nature  and  notion  of 
grace,  that  it  is  a  principle  of  holy  action  or  practice.  Re- 
generation, which  is  that  work  of  God  in  which  grace  is  in- 
fused, 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.  «  Fcr  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  ub,  that  he 
might  redeem  us  from  all  iniquity,  and  purify  unto  himself  a 
peculiar  people,  zealous  of  good  works."  Eph.  i.  «  Accord- 
ing as  he  hath  chosen  us  in  him,  before  the  foundation  of  the 


RELIGIOUS  AFFECTIONS.  347 

s?orld,  that  we  should  be  holy,  and  without  blame  before  hira 
in  love."  Chap.  ii.  10.  «  Created  unto  good  works,  Avhich 
God  hath  foreordained  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  repre- 
sented in  scripture,  Mat.  iii.  10,  chapter  xiii.  8,  23,  30,  3S, 
chapter  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.*  And  therefore  every  thing  in  a  true  Christ- 
ian is  calculated  to  reach  this  end.  This  fruit  of  holy  prac- 
tice is  what  every  grace,  and  every  discovery,  and  every  indi- 
vidual thing  which  belongs  to  Christian  experience,  has  a  di- 
ject  tendency  to. 

The  constant  and  indissoluble  connexion  that  there  is  be- 
tween 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  that  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  Zecha- 
riah,  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, 
thoughout  its  whole  frame,  made  with  knops  and  flowers, 
Exod.  xxv.  31,  to  the  end,  and  chapter  xxxvii.  17 24.    The 

*  "  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,  flow- 
ing 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  rilled  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  ba: rem 
trees  ?••    Dr.  Preston  of  the  Ckurchis  Carriage. 


348  RELIGIOUS  AFFECTIONS. 

word  translated  knop,  in  the  original,  signifies  apple  or  pome- 
granate. There  was  a  knop  and  a  flower,  a  knop  and  a  flow- 
er :  Wherever  there  was  a  flower,  there  was  an  apple  or  pom- 
egranate with  it  :  The  flower  and  the  fruit  were  constantly- 
connected,  without  fail.  The  flower  contained  the  principle 
of  the  fruit,  and  a  beautiful  promising  appearance  of  it  ;  and 
it  never  was  a  deceitful  appearance  ;  the  principle  or  shew  of 
fruit,  had  evermore  real  fruit  attending  it,  or  succeeding  it. 
So  it  is  in  the  church  of  Christ :  There  is  the  principle  of 
fruit  in  grace  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  can- 
dlestick, 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  prac- 
tice :  Agreeable  to  that  of  our  Saviour,  Matth.  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  liv- 
ing God."  See  1  Kings  vi.  18.  «  And  the  cedar  of  the  house 
within  was  carved  with  knops,  and  open  flowers."  The  orna- 
ments 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.     «  Flim  that  over- 


RELIGIOUS  AFFECTIONS.  349 

cometh,  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  orna- 
ments 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  a3  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  breth- 
ren to  dwell  together  in  unity  1  It  is  like  the  precious  oint- 
ment 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  it  was 
with  the  ephod,  Exod.  xxix.  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,  do 
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,  do  con- 
stantly accompany  one  another  :  The  fruit  they  bring  forth 
in  life,  evermore  answers  the  pleasant  sound  of  their  pro- 
fession. 

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,  f.et  about  with  lilies."  Here  again 
are  beautiful  flowers,  and  good  fruit,  accompanying  one  an- 
other. 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 


350  RELIGIOUS  AFFECTIONS. 

it  is  found  in  them  only  ;   none  but  true  Christians  do  liv* 
such  an  obedient  life,   so   universally  devoted  to  their  duty, 
and  given  up  to  the  business  of  a  Christian,  as  has  been  ex- 
plained.     Ali  unsanctificd   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,  and  ioth  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  theii' 
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  instan- 
ces,  and   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  taskmas- 
ters are  not  broken  :     Their  lusts  have  yet  a  reigning  power 
in   their  hearts  ;    and   therefore  to  these  masters  they  will 
bow  down  again.*     Daniel   xii.   10.     «  Many    shall  be   pu- 
rified and  made  white,  and  tried  :     But  the  wicked  will   do 
wickedly,  and  none  of  the  wicked  shall  understand,  Isa.  xxvi. 
10.     Let  favor  be    shewed  to  the  wicked,   yet   will  he  not 
learn  righteousness  ;     in  the  land  of  uprightness  will  he  deal 
unjustly,  Isa.  xxxv.  8.     And  an  highway  shall  be  there,  and 
a  way,  and  it  shall  be  called  the  way  of  holiness  ;   the  un= 
clean  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   fall   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  I"     An  un- 
sanctificd 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  his  sin,  and  give  it  a  bill  of  divorce  ;  sin 

*  "  No  unrcgenerate  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  Hero- 
dias.  Every  dog  hath  his  kennel  ;  every  swine  hath  his  fwill  ;  and  every 
wicked  man  his  hid."     Shepard's  Sincere  Convert,  i ft  edition,  p. -96. 


RELIGIOUS  AFFECTIONS.  35 1 

h  too  dear  to  him,  for  him  to  be  willing  for  that  :  "  Wick- 
edness is  sweet  in  his  mouth  ;  and  therefore  he  hides  it  un- 
der his  tongue  ;  he  spares  it,  and  forsakes  it  not ;  but  keeps 
it  still  within  his  mouth,"  Job  xx.  12,  13.  Herein  chiefly" 
consists  the  strailness  of  the  gate,  and  the  narrowness  of  the 
way  that  leads  to  life  ;  upon  the  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  selfdenial  or  selfrenunciation. 

Many  natural  men,  under  the  means  that  are  used  with 
them,  and  God's  strivings  with  them  to  bring  them  to  forsake 
their  sins,  do  by  their  sins  as  Pharaoh  did  by  his  pride  and 
covetousness,  which  he  gratified  by  keeping  the  children  of 
Israel  in  bondage,  when  God  strove  with  him,  to  bring  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  prom- 
ised 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 
tfme  :  The  Lord  is  righteous,  and  I  and  my  people  are  wick- 
ed :  Intreat  the  Lord  (for  it  is  enough)  that  there  be  no  move 
mighty  thundcrings  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  appearance  to  part  with 
their  sins  ;  but  are  no  more  thoroughly  brought  to  a  disposi- 
tion to  dismiss  them,  than  Pharaoh  was  to  let  the  people  go. 
Pharaoh  in  the  struggle  that  was  between  his  conscience  and 
his  lusts,  was  for  contriving  that  God  might  be  served,  and 
he  enjoy  his  lusts  that  were  gratified  by  the  slavery  of  the 
people.  Moses  insisted  that  Israel's  God  should  be  served 
and  sacrificed  to  :  Pharaoh  was  willing  to  consent  to  that  ; 
but  would  have  it  done  without  his  parting  with  the  people  ; 


352  RELIGIOUS  AFFECTIONS. 

«  Go  sacrifice  to  your  God  in  the  land,"  says  he,Exod.  viii.2-5. 
So,  many  sinners  are  for  contriving  to  serve  God,  and  enjoy 
their  lusts  too.  Moses  objected  against  complying  with  Pha- 
raoh's proposal,  that  serving  God,  and  yet  continuing  in  Egypt 
under  their  taskmasters,  did  not  agree  together,  and  were  in- 
consistent one  with  another  ;  (there  is  no  serving  God,  and 
continuing  slaves  to  such  enemies  of  God  at  the  same  time.) 
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,  9,  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  sin- 
ners ;  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  indigencies 
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  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,  and  the  reason  was.  that  those 
lusts  of  pride  and  covetousness,  that  were  gratified  byPharaoh's 
dominion  over  the  people,  and  the  gains  of  their  service,  were 
never  really  mortified  in  him,  but  only  violently  restrained. 
And  thus,  being  guilty  of  backsliding,  after  his  seeming 
compliance  with  God's  commands,  he  was  destroyed  without 
remedy-  Thus  there  may  be  a  forced  parting  with  ways  of 
disobedience  to  the  commands  of  God,  that  may  seem  to  be 


RELIGIOUS  AFFECTIONS.  353 

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  dis- 
ciples in  Christ's  time,  that  .followed  him  for  a  while  ;  but 
none  of  them  followed  h'im  to  the  end  ;  but  some  on  one 
occasion,  and  some  on  another,  went  back  and  walked  no  more 
with  him.* 

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  farther,  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  endeavor 
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  observ- 
ing some  things  that  are  needful  to  be  particularly  noted,  in 
order  to  a  right  understanding  of  this  matter. 

1.   I  shall  consider  Christian  practice  and  an  holy  life,  as 

*  "  The  counterfeit  and  common  grace  of  foolish  virgins,  after  some  time 
sf  glorious  profession,  will  certainly  go  oat  and  be  quite  spent.  It  consumes 
in  the  Using,  and  shining, and  burning. — Men  that  have  been  most  forward, de- 
cay :  Their  gifts  decay,  life  decays.  It  is  so,  after  some  time  of  profession  : 
For  at  first,  it  rather  grows  than  decays  and  withers  ;  but  afterwards  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  corne  upon  them  so  yet  it  doth  never  reft  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  dries  up 
by  little  and  little,  until  quite  dry."     Shepard's  Parable,   Part  II,  p.  58,  59. 

Vol.  IV.  2  W 


S54  RELIGIOUS  AFFECTIONS. 

a  manifestation  and  sign  of  the  sincerity  of  a  professing  Christ- 
ian, to  the  eye  of  his  neighbors  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  it  and 
inculcated  it,  that  we  should  know  them  by  their  fruits, 
Matth.  vii.  16.  «  Ye  shall  know  them  by  their  fruits."  And 
then,  after  arguing  the  point,  and  giving  clear  reasons  why 
it  must  needs  be,  that  men's  fruits  must  be  the  chief  evidence 
of  what  sort  they  are,  in  the  following  verses,  he  closes  by 
repeating  the  assertion,  verse  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  cor- 
rupt, 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  Luke  vi.  44.  "  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,  or  ye  shall  know  them  by  the  good  story  they 
tell  of  their  experiences,  or  ye  shall  know  them  by  the 
manner  and  air  of  their  speaking,  and  emphasis  and  pathos 
of  expression,  or  by  their  speaking  feelingly,  or  by  making 
a  very  great  show  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  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,  Matth. 
v.  16.  "  Let  your  light  so  shine  before  men,  that  others  see- 
ing your  good  works,  may  glorify  your  Father  which  is  in 


RELIGIOUS  AFFECTIONS.  355 

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  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  works, 
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  that  is  to  be  found.  And  the  apostles 
do  mention  Christian  practice  as  the  principal  ground  of 
their  esteem  of  persons  as  true  Christians.  As  the  Apostle 
Paul,  in  the  6th  chapter  of  Hebrews.  There  the  apostle,  in 
the  beginning  of  the  chapter,  speaks  of  them  that  have 
great  common  illuminations,  that  have  "  been  enlightened, 
and  have  tasted  of  the  heavenly  gift,  and  were  made  partak-  » 
erS  of  the  Holy  Ghost,  and  have  tasted  the  good  word  of 
God,  and  the  powers  of  the  world  to  come,  -that  afterwards 
fall  away,  and  are  like  barren  ground,  that  is  nigh  unto 
cursing,  whose  end  is  to  be  burned  ;"  and  then  immediately 
adds  in  the  9th  verse  (expressing  his  charity  for  the  Christ- 
ian Hebrews,  as  having  that  saving  grace,  which  is  better  than 
all  these  common  illuminations)  "  but  beloved,  we  are  per- 
suaded better  things  of  you,  and  things  that  accompany  sal- 
vation, 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  labor  of  love  ;  "  for  God  is  not  unrighteous,  to 
forget  your  work  and  labor  of  love,  which  ye  have  shewed 
towards  his  name,  in  that  ye  have  ministered  to  the  saints, 
and  do  minister."  And  the  same  apostle  speaks  of  a  faithful 
serving  of  God  in  practice,  as  the  proper  proof  to  others  of 
men's  loviag  Christ  above  all,  and  preferring  his  honor  to 
their  private  interest,  Phil.  ii.  21,  22.  "For  all  seek  their 
own,  not  the  things  which  are  Jesus  Christ's  ;   but  ye  know 


356  RELIGIOUS  AFFECTIONS. 

the  proof  of  him,  that  as  a  son  with  the  Father,  he  hath 
served  with  me  in  the  gospel."  So  the  Apostle  John  expres- 
ses the  same,  as  the  ground  of  his  good  opinion  of  Gaius,  3 
John  3 — 6.  Ci  For  I  rejoiced  greatly  when  the  brethren  came 
and  testified  of  the  truth  that  is  in  thee."  But  how  did  the 
brethren  tesiify  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  Christ- 
ian :  But  they  testified,  «  that  he  walked  in  the  truth  ;  'as  it 
follows,  even  as  thou  walkest  in  the  truth.  I  have  no  greater 
joy  than  to  hear  that  my  children  walk  in  the  truth.  Belov- 
ed, thou  dost  faithfully  whatsoever  thou  dost  to  the  brethren 
and  to  strangers  ;  which  have  borne  witness  of  thy  chari- 
ty 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  carry  himself  well,  and  led  away  others  after  him  ;  and 
then  in  the  1 1th  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  notJ  seen  God."  And  I  would  further  ob- 
serve, that  the  Apostle  James,  expressly  comparing  that  way 
of  shevving  others  ouris^aith  and  Christianity  by  our  practice 
or  works,  with  other  ways  of  shewing  our  faith  without 
works,  or  not  by  works,  does  plainly  and  abundantly  prefer 
the  former,  James  ii.  18.  «  Yea,  a  m^i  may  say,  thou  hast 
faith,  and  I  have  works  ;  shew  me  thy  faith  without  thy 
works,  and  I  will  shew  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,  verse  14,  "  Whut 
doth  it   profit,  my    brethren,   though   a   man   say   he  hath 


RELIGIOUS  AFFECTIONS.  357 

faith  ?"  Therefore  here  are  two  ways  of  manifesting  to  our 
neighbor  what  is  in  cur  hearts  ;  one  by  what  we  say,  and 
the  other  by  what  we  do.  But  the  apostle  abundantly  pre- 
fers the  latter  as  the  best  evidence.  Now  certainly  all  ac- 
counts we  give  of  ourselves  in  words,  our  saying  that  we 
have  faith,  and  that  we  are  converted,  and  telling  the  man- 
ner how  we  came  to  have  faith,  and  the  steps  by  which  it 
was  wrought,  and  the  discoveries  and  experiences  that  ac- 
company it,  are  still  but  manifesting  our  faith  by  what  we 
say  ;  it  is  but  shewing  our  faith  by  our  words  ;  which  the 
apostle  speaks  of  as  falling  vastly  short  of  manifesting  of  it 
by  what  we  do,  and  shewing  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  shews,  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,  teach  es  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  faith- 
ful servant.  If  a  man  profess  a  great  deal  of  love  and  friend- 
ship 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  inter- 
est, to  do  him  a  kindness.  A  wise  man  will  trust  to  such  ev- 
idences of  the  sincerity  of  friendship,  further  than  a  thousand 
earnest  professions  and  solemn  declarations,  and  most  affec- 
tionate 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  com- 
mandments, 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  him- 
self for  the  honor  of  Christ,  and  to  promote  his  kingdom  and 
interest  in  the  world  ;  reason  teaches,  that  this  is  an  evidence. 


358  RELIGIOUS  AFFECTIONS, 

of  love  to  Christ,  more  to  be  depended  on,  than  if  a  man  only 
says  he  lias  love  to  Christ,  and  tells  of  the  inward  experiences 
he  has  had  of  love  to  him,  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 
behavior,  and  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  himsc!f,  whenever  he 
is  called  to  deny  himself  fur  Christ.  So  if  a  man,  in  declaring 
his  experiences,  tells  how  he  found  his  heart  wreaned  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,  and  what 
he  gets  he  keeps  close,  is  exceeding  loth  to  part  v/ith  much 
of  it  to  charitable  and  pious  uses*  it  comes  from  him  almost 
like  hie  heart's  blood.  But  there  is  another  professing  Christ- 
ian, that  says  not  a  great  deal,  yet  in  his  behavior  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,  ta 
promote  religion  and  the  good  of  his  fellow  creatures.  Rea- 
son teaches,  that  the  latter  gives  far  the  most  credible  mani- 
festation of  an  heart  weaned  from  the  world.  And  if  a  man 
appears  to  walk  humbly  before  God  and  men,  and  to  be  of  a 
conversation  that  savors  of  a  broken  heart,  appearing  patient 
and  resigned  to  God  under  afiliction,  and  meek  in  his  behav- 
ior amongst  men  ;  this  is  a  better  evidence  of  humiliation, 
than  if  a  person  only  tells  how  great  a  sense  he  had  of  his 
own  nnworthiness,  how  he  was  brought  to  lie  in  the  dust,  and 
was  quite  emptied  of  himself,  and  see  himself  nothing  and 
all  over  filthy  and  abominable,  Sec.  Sec.  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,  and  is 
assuming,  selfwilled,  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  pro- 
fession. So  (to  mention  no  more  instances)  if  a  professor  of 
CfftisUafcity   manifests  in  his  behavior  a  pitiful  tender   spirit 


RELIGIOUS  AFFECTIONS.  35» 

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  tell- 
ing 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  be- 
havior he  seems  to  be  of  a  very  selfish  spirit,  close  and  nig- 
gardly, all  for  himself,  and  none  for  his  neighbors,  and  per- 
haps 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  ear- 
nestly 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  selfdenial  that  is  required  of  Christians,  and  the  narrow- 
ness 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  neighbors. 

But  then  the  following  thing  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  sincer- 
ity and  truth  of  grace,  a  profession  of  Christianity  is  not  ex- 
cluded, 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,  cr  those  that  made 
no  pretence,  to   Christianity,  and  that  Christians  had  nothing 


:oo  religious  affections; 

to  do  with.  This  is  as  plain  as  is  possible  in  that  great  rule* 
which  Christ  gives  in  the  7th  of  Ma;thew.  "  By  their  fruits  ye 
shall  know  them."  He  there  gives  a  rule  how  to  judge  of 
those  that  professed  'to  be  Christians,  yea  that  made  a  very 
high  profession,  false  prophets,  "  who  come  in  sheep's  cloth- 
ing, as  ver.  15."  So  it  is  also  with  that  of  the  Apostle  James, 
chapter  ii.  18.  "  Shew  me  thy  faith  without  thy  works,  and 
I  will  shew  thee  my  faith  by  my  Works."  It  is  evident,  that 
both  these  sorts  of  personc,  offering  to  give  these  diverse  ev- 
idences of  their  faith,  are  professors  of  faith  :  This  is  implied 
in  their  offering  each  of  them  to  give  evidences  of  the  faith 
they  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  that  have  been  observed  in  his  third  epistle,  is  speak-' 
ing  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  in  their  pro- 
fession, much  more  evidential  than  their  profession  itself ; 
yet  a  profession  of  Christianity  is  plainly  presupposed  :  It  is 
net  the  main  thing  in  the  evidence,  nor  any  thing  distinguish- 
ing in  it ;  yet  it  is  a  thing  requisite  and  necessary  in  it.  As 
the  having  an  animal  body,  is  net  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  nec- 
essary in  the  e\idence.  •  So  that  if  any  man  should  say  plain- 
ly 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  td  make  a  profession 
of  Christianity  ;  because  these  rules  were  given  us  to  judge 
of  professing  Christians  only  :  Fruits  must  be  joined  with 
open  flowers  ;  bells   and  pomegranates  go  together. 


RELIGIOUS  AFFECTIONS,  36i 

But  here  will  naturally  arise  this  inquiry,  viz.  when  may  a 
man  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  pro- 
fession of  Christianity,  there  must  undoubtedly  be  a  profes- 
sion 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  Christ- 
ianity, is  for  him  to  declare  that  he  has  it.  And  therefore  so 
much  as  belongs  to  a  thing,  so  as  to  be  necessary  in  order  to 
its  being  truly  denominated  that  thing  ;  so  much  is  essential 
to  the  declaration  of  that  thing,  in  order  to  its  being  truly  de- 
nominated a  declaration  of  that  thing.  If  we  take  only  a  part 
of  Christianity,  and  leave  out  a  part  that  is  essential  to  it,  what 
we  take  is  not  Christianity  ;  because  something  that  is  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  Christiani- 
ty, we  must  profess  that  we  believe  that  Jesus  is  the  Messiah  ; 
for  this  reason,  because  such  a  belief  is  essential  to  Christian- 
ity. 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  is  essen- 
tial to  Christianity.  But  there  are  other  things  as  essential  to 
religion,  as  an  orthodox  belief ;  which  it  is  therefore  as  nec- 
essary 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,  and  that  we  are  sensible  we  have  justly  exposed 
ourselves  to  God's  wrath,  and  that  our  hearts  do  renounce  aH 
sin,  and  that  we  do  with  our  whole  hearts  embrace  Christ  as 
our  only  Saviour  ;  and  that  we  love  him  above  all,  and  are  will- 
ing for  his  sake  to  forsake  all,  and  that  we  do  give  up  our- 
selves to  be  entirely  and  for  ever  his,  &c.  Such  things  as 
these  do  as  much  belong  to  the  essence  of  Christianity,  as  fcbc 
Vol.  IV.  2X 


352  RELIGIOUS  AFFECTIONS. 

belief  of  any  of  the  doctrines  of  the  gospel  :  And  therefore 
the  profession  of  them  does  as  much  belong  to  a  Christian 
profession.  Not  that  in  order  to  a  being  professing  Christ- 
ians, 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  ex- 
press or  implicit,  of  what  is  of  the  essence  of  religion.  And 
as  to  those  things  that  Christians  should  express  in  their  pro- 
fession, we  ought  to  be  guided  by  the  precepts  of  God's  word, 
or  by  scripture  examples  of  public  professions  of  religion, 
God's  people  have  made  from  time  to  time.  Thus  they 
ought  to  profess  their  repentance  of  sin  :  As  of  old,  when  per- 
sons were  initiated  as  professors,  they  came  confessing  their 
sins,  manifesting  their  humiliation  for  sin,  Matth.  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, 
Matth.  iii.  8.  i.  e.  agreeable  to  that  repentance  which  they 
had  professed  ;  encouraging  them,  that  if  they  did  so,  they 
should  escape  the  wrath  to  come,  and  be  gathered  as  wheat 
into  God's  garner,  Matth.  iii.  7,  8,  9,  10,  12.  So  the  Apos- 
tle Peter  says  to  the  Jews,  Acts  ii.  38.  "  Repent,  and  be  bap- 
tized :"  Which  shews,  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  confes- 
sion, or  public  confession  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  dam- 
nation :  See  Neh.  ix.  33,  together  with  ver.  35,  and  the  be- 
ginning of  the  next  chapter.  They  should  profess  their  faith 
in  Jesus  Christ,  and  that  they  embrace  Christ,  and  rely  upon 
him  as  their  Saviour,  with  their  whole  hearts,  and  that  they  do 
joyfully  entertain  the  gospel  of  Christ.  Thus  Philip,  in  order 
to  baptizing  the  eunuch,  required  that  he  should  profess  that 
he  believed  with  all  his  heart  :  And  they  that  were  received 
as  visible  Christians,  at  that  great  outpouring  of  the  Spirit, 
which  began  at  the  day  of  Pentecost,  appeared  gladly  to  re- 
ceive the  gospel,  Actsii.  41.     "  Then  they  that  gladly  receiv- 


RELIGIOUS  AFFECTIONS.  363 

ed  the  word,  were  baptized  ;  and  the  same  day  there  were 
added  unto  them  about  three  thousand  souls."  They  should 
profess  that  they  rely  on  Christ's  righteousness  only,  and 
strength  ;  and  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  shall 
be  brought  publicly  to  make  this  profession,  Isa.  xlv.  22,  to 
the  end  :  "  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  righteous- 
ness, 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  to  him  shall  men 
come,  and  all  that  are  incensed  against  him  shall  be  asham- 
ed. In  the  Lord  shall  all  the  seed  of  Israel  he  justified,  and 
shall  glory."  They  should  profess  to  give  up  themselves  en- 
tirely to  Christ,  and  to  God  through  him  ;  as  the  children  of 
Israel,  when  they  publicly  recognized  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  persever- 
ingly,  Exod.  xix.  8,  and  xxiv.  3,  7.  Deut.  xxvi.  16,  17,  18. 
2  Kings  xxiii.  3.  Neh.  x.  28,  29.  Psal.  cxix.  57,  106.  They 
ought  to  profess,  that  all  their  hearts  and  soijls  are  in  these 
engagements  to  be  the  Lord's  and  for  ever  to  serve  him, 
2  Chron.  xv.  12,  13,  14.  God's  people  swearing  to  God,  and 
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.  Psal.  lxiii.  11.  Isa.  xix.  18.  Chap. 
xlv.  23,  24,  compared  with  Rom.  xiv.  1 1,  and  Phil.  ii.  10,  1 1. 
Isa.  xlviii.  1,  2,  and  lxv.  15,  16.  ■  Jer.  iv.  2,  and  v.  7,  and  xii. 
16.    Hos.  iv.    15,  and  x.  4.     Therefore,  in  order  to  persons 


364  RELIGIOUS  AFFECTIONS. 

being  entitled  to  full  esteem  and  charity,  with  their  neighbors, 
as  being  sincere  professors  of  Christianity  ;  by  those  foremen- 
tioned  rules  of  Christ  and  his  apostles,  there  must  be  a  visibly 
holy  life,  with  a  profession,  either  expressing,  or  plainly  im- 
plying 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,  they  do  not  so  much  as  pretend  to. 

And  moreover, 

2.  That  profession  of  these  things,  which  is  properly  rail- 
ed 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)  un- 
derstandingly  :  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  sig- 
nifi cations  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  to  and  such  as  the 
followers  of  Christ  should  require,  in  order  to  the  acceptance 
of  the  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  and  brought  about  those  great  essential  things  of 
Christianity  in  their  hearts.  There  is  no  footstep  in  the 
scripture  of  any  such  way  of  the  apostles,  or  primitive  min- 
isters and  Christians,  requiring  any  such  relation,  in  order  to 
their  receiving  and  treating  others  as  their  Christian  breth- 
ren, to  all  intents  and  purposes,  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  Ad- 
am to  the  death  of  the  Apostle  John. 


RELIGIOUS  AFFECTIONS.  S6i 

I  am  far  from  saying,  that  it  is  not  requisite  that  pers  ons 
should  give  any  sort  of  account  of  their  experiences  totheir 
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  full  conviction  of  their  own  utter  sinful- 
ness, mise  ry,  and  impotence,  and  totally  undone  state  as  in 
themselves,  and  their  just  desert  of  God's  utter  rejection  and 
eternal  wrath,  and  the  utter  insufficiency  of  their  own  right- 
eousness, or  any  thing  in  them,  to  satisfy  divine  justice,  or 
recommend  them  to  God's  favor,  they  do  entirely  depend  on 
the  Lord  Jesus  Christ,  and  his  satisfaction  and  righteousness  ; 
that  they  do  with  all  their  hearts  believe  the  truth  of  the  gos- 
pel of  Christ  ;  and  that  in  a  full  conviction  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  fountain  of 
their  comfort  ;  that  they  repent  of  their  sins,  and  utterly  re- 
nounce all  sin,  and  give  up  themselves  wholly  to  Christ,  wil- 
lingly 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  por- 
tion ;  and  in  a  dependence  on  his  promises  of  a  future  eter- 
nal enjoyment  of  him  in  heaven,  to  renounce  all  the  enjoy- 
ments 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  ;  and  that  In  forgiveness 
of  those  that  have  injured  them,  and  a  general  benevolence 
to  mankind,  their  hearts  are  united  to  the  people  of  Jesus 
Christ  as  their  people,  to  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  resolv- 
ed to  perform  all  those  duties  that  belong  to  them,  as  mem- 
bers 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 


3So  RELIGIOUS  AFFECTIONS. 

they  are  conscious  to,  or  do  experience  such  things  in    then* 
hearts. 

Nor  is  it  what  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  in  some  cases,  especial- 
ly cases  of  great  importance,  where  all  possible  satisfaction 
concerning  persons'  piety  is  especially  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 
Tunderstandingly,  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  circum- 
stances 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  \vords  without  any  distinct 
meaning,  or  in  a  very  lax  and  ambiguous  manner,  as  confes- 
sions of  faith  are  often  subscribed  ;  but  that  the  professor  un- 
derstanding^' and  honestly  signifies  what  he  is  conscious  of  in 
his  own  heart  ;  otherwise  his  profession  can  be  of  no  signifi- 
cance, 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  thor- 
oughly instructed  by  his  teachers,  and  given  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  that  is  inquired  of 
about  particular  passages,  times,  and  circumstances  of  his 
Christian  experience,  among  other  things,  seems  to  be  able 
to  give  a  distinct  account  of  the  manner  of  his  first  conver- 
sion, 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 


RELIGIOUS  AFFECTIONS.  SS7 

order  of  nature  ;  it  is  an  illustrating  circumstance,  that  among 
other  things  adds  lustre  to  the  evidence  he  gives  his  brethren 
of  the  truth  of  his  experiences. 

But  the  thing  that  I  speak  of  as  unscriptural,  is  the  insist- 
ing on  a  particular  account  of  the  distinct  method  and  steps, 
wherein  the  Spirit  of  God  did  sensibly  proceed,  in  first  bring- 
ing the  soul  into  a  state  of  salvation,  as  a  thing  requisite  in 
order  to  receiving  a  professor  into  full  charity  as  a  real  Christ- 
ian ;  or  so,  as  for  the  want  of  such  relation,  to  disregard 
other  things  in  the  evidence  persons  give  to  their  neighbors 
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,  shewing  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  Christ- 
ianity is  what  is  commonly  called  an  honest  man,  and  a  moral 
man,  (i.  e.  we  have  no  special  transgression  or  iniquity  to 
charge  him  with,  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  labor  of  love  shewed  towards  Christ's  name, 
which  gave  the  apostle  such  persuasion  of  the  sincerity  of  the 
professing  Hebrews,  Heb.  vi.  9,  10.  It  may  be  so,  that  we 
may  see  nothing  in  a  man,  but  that  he  may  be  a  good  man, 
there  may  appear  nothing  in  his  life  and  conversation  incon- 
sistent with  his  being  godly,  and  yet  neither  may  there  be 
any  great  positive  evidence  that  he  is  so.  But  there  may  be 
great  positive  appearance  of  holiness  in  men's  visible  behavior. 
Their  life  may  appear  to  be  a  life  cf  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.     They 


sen  RELIGIOUS  AFFECTIONS, 

may  appear  to  be  universal  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  con- 
versation ;  rules  of  bridling  the  tongue,  and  improving  it  to 
glorify  God  and  bless  men,  shewing  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,  and  among  their  neighbors,  on  Sabbath  clays 
and  every  clay,  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  labor  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,  and  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  honor.  There  may  be  great 
manifestations  in  a  man's  behavior  of  such  religion  as  this, 
being  his  element,  and  of  his  placing  the  delight  and  happi- 
ness of  his  life  in  it  ;  and  his  conversation  may  be  such,  that 
he  may  carry  with  him  a  sweet  odor  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  mani- 
festations arc  not  worthy  to  be  compared. 

There  is  doubtless  a  great  variety  in  the  degrees  of  evi- 
dence that  professors  do  exhibit  of  their  sincerity,  in  their  life 
and  practice  ;  as  there  is  a  variety  in  the  fairness  and  clear- 
ness of  accounts  persons  give  of  the  manner  and  method  of 
<heir  experiences  :    But  undoubtedly  such  a  manifestation  as 


RELIGIOUS  AFFECTIONS.  iS9 

Kas  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  prac- 
tice, is  far  better  than  a  relation  of  experiences.     But  yet, 

Thirdly,  It  must  be  noted,  agreeable  to  what  was  former- 
ly observed,  that  no  external  manifestations  and  outward  ap- 
pearances whatsoever,  that  are  visible  to  the  world,  are  infalli- 
ble evidences  of  grace.  These  manifestations  that  have  been 
mentioned,  are  the  best  that  mankind  can  have  ;  and  they 
are  such  as  do  oblige  Christians  entirely  to  embrace  professors 
as  saints,  and  love  them  and  rejoice  in  them  as  the  children 
of  God,  and  are  sufficient  to  give  them  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 
neighbor,  can  be  sufficient  to  beget  an  absolute  certainty  con- 
cerning the  state  of  his  soul  :  For  they  see  not  his  heart, 
nor  can  they  see  all  his  external  behavior  ;  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  con- 
sciences may  see  of  it,  it  might  be  an  infallible  evidence  of 
their  state,  as  will  appear  from  what  follows. 

Having  thus  considered  Christian  practice  as  the  best 
evidence  of  the  sincerity  of  professors  to  others,  I  now  pro- 
ceed, 

2.  To  observe,  that  the  scripture  also  speaks  of  Christian 
practice  as  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,  and  in  truth.     And  hereby  we  know 

Vol.  IV.  2  Y 


3/0  RELIGIOUS  AFFECTIONS. 

that  we  are  of  the  truth,  and  shall  assure  our  hearts  before 
him."     And  the  Apostle  Paul,  in  Heb.  vi.  speaks  of  the  work 
and  labor  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 
concerning  themselves,  verse  9,  &c.     "  But,  beloved,  we  are 
persuaded  better  things  of  you,  and  things  that  accompany 
salvation,  though  we  thus  speak.     For  God  is  not  unright- 
eous, to  forget  your  work  and  labor  of  love,  which  ye  have 
Shewed  toward  his  name,  in  that  ye  have  ministered  to  his 
saints,   and  do  minister.     And  we  desire  that  every  one  of 
you  do  shew  the  same  diligence,  to  the  full  assurance  of  hope 
unto  the  end."     So  the  apostle  directs  the  Galatians  to  ex- 
amine their  behavior  or  practice,  that  they  might  have  re- 
joicing in  themselves  in  their  own  happy  state,   Gal.  vi.  4. 
M  Let  every  man  prove  his  own  work,  so  shall  he  have   re- 
joicing in  himself,   and  not  in  another."     And  the  psalmist 
says,  Psal.  cxix.  6,  «  Then  shall  I  not  be  ashamed,  when  I 
have  respect  unto  all  thy  commandments  ;"  i.  e.  then  I  shall 
be  bold,  and  assured,  and  stedfast  in  my  hope.     And  in  that 
of  our  Saviour,  Matth.  vii.  19,  20.     "  Every  tree  that  bring- 
eth  not  forth  good  fruit,  is  hewn  down  and  cast  into  the 
fire.       Wherefore   by  their    fruits  ye   shall   know  them.'* 
Though   Christ  gives  this,   firstly,  as  a  rule  by  which  we 
should  judge  of  others,   yet  in  the  words  that  next  follow  he 
plainly  shews,  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  heareth 
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  heareth  these  sayings  of  mine,  and  doth  them 
not,  shall  be  likened  unto  a  foolish  man  which  built  his  house 


RELIGIOUS  AFFECTIONS.  37  i 

*ipon  the  sand."  I  shall  have  occasion  to  mention  other  texts 
that  shew  the  same  thing,  hereafter. 

But  for  the  greater  clearness  in  this  matter,  I  would,  first, 
shew  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  shew  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,  that  when  the  scripture  in  this  case  speaks  of  good 
works,  good  fruit,  and  keeping  Christ's  commandments,  it 
has  respect  merely  to  what  is  external,  or  the  motion  and 
action  of  the  body  without  including  any  thing  else,  having 
no  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 
the  actions  of  the  man,  nor  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,  con- 
sisting in  the  acts  and  practice  of  the  soul.  Not  that  I  sup- 
pose, that  when  the  scripture  speaks,  in  this  case,  of  gracious 
works,  and  fruit  and  practice,  that  in  these  expressions  are  in- 
cluded 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. 


m  RELIGIOUS  AFFECTIONS. 

Neither  is  every  kind  of  inward  exercise  of  grace  meant  j 
but  the  practical  exercise,  that  exercise  of  the  soul,  and  ex; 
prtion  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  those 
that  some  call  immanent  acts  ;  that  is,  those  exercises  of 
grace  that  remain  within  the  soul,  that  begin  and  are  ter- 
minated 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  that  is  in  the  heart, 
does  no':  directly  proceed  to,  or  terminate  in  any  thing  be- 
y  ad  the  thoughts  of  the  mind  ;  however  they  may  tend  to 
practice  (as  all  exercises  of  grace  do)  more  remotely.  2. 
There  is  another  kind  of  acts  of  grace,  that  are  more  strictly 
called  practical,  or  effective  exercises,  because  they  immedi- 
ately 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  ex- 
ercise of  a  supreme  love  to  Christ.  Here  is  the  exertion 
of  grace  producing  its  effect  in  outward  actions.  These  ex- 
ercises of  grace  are  practical  and  productive  of  good  works, 
not  only  in  this  sense,  that  they  are  of  a  productive  nature, 
(for  so  are  all  exercises  of  true  grace)  but  they  are  the  produc- 
ing 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  docs  maintain.  The  act  of  the  soul  and  the  exercise  of 
gracej  that  is  exerted  in  the  performance  of  a  c;ood  work,  is 


RELIGIOUS  AFFECTIONS.  373 

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  prop- 
erly ours,  as  Dr.  Doddridge  observes.*  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  mo- 
tions 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  Chiist, 
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  fruit  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, 
Sec.  otherwise  they  are  no  acts  of  denial  of  %  ourselves,  or  obe- 
dience to  God,  or  service  done  to  him,  but  something  else. 
Such  effective  exercises  of  grace  as  these  that  I  have  now 
described,  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  the  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  3eeth  not  as  man  seeth, 
for  he  looketh  on  the  heart." 

And  thus  it  is,  that  obedience,  good  works,  good  fruits,  are 
to  be  taken,  when  given  in  scripture  as  a  sure  evidence  to  our 
own  consciences  of  a  true  principle  of  grace  :  Even  as  includ- 
ing the  obedience  and  practice  of  the  soul,  as  preceding  and 
governing  the  actions  of  the  body.     When  practice  is  given 

*  Scripture  Doctrine  of  Salvation,  Sermon  I,  p,  u. 


374  RELIGIOUS  AFFECTIONS. 

in  scripture  as  the  main  evidence  toothers  of  our  true  Christ* 
ianity,  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  rca!  Christianity  to  our  own  conscien- 
ces, 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  e>:erticn  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  the  scripture,  not  only  does  the 
nature  and  reason  of  the  thing  shew,  but  it  is  plain  by  the 
scripture  itself.  Tims  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  buiit  his  house  upon  a  rock  ;  he  has  a  respect,  not  only  to 
the  outward  behayior,  but  to  the  inward  exercise  of  the  mind 
in  that  behavior  :  As  is  evident  by  observing  what  those  pre- 
ceding sayings  cf  his  are  that  he  refers  to,  when  he  speaks  of 
our  doing  or  practising  them  ;  and  we  shall  find  they  are  such 
as  these  :  "  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  merci- 
ful ;  blessed  are  the  pure  in  heart ;  whosoever  is  angry  with 
his  brother  without  a  cause,  Sec.  whosoever  looketh  on  a  wo- 
man to  lust  after  her,  Scclove  your  enemies  ;  take  no  thought 
for  your  life,"  and  others  of  the  like  nature,  which  imply  in- 
ward exercises  :  And  when  Christ  says,  John  xiv.  2.  "  He  that 
hath  my  commandments,  and  keepeth  them,  he  it  is  that  lov- 
eth  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. 
•k  Hereby  we  do  know  that  we  know  him;  if  we  keep  his  com- 


RELIGIOUS  AFFECTIONS.  3/5 

mandments  ;"  he  has  plainly  a  principal  respect  to  the  same 
command,  as  appears  by  what  follows,  ver.  7.....  1 1,  and  2d 
Epist.  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.  9, 
10.  "  I  the  Lord  search  the  heart,  I  try  the  reins,  even  to 
give  every  man  acccording  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  ?  Heze- 
kiah  in  his  sickness  pleads  his  practice  as  an  evidence  of  his 
title  to  God's  favor,  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  scrip- 
ture 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  com- 
manding the  actions  of  the  body.  And  hereby  are  effectual- 
ly 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  acts  of  the  will,  commanding  out- 
ward 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- 


376  RELIGIOUS  AFFECTIONS. 

house  ;  or  that  the  commanding  act  of  his  will  was  to  gi\'6 
such  a  piece  of  money  he  had  in  his  hand  to  a  poor  beggar, 
while  his  hand  at  the  same  instant  kept  it  back,  and  held  it 
fast. 

Secondly,  I  proceed  to  shew,  that  Christian  practice,  taken 
in  the  sense  that  has  been  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  con- 
version, or  any  ^immanent  discoveries  or  exercises  of  grace 
■whatsoever,  that  begin  and  end  in  contemplation.*  The  evi- 
dence of  this  appears  by  the  following  arguments. 

Argument  I Reason  plainly  shews,  that   those  things 

which  put  it  to  the  proof  what  men  will  actually  cleave  to  and 
prefer  in  their  practice,  when  left  to  follow  their  own  choice 
and  inclinations,  are  the  proper  trial  what  they  do  really  pre- 
fer in  their  hearts.  Sincerity  in  religion,  as  has  been  observ- 
ed already,  consists  in  setting  God  highest  in  the  heart,  in 
choosing  him  before  other  things,  in  having  a  heart  to  sell  all 
for  Christ,  Sec.  But  a  man's  actions  are  the  proper  trial  what 
a  man's  heart  prefers.  As  for  instance,  when  it  is  so  that  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  (as  it  often  is  so  in  the  course  of  a 
man's  life)  his  behavior  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  an  heart  to  forsake  ail  for  Christ ;  but  cer- 
tainly the  proper  trial  whether  a  man  has  an  heart  to  forsake 
all  for  Christ,  is  his  being  actually  put  to  it,  the  having  Christ 

*  "  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,  i  John  ii.  3.  But  how  did  he  know  that  ?  He  might  be  deceiv- 
ed ;  (as  it  is  strange  to  see  what  a  melancholy  fancy  will  do,  and  the  effects 
©fit;  as  hontst  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."     Sheiiari's   Parable,  Part  I.  p.  iji. 


RELIGIOUS  AFFECTIONS.  SY7 

and  other  things  coming  in  competition,  that  he  must  actually 
or  practically  cleave  to  one  and  forsake  the  other.  To  for- 
sake 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  high- 
est proof  to  ourselves  and  others,  that  we  have  an  heart  to  for- 
sake all  for  Christ  when  called  to  it,  is  actually  doing  it  when 
called  to  it,  or  so  far  as  called  to  it.  To  follow  Christ  in  heart 
is  to  have  an  heart  to  follow  him.  To  deny  ourselves  in  heart  for 
Christ,  is  the  same  thing  as  to  have  an  heart  to  deny  ourselves 
for  him  in  fact.  The  main  and  most  proper  proof  of  a  man's 
having  an  heart  to  any  thing,  concerning  which  he  is  at  liber- 
ty to  follow  his  own  inclinations,  and  either  to  do  or  not  to  do 
as  he  pleases,  is  his  doing  of  it.  When  a  man  is  at  liberty 
whether  to  speak  or  keep  silence,  the  most  proper  evidence 
of  his  having  an  heart  to  speak,  is  his  speaking.  When  a 
man  is  at  liberty  whether  to  walk  or  sit  still,  the  proper  proof 
of  his  having  an  heart  to  walk,  is  his  walking.  Godliness  con- 
sists not  in  an  heart,  to  intend  to  do  the  will  of  God,  but  in 
an  heart  to  do  it.  The  children  of  Israel  in  the  wilderness 
had  the  former,  of  whom  we  read,  Deut.  v.  27,  28,  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  peo- 
ple, 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  command- 
ments 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  that  he  desired,  wherein  true  godli- 
ness consists,  even  an  heart  actually  to  keep  them" 

It  is  therefore  exceedingly  absurd,  and  even  ridiculousjjbv 
any  to  pretend   that  they  have  a  good  heart,  while  they  live 
a  wicked  life,  or  do  not  bring  forth  the  fruit  of  universal  holi- 
ness in  their  practice.     For  it  is  proved  in  fact,  that  such  men 
Vol.  IV,  2Z 


378  RELIGIOUS  AFFECTIONS. 

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  prac- 
tice, act  us  though  they  expected  to  make  a  fool  of  their  Judge. 
Which  is  implied  in  what  the  apostle  says  (speaking  of  men's 
doing  good  works  and  living  an  holy  life,  thereby  exhibiting 
evidence  of  their  title  to  everlasting  life)  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  ever- 
lasting hereafter,  if  you  do  not  sow  to  the  spirit  here  ;  it  is  in 
vain  to  think  that  God  will  be  made  a  fool  of  by  you,  that  he 
will  be  shammed  and  baffled  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  plain- 
ly in  your  life,  before  his  face."  In  this  manner  the  word 
mock  is  sometimes  used  in  scripture.  Thus  Delilah  says  to 
Sampson,  "  behold  thou  hast  mocked  me,  and  told  me  lies." 
Judges  xvi.  10,  13,  i.  e.  "  Thou  hast  baffled  me,  as  though 
you  would  have  made  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  we're  such  cred- 
ulous fools  as  to  regard  such  bugbears.  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 


RELIGIOUS  AFFECTIONS.  379 

themselves."  Would  a  wise  prince  suffer  himself  to  ho  fool- 
ed and  baffled  by  a  subject,  who  should  pretend  that  he  was 
a  loyal  subject,  and  should  tell  his  prince  that  he  had  an  en- 
tire affection  to  him,  and  that  at  such  and  such  a  time  he  had 
experience  of  it,  and  felt  his  affections  strongly  working  to- 
wards him,  and'  should  come  expecting  to  be  accepted  and  re- 
warded by  his  prince,  as  one  of  his  best  friends  on  that  ac- 
count, 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  honor  towards  him  in  his  heart, 
and  a  great  sense  of  his  worthiness  and  kindness  to  him,  when 
at  the  same  time  he  refused  to  obey  him,  and  he  could  get 
no  service  done  by  him  ? 

Argument  II As  reason  shews,  that  those  things  which 

occur  in  the  course  of  life,  that  put  it  to  the  proof  whether 
men  will  prefer  God  to  other  things  in  practice,  are  the  prop- 
er trial  of  the  uprightness  and  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  (which  I 
before  observed  are  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  beside  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 

*  2  Cor.  viii.  a.     Heb.  xi.  36.     1  Pet.  i.  7.  Chap.  iv.  12.    Gen.  xxii.  1. 

Deut.  viii.  2,  16.     Chap.  xiii.  3.     Exod.    xv.  25.     Chap.   xvi.  4.     Judges 

ii.  22.     Chap.  iii.  1,  4.     Psal,  lxvi.    io,   11.  Dan.   xii.   10.     Rev.  iii.  10. 

Job.  xxiii.  10.  Zech.  xiii.  9.  James  L  12.  Rev.  ii.  10.  Luke  viii.  13. 
Acts  xx.  19.    James  i.  a,  3.     1  Pet.  i.  6. 


330  RELIGIOUS  AFFECTIONS. 

and  proved  of  what  sort  they  be,  whether  they  be  really  what 
they  profess  and  appear  to  be  ;  and  because  in  them,  the  re- 
ality of  a  supreme  love  to  God  is  brought  to  the  test  of  exper- 
iment and  fact ;  they  are  the  proper  proofs  in  which  it  is  tru- 
ly determined  by  experience,  whether  men  have  a  thorough 
disposition  of  heart  to  cleave  to  God  or  no,  Deut.  viii.  2. 
"  And  thou  shah  remember  all  the  way  which  the  Lord  thy 
God  led  thee  these  forty  years  in  the  wilderness,  to  humble 
thee,  and  to  prove  thee,  whether  thou  wouldest  keep  his  com- 
mandments or  no,  Judges  ii.  21,  22.  I  also  will  not  hence- 
forth drive  out  any  from  before  them,  of  the  nations  which 
Joshua  left  when  de  died  ;  that  through  them  I  may  prove 
Israel,  whether  they  will  keep  the  way  of  the  Lord.  So  chap, 
iii.  1,  4,  ar.d  Exod.  xvi.  4. 

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  Avhen  ye  fail  into  divers  tempta- 
tions ;  knowing  this,  that  the  trying  of  your  faith  worketh  pa- 
tience. 1  Pet.  L  6,  7.  Now,  for  a  season  ye  are  in  heaviness, 
through  manifold  temptations  ;  that  the  trial  of  your  faith  be- 
ing much  more  precious  than  of  gold,"  &c.  So  the  Apostle 
Paul  speaks  of  that  expensive  duty  of  parting  with  our  sub- 
stance 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.  Ixvi.  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. 
xiii.  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  color  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  culled  trials,  because  they  try  those  that  have  the 
profession  and  appearance  of  saintSi  whether  they  are  what 
they  appear  to  be,  real  saints. 


RELIGIOUS  AFFECTIONS.  531 

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  irue  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  honor,    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  now  been  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  profes- 
sor's duty,  as  the  trial  or  experiment  of  his  sincerity.     If  tri- 
al of  sincerity  be  the  proper  name  of  these  difficulties  of  relig- 
ion, then,  doubtless,  these  difficulties  of  religion  are  prop- 
erly 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  eminent- 
ly their  nature.      And,  if  it  be  so,  that  these  things  are  the 
proper  and  eminent  trial,   proof,  or  experiment  of  the  sin- 
cerity of  professors,  then  certainly  the  result  of  the  trial  or 
experiment  (that  is,  persons'  behavior  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  re- 
sult, and  because  the  effect  is  eminently  the  proof  or  evidence. 
And  this  is  the  most  proper  proof  and  evidence  to  the  con- 
science 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 
if  their  sincerity  ;  (for  he  needs  no  trials  Tor  his  information) 


382  RELIGIOUS  AFFECTIONS. 

but  chiefly  for  their  conviction,  and  to  exhibit  evidence  to  their 
consciences.* 

Thus,  when  Gcd  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  ihey  would  keep  his  command- 
ments 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  Abra- 
ham's own  greater  satisfaction  and  comfort,  and  the  more 
clear  manifestation  of  the  favor  of  God  to  hirn.  When  Abra- 
ham had  proved  faithful  under  this  trial,  God  says  to  him, 
"  Now  I  know  that  thou  fearcst  God,  seeing  thou  hast  not 
withheld  thy  con,  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,  from  time  to 
time,  took  the  same  method  to  convince  the  consciences  of 
those  that  pretended  friendship  to  him,  and  to  shew  them 
what  they  were.  This  was  the  method  he  took  with  the 
rich  young  man,  Matth.  xix.  16,  Sec.  He  seemed  to  shew  a 
great  respect  to  Christ ;  he  came  kneeling  to  him,  and  called 
him  good  Master,  and  made  a  great  profession  of  obedience 

•  "  I  am  persuaded,  as  Calvin  is,  that  all  the  several  trials  of  men  are  to 
bhew  thern  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."     Shepjrd's  Parable,  Part  I,  p.  191. 


RELIGIOUS  AFFECTIONS.  383 

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  that  we  read  of,  Matth.  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  his  provi- 
dence.    So  the  seed  sown,  in  every  kind  of  ground,  stony 
ground,  thorny  ground,  and  good  ground,   which,  in   all  ap- 
pears alike,  when  it  first  springs  up  ;    yet  is  tried,   and  the 
difference  made  to  appear,  by  the  burning  heat  of  the  sun. 

Seeing  therefore,  that  these  are  the  things  that  God  makes 
use  of  to  try  us,  it  is  undoubtedly  the  surest  way  for  us  to 
pass  a  right  judgment  on  ourselves,  to  try  ourselves  by  the 
same  things.  These  trials  of  his  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  look 
upon  it  and  examine  it  in  God's  furnace,  where  he  tries  it 
for  that  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,  and  weight  is  borne  upon  it.  If  we  would 
weigh  ourselves  justly,  we  must  weigh  ourselves  in  God's 
scales,  that  he  makes  use  of  to  weigh  us.*     These  trials,  in 

*  Dr.  Sibbs,  in  his  Bruised  Reed,  says,  "When  Christ's  will  cometh  in 
competition  with  any  wordly  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  the  nearest  •  for  ther* 
our  corruption  maketh  the  greatest  head.  When  Christ  came  horns  to  the 
young  man  in  the  gospel,  he  lost  a  disciple  of  him." 


984  RELIGIOUS  AFFECTIONS. 

the  course  of  our  practice,  are  as  it  -were  the  balances  in 
Which  our  hearts  are  weighed,  or  in  which  Christ  and  the 
wo:  Id,  or  Christ  and  his  competitors,  as  to  the  esteem  and  re- 
gard they  have  in  our  hearts  are  weighed,  or  are  put  into  op- 
posite scales,  by  which  there  is  opportunity  to  see  which  pre- 
ponderates. When  a  man  is  brought  to  the  dividing  of  paths, 
the  one  of  which  leads  to  Christ,  and  the  other  to  the  object  of 
his  lusts,  to  see  which  way  he  will  go,  or  is  brought,  and  as  it 
were  set  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,  to  see  which  his  heart  inclines  most  to, 
or  which  preponderates  in  his  heart ;  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  j.ust  the 
same  thing  as  the  sinking  of  one  scale,  and  rising  of  the  oth- 
er. A  man's  practice,  therefore,  under  the  trials  of  God's 
providence,  is  as  much  the  proper  evidence  of  the  superior  in- 
clination of  his  heart,  as  the  motion  of  the  balance,  with  dif- 
ferent 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  Christ- 
ians, is,  that  in  practice,  grace,  in  scripture  style,  is  said  to 
be  made  perfect,  or  to  be  finished.  So  the  Apostle  James 
says,  James  ii.  22.  "  Seest  thou  how  faith  wrought" 
with  his  works,  and  by  works  was  faith  made  perfect,  or 
finished  ?"  (as  the  word  in  the  original  properly  signifies.) 
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  especial  res- 
pect to,  when  he  here  speaks  of  our  keeping  his  command- 
ments, is  (as  I  observed  before)  that  great  commandment  of 
his,  which  respects  deeds  of  love  to  our  brethren,  as  appears 
by  the  following  verses.     Again,  the  love   of  Gbd  is  said  to 


RELIGIOUS  AFFECTIONS.  s$| 

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,  verse  17,  18.  k<  Whoso  hath  this 
world's  goods,  and  shutteth  up  his  bowels,  Sec.  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  sin- 
ished  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  grace  herein  is  reached,  and  its 
operation  completed  and  crowned.  As  the  tree  is  made 
perfect  in  the  fruit ;  it  is  not  perfected  in  the  seed's  being 
planted  in  the  ground  ;  it  is  not  perfected  in  the  first  quick- 
ening of  the  seed,  and  in  its  putting  forth  root  and  sprout  ; 
nor  is  it  perfected  when  it  comes  up  out  of  the  ground  ;  nor 
is  it  perfected  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  de- 
sign of  the  tree  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,  James  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,  in  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  ferementioned  places. 

Now,   certainly  if  it  be   so,  if  grace  be  in  this  manner 
made  perfect  in  its  fruit,  if  these  practical  exercises  of  grace 

Voi.  IV.  3  A 


S$6  RELIGIOUS  AFFECTIONS. 

are  those  exercises  wherein  grace  is  brought  to  its  proper  ef- 
fect 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  exercises 
•wherein  its  nature  is  most  completely  exerted,  and  in  its 
tendency  most  fully  answered  and  crowned,  in  its  proper  ef- 
fect 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  Apos- 
tle James  says,  by  works  is  faith  made  perfect ;  and  intro- 
duces this  as  an  argument  to  prove,  that  works  are  the  chief 
evidence  of  faith,  whereby  the  sincerity  of  the  professors  of 
faith  is  justified,  James  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  loving  in  deed, 
or  work,  we  know  that  we  are  of  the  truth,  and  shall  assure 
our  hearts,  verse  18,  19. 

Argument  IV. ...Another  thing  which  makes  it  evident, 
that  holy  practice  is  the  principal  evidence  that  we  ought  to 
make  use  of  in  judging  both  of  our  own  and  others'  sincerity, 
is,  that  this  evidence  is  above  all  others  insisted  on  in  scrip- 
ture. A  common  acquaintance  with  the  scripture,  together 
with  a  little  attention  and  observation,  will  be  sufficient  to 
shew  to  any  one  that  this  is  ten  times  more  insisted  on  as  a 
note  of  true  piety*  throughout  the  scripture,  from  the  begin- 
ning of  Genesis  to  the  end  of  Revelations,  than  any  thing 
else.  And,  in  the  Nc  w  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  their  discoursing  on  the  great  doc- 
trines of  religion,  which  do  shew  what  the  nature  of  true 


RELIGIOUS  AFFECTIONS.  38T 

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  do  appertain  to  godliness  ;  but 
they  do  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  lov- 
eth  Christ,"  &c.  But  I  can  find  no  place,  where  cither  Christ 
or  his  apostles  do,  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,  in- 
sists on  love  to  the  brethren  as  a  sign  of  godliness,  most  ex- 
pressly explain  himself,  in  that  1  John  iii.  14,  &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  be- 
fore 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  prac- 
tising all  the  duties  of  the  second  table  of  the  law  ;  all  which 
the  New  Testament  tells  us  again  and  again,  a  true  love  one 


586  RELIGIOUS  AFFECTIONS. 

to  another  comprehends,  Rom.  xiii.  8,  and  10,  Gal.  v.  it, 
Matth.  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,  and  keeping  Christ's 
commandments,  is  the  mark  chosen  out  from  all  othersto  be 
insisted  on.  Which  is  an  invincible  argument,  that  it  is  the 
chief  of  all  the  evidences  of  godliness  :  Unless  we  suppose 
that  when  Christ  and  his  apostles,  on  design  set  themselves 
about"  this  business  of  giving  signs,  by  Avhich  professing 
Christians,  in  all  ages,  might  determine  their  state  ;  they 
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  did  chiefly  lay  down,  and  give  to  us,  that  we  might 
try  ourselves  by  them,  those  same  marks  we  ought  especially 
to  receive,  and  chiefly  to  make  use  of,  in  the  trial  of  our- 
selves.* And  surely  those  things,  which  Christ  and  his 
apostles  chiefly  insisted  en,  in  the  rules  they  gave,  ministers 
ought  chiefly  to  insist  on  in  the  rules  they  give.  To  insist 
much  on  those  things  that  the  scripture  insists  little  on,  and 
to  insist  very  little  on  those  things  on  which  the  scripture 
insists  much,  is  a  dangerous  thing  ;  because  it  is  going  cut  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  somethings,  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  Sab- 
bath was  made  for  man,  so  the  scriptures  were  made  for 
wan  ;  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, 

*"  It  is  a  sure  rule,  says  Dr.  Preston,  that,  what  the  scriptures  bestow 
much  words  on,  we  should  have  much  thoughts  on  :  And  what  the  Holy 
Ghost  urgeth  most,  we  should  prize  moil."     Church's  Carriage. 


RELIGIOUS  AFFECTIONS.  533 

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  delu- 
sion 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  not 
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  ex- 
pression from  time  to  time.  If  God  were  now  to  speak 
from  heaven  to  resolve  our  doubts  concerning  signs  of  godli- 
ness, 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  that  has  such  a 
qualification  or  mark,  "  that  is  the  man  that  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  spe- 
cial, 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 
Jojin  xiv.  "  he  that  hath  my  commandments,  and  keepeth 
them,  he  it  is  thai  loveth  me."  Thus  Christ  in  this  place 
gives  to  the  disciples,  not  so  much  to  guide  them  in  judging 
of  others,  as  to  apply  to  themselves  for  their  own  comfort  af- 
ter 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 ;  verse  15.  »  If  ye  love  me,  keep  my  command- 
ments. Verse  23.  If  a  man  love  me,  he  will  keep  my  words. 
And  verse  24.  He  that  loveth  me  not,  keepeth  not  my  say- 
ings. And  in  the  next  chapter  over  and  over  ;  verse  2.  Ev- 
ery branch  in  mc  that  beareth  not  fruit,  he  taketh  away  ;  and 


RELIGIOUS  AFFECTIONS. 

every  branch  that  bearcth  fruit,  he  purget.h  it.  Verse  8, 
Herein  is  iny  Father  glorified,  that  ye  bear  much  fruit,  so 
shall  ye  he  my  disciples.  Verse  14.  Ye  arc  my  friends,  if 
ye  do  whatsoever  I  command  you.  We  have  this  mark  hid 
down  with  the  same  emphasis  again,  John  viii.  31.  If  ye  con- 
tinue in  my  word,  then  are  ye  my  disciples  indeed.  And 
again,  1  John  ii.  3,  hereby  do  wc  know  that  we  know  him,  if 
we  keep  his  commandments.  And  verse  5.  Whoso  keep- 
cth  his  word,  in  him  verily  is  the  love  of  God  perfected} 
hereby  know  we,  that  wc  are  in  him.  And  chapter  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  oripinal,  by  this  we  do  know And  how  ev- 
idently is  holy  practice  spoken  as  the  grand  note  of  distinc- 
tion between  the  children  of  God  and  the  children  of  the  devil, 
in  verse  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  con- 
text ;  as  verse  3.  «  Every  man  that  hath  this  hope  in  him, 
purifieth  himself,  even  as  he  is  pure.  Verse  6 10.  "  Who- 
soever abidcth  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  :   Fie   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  (as  wc  must  understand  it)  tins  is 
the  proper  evidence  of  love.  So  1  John  v.  iii.  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,  James  i.  27.  «  Pure  religion  and  un- 
defined he  fore  God  and  the  Father,  is  this,  to  visit  the  father- 
less and  widows  in  their  affliction,  and  to  keep  himself  un- 
spotted from  the  world."  We  have  the  like  emphatical  ex- 
pressions used  about  the  same  thing  in  the  Old  Testament, 
Job  xxviii.  2S.    «  And  unto   man  he  said,  Behold,  the  fear  of 


RELIGIOUS  AFFECTIONS.  39! 

the  Lord,  that  is  wisdom,  and  to  depart  from  evil  is  under- 
standing. 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.  1 1,  Sec.     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,  Etc.  Psal.  cxix.  1.  Blessed  are  the  undefiled 
in  the  way,  who  walk  in  the  law  of  the  Lord.  Verse  vL 
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." 

So  the  scripture  never  uses  such  emphatica!  expressions 
concerning  any  other  signs  of  hypocrisy,  and  unsoundness  of 
heart,  as  concerning  art  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  net  de- 
ceived ;  neither  fornicators,  nor  idolaters,  Sec.  shall  inherit 
the  kingdom  of  God.  Eph.  v.  5,  6.  For  this  ye  know,  that 
no  whoremonger  nor  unclean  person,  Sec.  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  dev- 
il. Chap.  ii.  4.  He  that  saith,  1  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  decendeth  not  from  above,  but  is  earthly,  sensual,  dev- 


393  RELIGIOUS  AFFECTIONS. 

llsh.  Psal.  cxxv.  5.  As  for  such  as  turn  aside  unto  their 
crooked  ways,  the  Lord  shall  lead  them  forth  with  the  work- 
ers 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  conscien- 
ces 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  evi- 
dences will  be  made  use  of  in  the  judgment.  For  God's  fu- 
ture judging  of  men,  in  order  to  their  eternal  retribution,  will 
not  be  his  trying,  and  finding  out,  and  passing  a  judgment  up- 
on 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  con- 
sciences, and  to  the  world.  And  therefore  the  day  of  judg- 
ment is  called  the  day  of  the  revelation  of  the  righteous  judg- 
ment of  God,  Rem.  ii.  5.  And  the  end  of  God's  future  trial 
and  judgment  of  men,  as  to  the  part  that  each  one  in  particu- 
lar is  to  have  in  the  judgment,  will  be  especially  the  clear 
manifestation  of  God's  righteous  judgment,  with  respect  to 
him,  to  his  conscience  ;  as  is  manifest  by  Matth.  xviii.  31,  to 
the  end.  Chap.  xx.  8. ...15.  Chap.  xxii.  11,12,13.  Chap, 
xxv.  19... .30,  and  verse  35,  to  the  end.  Luke  xix.  15....23. 
And  therefore  though  God  needs  no  medium,  whereby  to 
make  the  truth  evident  to  himself,  yet  evidences  will  be  made 
use  of  in  his  future  judging  of  men.  And  doubtless  the  evi- 
dences that  -will  be  made  use  of  in  their  trial,  will  be  such  as 
will  be  best  fitted  to  serve  the  ends  of  the  judgment ;  viz.  the 
manifestation  of  the  righteous  judgment  of  God,  not  only  te 


RELIGIOUS  AFFECTIONS.  393 

the  world,  but  to  men's  own  consciences.  But  the  scriptures 
do  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  prac- 
tice, here  in  this  world,  Rev.  xx.  12.  «  And  I  saw  the  dead, 
small  and  great,  stand  before  God  ;  and  the  books  were  open- 
ed ;....and  the  dead  were  judged  out  of  those  things  which 
were  written  in  the  books,  according  to  their  works.  So 
verse  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  bud."  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,  Matth.  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.  Matth.  xvi.  27.  Rev.  ii.  23.  Ezek.  xxxiii.  20.  1  Pet. 
i.  17.  The  Judge  at  the  day  of  judgment,  will  not  (for  the 
conviction  of  men's  own  consciences,  and  to  manifest  them  to 
the  world)  go  about  to  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  evi- 
dences 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  that  professors  shall  be  the 
subjects  of,  in  the  future  judgment,  God  will  make  use  of  the 
same  evidences,  to  manifest  them  to  themselves  and  to  the 
world,  which  he  makes  use  of  to  manifest  them,  in  the  tempt- 
ations or  trials  of  his  providence  here,  viz.  their  practice,  in 
cases  wherein  Christ  and  other  things  come  into  actual  and 
immediate  competition.  At  the  day  of  Judgment,  God,  for 
the  manifestation  of  his  righteous  judgment,  will  weigh  pro- 
fessors in  a  balance  that  is  visible.  And  thebalap.ee  will  be 
Vol.  IV.  5  B 


5$4  RELIGIOUS  AFFECTIONS. 

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  that  has  been  explained)  are  the  highest  eviden- 
ces by  which  they  ought  to  try  themselves.  Certainly  that 
which  our  supreme  Judge  will  chiefly  make  use  of  to  judge 
us  by,  when  we  come  to  stand  before  him,  we  should  chiefly 
make  use  of,  to  judge  ourselves  by.*  If  it  had  not  been  re- 
vealed 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  sen- 
tence shall  be  passed  ;  that  I  might  know  what  token  or  ev- 
idence especially  to  look  at  and  seek  after  now,  as  I  would 
be  sure  not  to  fail  then."  And  seeing  God  has  so  plainly 
and  abundantly  revealed  what  this  token  or  evidence  is,  sure- 
ly if  we  act  wisely,  we  shall  regard  it  as  of  the  greatest  im- 
portance. 

Now  from  all  that  has  been  said,  I  think  it  to  be  abundant- 
ly manifest,  that  Christian  practice  is  the  most  proper  evi- 
dence 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- 1  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  kcepeth  them,  he  it  is  that  loveth  me  ;" 
than  \he  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  tx- 

•  "  That  which  God  maketh  a  rule  of  his  own  judgment, 'as  that  by  which 
he  judgcth  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. 


RELIGIOUS  AFFECTIONS.  395 

periences,  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  exer- 
cises, 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  figtree  ;  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  con- 
version, 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  within  him,  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  evi- 
dence 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  the  soundness  and 
goodness  of  them,  is  in  the  use  of  them  :  So  it  is  with  our  gra- 
ces (which  are  given  to  be  used  in  practice,  as  much  as  our 
hands  and  feet,  or  the  tools  with  which  we  work,  or  the  arms 


S9o  RELIGIOUS  AFFECTIONS. 

with  which  we  fight)  the  proper  trial  and  proof  of  them  is  in 
Iheir  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  they  that  are  so  weak,  as  not  to  bear  the 
strain  or  pressure  we  need  to  nut  them  to,  are  good  for  noth- 
ing. So  it  is  with  all  the  virtues  of  the  mind.  The  proper 
trial  and  proof  of  them,  is  in  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  knowl- 
edge of  God  ;  as  appears  by  that  of  the  apo«tle  already  men- 
tioned, "  hereby  do  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  us,  and  not  save  us,  Rom.  i.  2 1 .  The  great 
note  of  that  knowledge  which  saves  and  makes  happy,  is,  that 
it  is  practical,  John  xiii.  17.  "If  ye  know  these  things,  hap- 
py 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.'"'  Matth.  iii.  8.  Which  was  agreeable  to  the 
practice  of  the  Apostle  Paul  ;  see  Acts  xxvi.  20.  Pardon  and 
mercy  are  from  time  to  time  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 
do  eminently  justify  faith,  ov  (which  is  the  same  thing)  jus- 
tify the  professors  of  faith,  and  vindicate  and  manifest  the 


RELIGIOUS  AFFECTIONS.  S9T 

sincerity  of  their  profession,  not  only  to  the  work],  but  to 
their  own  consciences  ;  as  is  evident  by  the  instance  he  gives 
of  Abraham,  James  ii.  21. ...24.  And  in  verse  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  that.  And  if  so,  doubtless  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  opera- 
tion 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's  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  com- 
ing so  as  to  forsake  all  for  him.  And,  as  was  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  evi- 
dence of  having  a  heart  actually  to  forsake  all,  is,  indeed, 
actually  to  forsake  all  so  far  as  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  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  J?.mes  says, 
By  works  is  faith  made  perfect.*     Christ   promises  us   eter- 

*  "  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,  it 
ye  will  consent  to  take  JEHOVAH  for  your  Lord  and  King  :  If  yc  give  con- 
sent, there  is  the  first  thing  ;  but  that  is  not  enough,  but  if  yc  also  obey.  The 
consent  that  staudeth  in  the  inward  act  of  the  naiiid,   the  truth,  of  it  will  be 


398  RELIGIOUS  AFFECTIONS. 

nal  life,  on  condition  of  our  coming  to  him  :  But  it  is  such  s 
coming  as  he  directed  the  young  man  to,  who  came  to  in- 
quire what  he  should  do  that  he  might  have  eternal  life  ; 
Christ  bade  him  go  and  seli  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  re- 
ceipt 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,  Luks  v.27,2S.  Christ, 
and  other  things,  are  set  before  us  together,  for  us  practical- 
ly 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 
that  is  offered,  is  his  practical  acceptance  of  the  gift.  Yea, 
that  act  of  the  soul  that  is  in  cleaving  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  an- 
other's sufficiency  and  faithfulness.  And,  therefore,  the  proper 
evidence  of  his  trusting,  is  the  venture  he  runs  in  what  he 
does.  lie  is  not  properly  said  to  run  any  venture,  in  a«dc- 
pendence  on  any  thing,  that  does  nothing  on  that  depen- 
dence, or  whose  practice  is  no  otherwise  than  if  he  had  no 
dependence.  For  a  man  to  run  a  venture  on  a  dependence 
on  another,  is  for  him  to  do  something  from  that  dependence 
by  which  he  seems  to  expose  himself,  and  which  he  would 

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, 
aad  have  an  interest  in   all   his  goods."     Dr,  freston's  Church's  Carriage. 


RELIGIOUS  AFFECTIONS.  399 

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  hap- 
piness and  life.  They  depend  on  such  promises,  as  that,  iVIatth. 
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  depen- 
dence on  Christ's  sufficiency  and  truth.  And  this  is  the  scrip- 
ture notion  of  trusting  in  Christ,  in  the  exercise  of  a  saving 
faith  in  him.  Thus  Abraham,  the  father  of  believers,  trust- 
ed in  Christ,  and  by  faith  forsook  his  own  country,  in  a  reli- 
ance on  the  covenant  of  grace  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  suf- 
fer affliction  with  the  people  of  God,  than  to  enjoy  the  pleas- 
ures of  sin  for  a  season,"  Heb.  xi.  23,  8cc.  So  by  faith,  eth- 
ers exposed  themselves  to  be  stoned  and  sawn  asunder,  or 
slain  witfe  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,  by  faith 
trusted  in  Christ,  and  committed  himself  to  him,  venturing 
himself,  and  his  whole  interest,  in  a  dependence  on  the  abil- 
ity and  faithfulness  of  his  Redeemer,  under  great  persecu- 
tions, and  in  suffering  the  loss  of  all  things,  2  Tim.  i.  12, 
«  for  the  which  cause  I  also  suffer  these  things  ;  ncvtertfeeJefis 
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  island,  that  he  intended  to  make  him  his  heir,  if,  upon 
receiving  the  tidings,  he  immediately  leaves  his  native  land 
and  friends,  and  all  that  he  has  in  the  world,  to  go  to  that 
country,  in  a  dependence  on  what  he  hear?,  then  he  may  be 
said  to  venture  himself,  and  all  that  he  has  in  the  world  up- 
on it.  Cut,  if  he  only  sits  still,  and  hopes  for  the  promised 
benefit,  inwardly  pleasing  himself  with   the  thoughts  of  it  ; 


400  RELIGIOUS  AFFECTIONS. 

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  a  dependence  on  the  report  of  the  gospel,  concern- 
ing 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  salva- 
tion. 

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  ex- 
pression, and  manifestation  of  humility  of  heart,  which  God 
speaks  of,  as  the  great  expression  of  it,  that  he  insists  on  ; 
that  we  should  look  upon  as  the  proper  expression  and  mani- 
festation of  it  :  But  this  is  walking  humbly.  Micah  vi.  S. 
«  He  hath  shewed  thee,  O  man,  what  is  good,  and  what 
doth  the  Lord  require  of  thee,  but  to  do  justly,  to  love  mer- 
cy, and  to  walk  humbly  with  thy  God." 

This  is  also  the  proper  evidence  of  the  true  fear  of  God, 
Prcv.  viii.  13.  "  The  fear  of  the  Lord  is  to  ha:e  evil,  Psal. 
xxxiv.  1 1,  £'.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,  Piov.  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,  r.nd  escheweth  evil  ?  Chap.  ii.  3.  Hast 
thou  considered  my  servant  Job. ...a  perfect  and  an  upright 
man,  one  that  fcareih  God,  and  escheweth  evil  ?  And  still  he 
holdali  fast  his  integrity,  although  thou  movedst  me  against 
him.  Psal.  xxxvi.  1.  The  transgression  of  the  wicked  saiih 
within  mv  heart,  There  is  no  fear  of  God  before  his  eyes." 


RELIGIOUS  AFFECTIONS.  401 

So  practice,  in  rendering  again  according  to  benefits  re- 
ceived, is  the  proper  evidence  of  true  thankfulness.  Psal. 
cxvi.  12.  "  What  shall  I  render  to  the  Lord  for  all  his  bene- 
fits towards  me  ?  2  Chron.  xxxii.  25.  But  Hezekiah  ren^ 
dered  not  again  according  to  the  benefit  done  unto  him/' 
Paying  c*ir  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,  verse  14. 
"  Offer  unto  God  thanksgiving,  and  pay  thy  vows  unto  the 
Most  High.  Verse  23.  Whoso  offereth  praise,  glorifieth  me  : 
And  to  him  that  ordereth  his  conversation  aright  j  will  I  shew 
the  salvation  of  God." 

So  the  proper  evidence  of  gracious  desires  and  longings, 
and  that  which  distinguishes  them  from  those  that  are  false 
and  vain,  is,  that  they  are  not  idle  wishes  and  wouldings  like 
Balaam's  ;  but  effectual  id  practice,  to  stir  up  persons  earnest- 
ly and  thoroughly  to  seek  the  things  they  long  for.  Psalm 
xxvii.  4.  «  One  thing  have  I  desired  of  the  Lord,  that  will 
I  seek  after."  Psal.  lxiii.  1,  2.  «  O  God,  thou  art  my  God, 
early  will  1  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.  Verse  8.  My  soul  follow- 
eth  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  labor  of  love,  and  patience 
of  hope.  1  Pet.  1,13,14.  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  no': 
forget  the  works's  f  the  Lord,  but  keep  his  commandments. ''• 

Vol.  IV,  3  C 


402  RELIGIOUS  AFFECTIONS. 

A  cheerful  practice  of  our  duty,  and  doing  the  will  or* 
God,  is  the  proper  evidence  of  a  truly  holy  joy.  Isa.  lxiv.  5. 
"  Thou  mectest  him  that  rejoiceth,  and  worketh  righteous- 
ness. Psal.  cxix.  Ill,  112.  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  to  the  end.  Verse  14.  I  have  rejoiced  in  the  way 
of  thy  testimonies  as  much  as  in  all  riches.  1  Cor.  xiii.  6. 
Chanty  rejoiceth  not  in  iniquity,  but  rejoiceth  in  the  truth. 
2  Cor.  viii.  2.  The  abundance  of  their  joy  abounded  tmto 
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,  4,  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  allow- 
ances 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  very 
ill  natural  temper,  as  another.  Although  a  person  of  such 
a  temper  will  not  behave  himself  so  well,  with  the  same  de- 
gree cf  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  conver- 
sion. 

Thus  I  have  endeavored  to  represent  the  evidence  there 
is,  that  Christian  practice  is  the  chief  of  all  the  signs  of  sav- 
ing grace.  And,  before  1  conclude  tins  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. 


RELIGIOUS  AFFECTIONS.  403 

Objection  I....Somo  may  be  ready  to  say,  this  seems  to 
be  contrary  to  that  cpinion,  so  much  received  among  good 
people;  that  professors  should  judge  of  their  state,  chiefly 
by  their  inward  experience,  and  that  spiritual  experiences  ars 
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  that  has 
been  explained,  and  according  to  what  has  been  shewn  to 
be  the  true  notion  of  Christian  practice,  is  not  at  all  incon- 
sistent 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  prac- 
tice 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  action  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 
that  Christians  find,  or  are  conscious  to  within  themselves, 
are  what  they  experience  within  themselves  ;  and  herein 
therefore  lies  Christian  experience  :  And  this  Christian  ex- 
perience consists  as  much  in  those  operative  exercises  of 
grace  in  the  will,  that  are  immediately  concerned  in  the 
management  of  the  behavior  of  the  body,  as  in  other  exer- 
cises. These  inward  exercises  are  not  the  less  a  part  of 
Christian  experience,  because  they  have  outward  behavior 
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  prodxices  and  effects  some  self- 


AOi  RELIGIOUS  AFFECTIONS. 

denying  and  expensive  outward  action,  which  is  much  to  the 
honor  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  Christ- 
ian experience  is  not  properly  called  practice,  but  all  Christ- 
ian practice  is  properly  experience.  And  the  distinction 
that  is  made  between  them,  is  not  only  an  unreasonable, 
bu  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  distin- 
guishing part  of  it.  So  ir.  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  ac- 
quaintance with  God  surely  belongs  to  the  head  of  experi- 
mental religion  :  But  this,  God  represents  as  consisting  chief- 
ly 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 
forementioned  texts,  1  John  v.  3.  "  This  is  the  love  of  God, 
that  we  keep  his  commandments.  2  John  6.  This  is  love, 
that  Ave  walk  after  his  commandments.  Psal.  xxxiv.  1 1,  &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,  "  Remember,  O  Lord,  I  beseech  thee,  how  I  have  walk- 
ed before  thee  in  truth,  and  with  a  perfect  heart."  And  such 
experiences  as  these,  the  Psalmist  chiefly  insists  upon,  in  the 
1 19th  Psalm,  and  elsewhere. 

Such  experiences  as  these  the  Apostle  Paul  mainly  insists 
upon,  when  he  speaks  of  his  experiences  in  his  epistles  ;  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  re- 
joicing is  this,  the  testimony  of  our  conscience,  that. ...by  the 
grace  of  God,  we  have  had  our  conversation  in  the  world. 
Chap.  it.  13.     We,  having  the  same  spirit  of  faith,  according 


RELIGIOUS  AFFECTIONS.  405 

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  con- 
straineth  us.  Chap.  vi.  4. ...7.  In  all  things  approving  our- 
selves as  the  ministers  of  God,  in  much  patience,  in  afflictions, 
in  necessities,  in  distresses,  in  labors,  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.  lam 
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  labor,  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,  9,  10.  Being  affectionately  de- 
sirous 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  labor 
and  travel,  laboring  night  and  day.  Ye  are  witnesses,  and 
God  also,  how  holily,  and  justly,  and  unblameably,  we  behav- 
ed ourselves  among  you."  And  such  experiences  as  these 
they  were,  that  this  blessed  apostle  chiefly  comforted  himself 
in  the  consideration  of,  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  spirit- 
ual practice  consists,  that  nothing  is  so  properly  called  by  the 
name  of  experimental  religion.  For,  that  experience,  which 
is  in  these  exercises  of  grace,  that  are  found  and  prove  ef- 
fectual at  the  very  point  of  trial,  wherein  God  proves,  which 
we  will  actually  cleave  to,  whether  Christ  or  our  lusts,  is  as 


406  RELIGIOUS  AFFECTIONS. 

has  been  shown  already,  the  proper  experiment  of  the  truth 
and  pov,  cr  of  our  godliness  ;  v>  herein  its  victorious  power  and 
efficacy,  in  producing  its  proper  effect,  and  reaching  its  end, 
is  found  by  expei  ience.  This  is  properly  Christian  expe- 
rience, wherein  the  saints  have  opportunity  to  see,  by  actual 
experience  and  trial,  whether  they  have  a  heart  to  do  the  will 
of  Geo,  and  to  forsake  other  things  for  Christ,  or  nc.  As  that 
is  called  expeiimenlal  philosophy  which  brings  opinions  and 
notions  to  the  test  of  fact,  so  is  that  properly  culled  experi- 
mental religion,  which  brings  religious  affections  and  inten- 
tions to  the  like  test. 

There  is  a  sort  of  external  religious  practice,  wherein  is  no 
inward  experience,  which  no  account  is  made  of  in  the  sight 
of  God,  but  it  is  esteemed  good  for  nothing.  And  there  is  what 
is  called  experience,  that  is  without  practice,  being  neither 
accompanied  nor  followed  with  a  Christian  behavior  ;  and 
this  is  worse  than  nothing.  Many  persons  seem  to  have  very 
wrong  notions  of  Christian  experience  and  spiritual  light  and 
discoveries.  Whenever  a  person  finds  within  him  an  heart  to 
treat  God  as  God,  at  the  time  that  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  relig- 
ion, 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 
liahing  of  true  religion,  are  these  practical  exer- 
cises- friendship  between  earthly  friends  consists  much  in 
.  :  t.  those  strong  exercises  of  affection,  that  ae- 
■  ny  them  ».h  rough  tire  and  water  for  each  other,  aro 
the  highest  evidenced  of  '-.hip. 

There  is  nothln  ;  ias  been  said,  contrary  to  what 

is  asserted  by  some  sound  divines  ;  when  they  say,  that  there 
are  no  sure  evidences  oS  grace,  but  the  acts  of  grace.  For 
that  doth  not  hindet,  but  in  rt  these  operative,  productive  acts, 
those  exercises  of  grace  that  are  effectual  in  practice,  may  be 


RELIGIOUS  AFFECTIONS.  407 

the  highest  evidences  above  all  other  kinds  of  acts  of  grace. 
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,  once  by  seeing  hi* 
neighbor,  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  resurrec- 
tion, had  good  evidence  that  lie  was  alive  ;  but,  by  conversing 
with  him  for  forty  days,  and  his  shewing  himself  to  them 
alive  by  many  infallible  proofs,  they  had  yet  higher  evidence.* 
The  witness  or  seal  of  the  Spirit  that  we  read  of,  doubtless 
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  also  beyond  doubt,  that  this  seal  of 
the  Spirit,  is  the  highest  kind  of  evidence  of  the  saints'  adop- 
tion, that  ever  they  obtain.  But  in  these  exercises  of  grace 
in  practice,  that  have  been  spoken  of,  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 

*  "The  more  these  visible  exercises  of  grace  arc- renewed,  the  more  cer- 
tain 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  alter  be  in  doubt  whether  he 
was  not  mistaken.  But  when  such  actings  are  renewed  again  and  cjan,  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  cbnfTrrned, 
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  knowl- 
edge of  God,  and  Jesus  our  Lord."  Stoddard's  Wa.fto.tswinmcs$i^vrsti  ■ 
gocrisy'. 


408  RELIGIOUS  AFFECTIONS; 

under  trials,  which  have  been  spoken  of ;  as  is  manifest  ifj 
the  full  assurance,  and  unspeakable  joys  of  many  of  the  mar- 
tyrs. Agreeable  to  that,  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  that  in  Rom.  v.  2,  3, 
"  We  rejoice  in  hope  of  the  glory  of  God,  and  glory  in  tribula- 
tions." And  agreeable  to  what  the  Apostle  Paul  often  de- 
clares of  what  he  experienced  in  his  trials.  And  when  the 
Apostle  Peter,  in  my  text,  speaks  of  the  joy  unspeakable,  and 
full  of  glory,  which  the  Christians  to  whom  he  wrote,  experi- 
enced ;  he  has  respect  to  what  they  found  under  persecution, 
as  appears  by  the  context.  Christ's  thus  manifesting  himself, 
as  the  friend  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  Abedne- 
go,  in  the  furnace.  And  when  the  apostle  speaks  of  the  wit- 
ness of  the  Spirit,  in  Rom.  viii.  15,  16,  17,  he  has  a  more  im- 
mediate respect  to  what  the  Christians  experienced,  in  their 
exercises  of  love  to  God,  in  suffering  persecution  ;  as  is  plain 
by  the  context.  He  is,  in  the  foregoing  vei'ses,  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  im- 
mediately following,  verse  18.  "  For  I  reckon,  that  the  suf- 
ferings 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,  in  2  Cor.  v. 
5,  the  context  shews  plainly  that  he  has  respect  to  what  was 
given  him  in  his  great  trials  and  sufferings.  And  in  that  prom- 
ise of  the  white  stone,  and  new  name,  to  him  that  overcomes, 
Rev.  ii.  17,  it  is  evident  Christ  has  a  special  respect  to  a  ben- 
efit that  Christians  should  obtain,  by  overcoming,  in  the  trial 
they  had,  in  that  day  of  persecution.  This  appears  by  verse 
13,  and  many  other  passages  in  this  epistle  to  the  seven 
churches  of  Asia. 


RELIGIOUS  AFFECTIONS.  409 

Objection  II.. ..Some  also  may  be  ready  to  object  against 
what  has  been  said  of  Christian  practice  being  the  chief  evi- 
dence 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  great  gos- 
pel  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  favor,  and  not  their  being  the  sign 
of  it,  that  is  the  thing  which  is  inconsistent  with  the  freeness 
of  that  favor.  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  hands  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  ;  that  kindness  is 
shown  to  the  unworthy  and  unlovely  ;  that  there  is  great  ex- 
cellency in  the  benefit  bestowed,  and  no  excellency  in  the  sub- 
ject 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  worthi- 
ness or  loveliness  of  our  works,  or  any  thing  in  us,  which  is 
in  any  wise  accepted  with  God,  as  a  balance  for  the  guiit  of 
sin,  or  a  recommendation  of  sinners  to  his  acceptance  as 
heirs  of  life.  Thus  we  are  justified  only  by  the  righteous- 
ness 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 

Vo*.  IV.  3  D 


410  RELIGIOUS  AFFECTIONS. 

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  noth- 
ing 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, 
any  holiness,  or  any  grace  that  is  in  us,  or  any  of  our  experi- 
ences or  religion  ;  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,  for  the  amia- 
bleness of  his  renewed,  sanctified,  heavenly  heart,  his  love  to 
God,  and  being  like  God,  or  his  experience  of  joy  in  the  Ho- 
ly 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  cur 
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  be  not  justi- 
fied by  works,  is  the  same  thing  in  effect,  as  to  make  light  of 
all  religion,  all  grace  and  holiness,  yea,  true  evangelical  holi- 
ness, and  all  gracious  experience  ;  for  all  is  included,  when 


RELIGIOUS  AFFECTIONS.  4 1 1 

the  scripture  says,  we  are  not  justified  by  works ;  for  by 
works  in  this  case,  is  meant  all  our  own  righteousness,  relig- 
ion, or  holiness,  and  every  thing  that  is  in  us,  all  the  good  we 
do,  and  all  the  good  which  we  are  conscious  of,  all  external 
acts,  and  all  internal  acts  and  exercises  of  grace,  and  all  expe- 
riences, and  all  those  holy  and  heavenly  things  wherein  the 
life  and  power,  and  the  very  essence  of  religion  do  consist,  all 
those  great  things  which  Christ  and  his  apostles  mainly  in- 
sisted on  in  their  preaching,  and  endeavored  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  ; 
and  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  in- 
sist on  any  of  these,  as  of  great  importance,  as  evidences  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  bringing  us  to  a  title  to  Christ's 
benefits,  as  the  price  of  it,  or  as  recommending  to  it  by  its 
preciousness  or  excellence  ;  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,  in  the  14th  and  15th  verses,  Christ  says,  "Blessed 
are  they  that  do  his  commandments,  that  they  may  have  a 
right  to  the  tree  of  life,  and  enter  in  through  the  gates  into 
the  city;"  and  then  declares  in  the  15th  verse,  «  how  they 


412  RELIGIOUS  AFFECTIONS. 

that  are  of  a  wicked  practice"  shall  be  excluded  ;  and  yet  in  the 
two   verses  next  following,  does  with  very  great  solemnity- 
give  forth  an  invitation  to  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.5'     So  chapter  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  of  Christ,  Matth. 
xi.  latter  end,  "  Come  unto  me,  all  ye  that  labor,  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  onto  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.     "  Ho,  every  one  that  thirsteth,  come  ye  to  the  wa- 
ters, 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  sin- 
ner's forsaking  his  wncked  practice  is  spoken  of  as  necessary 
to  the  obtaining   mercy,   verse  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  be- 
fore mine  eyes,  cease  to  do  evil,  learn  to  do  well,  seek  judg- 
ment, 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 


RELIGIOUS  AFFECTIONS.  413 

AS  snow  ;  though  they  be  red  like  crimson,  they  shall  be  as 
wool." 

And  in  that  most  solemn  invitation  of  wisdom,  Prov.  ix.  af- 
ter it  is  represented  what  great  provision  is  made,  and  how  that 
all  things  were  ready,  the  house  built,  the  beasts  killed,  the 
wine  mingled,  and  the  table  furnished,  and  the  messengers 
sent  forth  to  invite  the  guests  ;  then  we  have  the  free  invita- 
tion, verse  4,  5,  6.  «  Whoso  is  simple,  let  him  tut  n  in  hither  ; 
as  for  him  that  wanteth  understanding  (i.  e.  has  no  righteous- 
ness) 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  prac- 
tice, which  are  thus  from  time  to  time  joined  together 
in  scripture,  are  not  inconsistent  one  with  another.  Nor 
does  it  at  all  diminish  the  honor  and  importance  of  faith, 
that  the  exercises  and  effects  of  faith  in  practice,  should  be 
esteemed  the  chief  signs  of  it  ;  any  more  than  it  lessens  the 
importance  of  life,  that  action  and  motion  are  esteemed  the 
chief  signs  of  that. 

So  that  in  what  has  been  said  of  the  importance  of  holy 
practice  as  the  main  sign  of  sincerity ;  there  is  nothing  le- 
gal, 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,  noth- 
ing infringing  on  the  special  prerogatives  of  faith  in  the  af- 
fair of  our  salvation,  nothing  in  any  wise  detracting  from 
the  glory  of  God  and  his  mercy,  or  exalting  man,  or  di- 
minishing his  dependence  and  obligation.  So  that  if  any 
are  against  such  an  importance  of  holy  practice  as  has  been 
spoken  of,  it  must  be  only  from  a  senseless  aversion  to  the 
letters  and  sound  of  the  word  w or ks,  when  there  is  no  rea- 
son in  the  world  to  be  given  for  it,  but  what  may  be  given 
with  equal  force,  why  they  should  have  an  aversion  to  the 


4H  RELIGIOUS  AFFECTIONS. 

words  holiness,  godliness,  freer,  religion,  experiences  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  cove* 
nant,  as  to  make  a  righteousness  of  holy  practice. 

It  is  greatly  to  the  hurt  of  religion,  for  persons  to  make 
light  cf,  and  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  ;  and  so,  to 
neglect  the  exercises,  and  effectual  operations  of  grace  in 
practice,  and  insist  almost  wholly  on  discoveries,  and  the 
method  and  manner*  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  ac- 
curate discerning  in  them,  from  philosophy  or  experience. 
It  is  in  vain  to  seek  for  any  better,  or  any  further  signs  than 
those  that  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  subtil  to  darken  their  own  minds,  and  the  minds  of 
others  ;  their  refrnings,  and  nice  discerning,  are  in  God's 
sight,  but  refined  foolishness  and  a  sagacious  delusion.  Here 
are  applicable  those  words  of  Agur,  Prov.  xxx-  5,  6.  "  Ev- 
ery 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  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  so  many  whereby  persons'  affec- 
tions may  be  moved  without  any  supernatural  influence,  the 
natural  springs  of  the  affections  are  so  various  and  so  secret, 
so  many  things  have  oftentimes  a  joint  influence  on  the  affec- 
tions, the  imagination,  and  that  in  ways  innumerable  and  un- 
searchable, natural  temper,  education,  the  common  influences 
of  the  Spirit  of  God,  a  surprising  concourse  of  affecting  cir- 


RELIGIOUS  AFFECTIONS.  4\B 

tmmstances,  an  extraordinary  coincidence  of  things  in  the 
course  of  men's  thoughts,  together  with  the  subtil  manage- 
ment of  invisible  malicious  spirits,  that  no  philosophy  or  ex- 
perience 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  rea- 
sons why  he  insists  on  some  things,  and  plainly  sets  them  forth 
as  the  things  that  we  should  try  ourselves  by  rather  than  oth- 
ers. 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  na- 
ture ;  and  he  knows  the  nature  and  manner  of  his  own  opera- 
tions ;  and  he  best  knows  the  way  of  our  safety  ;  he  knows 
what  allowances  to  make  for  different  states  of  his  church, 
and  different  tempers  of  particular  persons,  and  varieties  in 
the  manner  of  his  own  operations,  how  far  nature  may  resem- 
ble grace,  and  how  far  nature  may  be  mixed  with  grace,  what 
affections  may  rise  from  imagination,  and  how  far  imagina- 
tion may  be  mixed  with  spiritual  illumination.  And  there- 
fore 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  our- 
selves there,  where  he  has  directed  us.  If  we  do  otherwise,  no 
wonder  if  we  are  bewildered,  confounded,  and  fatally  delud- 
ed. But  if  we  had  got  into  the  way  of  looking  chiefly  at 
those  things,  which  Christ  and  his  apostles  and  prophets  chief- 
ly insisted  on,  and  so  in  judging  of  ourselves  and  others, 
chiefly  regarding  practical  exercises  and  effects  of  grace,  not 
neglecting  other  things  ;  it  would  be  of  manifold  happy 
consequence  ;  it  would  above  all  things  tend  to  the  convic- 
tion of  deluded  hypocrites,  and  to  prevent  the  delusion  of 
those  whose  hearts  were  never  brought  to  a  thorough  com- 
pliance with  the  strait  and  narrow  way  which  leads  to  life  ; 
it  would  tend  to  deliver  us  from  innumerable  perplexities, 
arising  from  the  various  inconsistent  schemes  there  are  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 
wTalk  ;   and  it  would  become  fashionable  for  men  to  shew 


416  RELIGIOUS  AFFECTIONS. 

their  Christianity,  more  by  an  amiable  distinguished  behavior* 
than  by  an  abundant  and  excessive  declaring  their  experien- 
ces ;  and  we  should  get  into  the  way  of  appearing  lively  in  re- 
ligion,  more  by  being  lively  in  the  service  of  God  and  our  gen- 
eration, than  by  the  liveliness  and  forwardness  of  our  tongues, 
and  making  a  business  of  proclaiming  on  the  house  tops,  with 
our  mouths,the  holy  and  eminent  acts  and  exercises  of  our  own 
hearts  ;  and  Christians  that  arc  intimate  friends,  would  talk 
together  of  their  experiences  and  comforts,  in  a  manner  bet- 
ter becoming  Christian  humility  and  modesty,  and  more  to 
each  other's  profit ;  their  tongues  not  running  before,  but 
rather  going  behind  their  hands  and  feet,  after  the  prudent 
example  of  the  blessed  apostle,  2  Cor.  xii.  6,  and  many  oc- 
casions 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  ;  and  religion  would  be  declared  and 
manifested  in  such  a  way  that,  instead  of  hardening  spec- 
tators, 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  excel- 
lency of  religion.  Thus  the  light  of  professors  would  so  shine 
before  men,  that  others,  seeing  their  good  works,  would  glori- 
fy their  Father  which  is  in  heaven. 


OBSERVATIONS 

CONCERNING  FAITH, 


Vol.  TV. 


OBSERVATIONS 


§  1.  I1  AITH  is  a  belief  of  a  testimony  ;  2  Thess.  i.  10. 
"  When  he  shall  come  to  be  glorified  in  his  saints,  and  to  be 
admired  in  all  them  that  believe  (because  our  testimony  among 
you  Avas  believed)  in  that  day."  It  is  an  assent  to  truth,  as 
appears  by  the  1  lth  of  Hebrews  ;  and  it  is  saving  faith  that  is 
there  spoken  of,  as  appears  by  the  last  verses  of  the  foregoing 
chapter  :  "  And  these  all,  having  obtained  a  good  report 
through  faith,  received  not  the  promise  :  God  having  provid- 
ed some  better  thing  for  us,  that  they,  without  us,  should  not 
be  made  perfect."  Mark  i.  15.  "  Saying,  The  time  is  ful- 
filled, and  the  kingdom  of  God  is  at  hand :  Repent  ye,  and 
believe  the  gospel."  John  xx.  31.  "  But  these  are  written, 
that  ye  might  believe  that  Jesus  Is  the  Christ,  the  Son  of 
God,  and  that,  believing,  ye  might  have  life  through  his 
name."  2  Thess.  ii.  13.  "  But  we  are  bound  to  give  thanks 
always  to  God  for  you,  brethren,  beloved  of  the  Lord,  because 
God  hath  from  the  beginning  chosen  you  to  salvation,  through 
sanctification  of  the  Spirit,  and  belief  of  the  truth." 

§  2.  It  is  the  proper  act  of  the  soul  towards  God  as  faith- 
ful. Rom.  iii.  3,  4.  "  For  what  if  some  did  not  believe  ? 
Shall  their  unbelief  make  the  faith  of  God  without  effect  ? 
God  forbid :  Yea,  let  God  be  true,  bin  every  man  a  bar ;  as 
it  is  written,  That  thou  migktest  be  u:;.ified  in  thy  sayings, 
and  mightest  overcome  when  thou  art  judged." 

§  3.  It  is  a  belief  of  truth  from  a  sense  of  glory  and  excel- 
lency, or  at  least  with  such  a  sense.  John  xx.  29.  "  Jesus 
saith  unto  him,  Thomas,  because  thou  hast  seen  me,;,  thou 
hast  believed :  Blessed  are  they  that  have  not  seen,  and  yet 


,42*  CONCERNING   FAITH. 

have  believed."  Matth.  ix.  21.  "  She  said  within  herself,  li 
I  may  but  touch  his  garment,  I  shall  be  whole."  1  Ccr.  xii.  3. 
"  Wherefore  I  give  you  to  understand,  that  no  man,  speaking 
by  the  Spirit  of  God,  callet.h  Jesus  accursed  ;  and  that  no  man 
can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost." 

§  4.  It  is  a  belief  of  the  truth,  from  a  spiritual  taste  and 
relish  of  what  is  excellent  and  divine.  Luke  xii.  57.  «  Yea, 
and  why,  even  of  yourselves,  judge  ye  not  what  is  right  V 
Believers  receive  the  truth  in  the  love  of  it,  and  speak  the 
truth  in  love.  Eph.  iv.  15.  «  But  speaking  the  truth  in  love, 
may  grow  up  into  him  in  all  things,  which  is  the  head,  even 
Christ." 

§  5.  The  object  of  faith  is  the  gospel,  as  well  as  Jesus 
Christ.  Marki.  15.  "And  saying,  The  time  is  fulfilled, 
and  the  kingdom  of  God  is  at  hand  :  Repent  ye,  and  believe 
the  gospel."  John  xvii.  8.  "  For  I  have  given  unto  them  the 
words  which  thou  gavest  me  ;  and  they  received  them,  and 
have  known  surely  that  I  came  out  from  thee,  and  they  have 
believed  that  thou  didst  send  me."  Rom.  x.  16,  17.  "  But 
they  have  not  obeyed  the  gospel.  For  Esaias  saith,  Lord, 
who  hath  believed  our  report  ?....So  then,  faith  cometh  by 
hearing,  and  hearing  by  the  word  of  God." 

§  6.  Faith  includes  a  knowledge  of  God  and  Christ.  2  Pet. 
i.  2,  3.  "  Grace  and  peace  be  multiplied  unto  you  through 
the  knowledge  of  God,  and  of  Jesus  our  Lord  ;  according  as 
his  divine  power  hath  given  unto  us  all  things  that  pertain 
unto  life  and  godliness,  through  the  knowledge  of  him  that 
hath  called  us  to  glory  and  virtue."  John  xvii.  3.  «  And 
this  is  life  eternal,  that  they  might  know  thee  the  only  true 
God,  and  Jesus  Christ  whom  thou   hast  sent." 

§  7.  A  belief  of  promises  is  faith,  or  a  great  part  of  faith. 
Heb.  xi.  "  Now  faith  is  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen,"  See.  2  Chron.  xx.  20. 
"  And  they  rose  early  in  the  morning,  and  went  forth  into  the 
wilderness  of  Tekoa  ;  and  as  they  went  forth,  Jehoshaphat 
stood  and  said,  Hear  me,  O  Judah,  and  ye  inhabitants  of  Jeru- 
salem ;  Believe  in  the  Lord  your  Cod,  so  shall  ye  be  estab- 
lished ;  believe  his  prophets,  so  shall  ye   prosper."     A  dc= 


CONCERNING  FAITH.  M 

pending  on  promises  is  an  act  of  faith.  Gal.  v.  5.  "  For  we 
through  the  Spirit  wait  for  the  hope  of  righteousness  by 
faith." 

§  8.  Faith  is  a  receiving  of  Christ.  John  i.  12.  "  But  as 
many  as  received  him,  to  them  gave  he  power  to  become  the 
sons  of  God,  even  to  them  that  believe  on  his  name." 

§  9.  It  is  leceiving  Christ  into  the  heart.  Rom.  x.  6,  7, 
8,  9,  10.  "  But  the  righteousness  which  is  of  faith,  speaketh 
on  this  wise,  Say  not  in  thy  heart,  Who  shall  ascend  into 
heaven  ?  (That  is,  to  bring  Christ  down  from  above  ;)  or,  who 
shall  descend  into  the  deep  ?  (That  is,  to  bring  up  Christ 
from  the  dead.)  But  what  saith  it*;  The  word  is  nigh  thee, 
even  in  thy  mouth,  and  in  thy  heart,  (that  is,  the  word  of 
faith,  which  we  preach)  That  if  thou  shalt  confess  with  thy 
mouth  the  Lord  Jesus,  and  shalt  believe  in  thine  heart  that 
God  hath  raised  him  from  the  dead,  thou  shalt  be  saved.  For 
with  the  heart  man  believeth  unto  righteousness ;  and  with 
the  mouth  confession  is  made  unto  salvation." 

§  10.  A  true  faith  includes  more  than  a  mere  belief;  it  is 
accepting  the  gospel,  and  includes  all  acceptation.  1  Tim.  i. 
14,  15.  "  And  the  grace  of  our  Lord  was  exceeding  abund- 
ant with  faith  and  love  which  is  in  Christ  Jesus.  This  is  a 
faithful  saying,  and  worthy  of  all  acceptation,  that  Christ  Jesqs 
came  into  the  world  to  save  sinners,  of  whom  I  am  chief." 
2  Cor.  xi.  4.  "  For  if  he  that  corneth  preacheth  another  Je- 
sus, whom  we  have  not  preached  ;  or  if  you  receive  another 
Spirit,  which  ye  have  not  received  ;  or  another  gospel,  which 
ye  have  not  accepted,  ye  might  well  bear  with  him." 

§  11.  It  is  something  more  than  merely  the  assent  of  the 
understanding,  because  it  is  called  an  obeying  the  gospel. 
Rom.  x.  16.  "  But  they  have  not  all  obeyed  the  gospel.  For 
Esaias  saith,  Lord,  who  hath  believed  our  report  ?"  1  Pet. 
iv.  17.  "  For  the  time  is  come  that  judgment  must  begin 
at  the  house  of  God  :  And  if  it  first  begin  at  us,  what  shall  the 
end  be  of  them  that  obey  not  the  gospel  of  God  ? 

It  is  obeying  the  doctrine  from  the  heart ;  Rom.  vi.  17,  18. 
"  But  God  be  thanked,  that  ye  were  the  servants  of  sin  ;  but 
yp  have  obeyed  from  the  heart  that  form  of  doctrine  which 


422  CONCERNING  FAITH. 

v.  as  delivered  you.     Being  then  made  free  from  sin,  ye  be- 
came the  servants  of  righteousness,"  he. 

§  12.  This  expression  of  obeying  the  gospel,  seems  to  de- 
note the  heart's  yielding  to  the  gospel  in  what  it  proposes  to 
us  in  its  calls  :  It  is  something  more  than  merely  what  may  be 
called  a  believing  the  truth  of  the  gospel.  John  xii.  42.  «  Nev- 
ertheless, among  the  chief  ruler?  also,  m?.ny  believed  on  him  ; 
but,  because  of  the  Pharisees,  they  did  not  confess  him,  lest 
they  should  be  put  out  of  the  synagogue."  And  Philip 
asked  the  eunuch,  whether  he  believed  with  all  his  heart  ?.... 
It  is  :\  fully  believing,  or  a  being  fully  persuaded  :  This  pas- 
sage evidences  thelitis  so  much  at  least. 

§  13.  There  are  different  sorts  of  faith  that  are  not  true 
and  saving,  as  is  evident  by  what  the  Apostle  James  says, 
"  Shew  me  thy  faith  without  thy  works,  and  I  will  shew  thee 
my  faith  by  my  works."  Where  it  is  supposed  that  there 
may  be  a  faith  without  works,  which  is  not  the  right  faith  : 
When  he  says,  "  I  will  shew  thee  my  faith  by  my  works," 
nothing  else  can  be  meant,  than  that  I  will  shew  thee  that  my 
faith  is  right. 

§  14.  It  is  a  trusting  in  Christ.  Psal.  ii.  12.  "  Kiss  the 
Son,  lest  he  bo  angry,  and  ye  perish  from  the  way,  when  his 
wrath  is  kindled  but  a  little  :  Blessed  are  all  they  that  put 
Ihcir  trust  in  him/'  Eph.  i.  12,  13.  "  That  we  should  he 
to  the  praise  of  his  glory,  who  first  trusted  in  Christ :  In 
whom  ye  also  trusted,  after  that  yc  heard  the  word  of  truth, 
the  gospel  of  your  salvation  ;  in  whom  also,  after  that  ye  be- 
lieved, ye  were  sealed  with  that  Holy  Spirit  of  promise." 
2  Tim.  i.  12.  "  Tor  the  which  cause  I  also  suffer  these 
things  :  Nevertheless  I  am  not  ashamed  ;  for  I  know  whom 
I  have  believed,  and  am  persuaded  that  he  is  able  to  keep 
that  which  I  base  committed  unto  him  against  that  day." 

places  i-i  the  Old  Testament  speak  of  trusting  in 
God  as  the  condition  of  his  favor  and  salvation  ;  especially 
Psal.  Ixxviii.  21,  22.  "Therefore  the  Lord  heard  this,  and 
.roth:  So  a  fire  was  kindled  against  Jacob,  and  anger 
a>sc  came  up  against  Israel  ;  because  they  believed  not  in 
God,  and  trusted  not  in  his  salvation."  It  implies  submission  ; 


CONCERNING  FAITH.  42S 

Rom.  xv.  12.  "And  again,  Esaias  saith,  There  shall  be  a 
root  of  Jesse  ;  and  he  that  shall  rise  to  reign  over  the  Gentiles, 
in  him  shall  the  Gentiles  trust."  I  Tim.  iv.  10.  "  For  there- 
fore we  both  labor  and  suffer  reproach,  because  ve  trust  in 
the  living  God,  who  is  the  Saviour  of  all  men,  especially  of 
those  that  believe."  2  Tim.  i.  12.  «  For  which  cause  I  also 
suffer  these  things ;  nevertheless  I  am  not  ashamed  ;  for  I 
know  whom  I  have  believed,  and  am  persuaded  that  he  is  able 
to  keep  that  which  I  have  committed  unto  him  against  that 
day."  Matth.  viii.  26.  "  Why  are  ye  fearful,  O  ye  of  little 
faith  ?"  Matth.  xvi.  8.  "  Which  Jesus,  when  he  perceived, 
he  said  unto  them,  O  ye  of  little  faith,  why  reason  ye  among 
yourselves,  because  ye  have  brought  no  bread  ?"  1  John  v. 
13,  14.  "  These  things  have  I  written  unto  you  that  believe 
on  the  name  of  the  Son  of  God  ;  that  ye  may  know  that  ye 
have  eternal  life  ;  and  that  ye  may  believe  on  the  name  of 
the  Son  of  God.  And  this  is  the  confidence  that  we  have  in 
him,  that  if  we  ask  any  thing  according  to  his  will,  he  heareth 
us."  Believing  in  Christ  in  one  verse,  is  called  confidence  in 
the  next. 

§  15.  It  is  a  committing  ourselves  to  Christ ;  2  Tim.  i.  12. 
"  For  the  which  cause  I  also  suffer  these  things  :  Neverthe- 
less I  am  not  ashamed  ;  for  I  know  whom  I  have  believed, 
and  am  persuaded  that  he  is  able  to  keep  that  which  I  have 
committed  unto  him  against  that  day."  This  is  a  Scripture 
sense  of  the  word  believe,  as  is  evident  by  John  ii.  24.  «  Jesus 
did  not  commit  himself  to  them."     In  the  original  it  is  om 

fJHTiVsv  ikvIov  uv\o\<;, 

§16.  It  is  a  gladly  receiving  the  gospel;  Acts  ii.  41. 
"  Then  they  that  gladly  received  his  word,  were  baptized  ; 
and  the  same  day  there  were  added  unto  them  about  three 
thousand  souls."  It  is  approving  the  gospel ;  Luke  vii.  SO,  35. 
"  But  the  Pharisees  and  lawyers  rejected  the  counsel  of  God 
against  themselves,  being  not  baptized  of  him.  But  wisdom 
is  justified  of  all  her  children."  It  is  obeying  the  doctrine  ; 
Rom.  vi.  17.  «  But  God  be  thanked,  that  ye  were  the  ser- 
vants of  sin  ;  but  ye  have  obeyed  from  the  heart,  that  form  of 
doctrine  which  was  delivered   you."     It  is  what  may  be  well 


#H  CONCERNING   FAITH. 

understood  by  those  expressions  of  coming  to  Christ,  of  lock- 
ing to  him,  of  opening  the  door  to  let  him  in.  This  is  very 
evident  by  scripture.  It  is  a  coming  and  taking  the  waters 
of  life,  eating  and  drinking  Christ's  flesh  and  blood,  hearing 
Christ's  voice,  and  following  him.  John  x.  26,  27.  "  But  ye 
believe  not ;  because  ye  are  not  of  my  sheep,  as  I  said  unto 
you.  My  sheep  hear  my  voice,  and  I  know  them,  and  they 
follow  me."  John  viii.  12.  "  Then  spake  Jesus  again  unto 
them,  saying,  I  am  the  light  of  the  world  ;  he  that  followeth 
roc,  shall  not  walk  in  darkness,  but  shall  have  the  light  of 
life."  Isaiah  xlv.  22.  "  Look  unto  me,  and  be  ye  saved,  all 
the  ends  of  the  earth  :  For  I  am  God,  and  there  is  none  else." 

§  17.  Faith  consists  in  two  things,  viz.  in  being  persuaded 
of,  and  in  embracing  the  promises  :  Heb.  xi.  13.  "These 
all  died  in  faith,  not  having  received  the  promises,  but  having 
seen  them  afar  off,  and  were  persuaded  of  them,  and  embrac- 
ed them,  and  confessed  that  they  were  Strangers  and  pilgrims 
on  the  earth."  1  Cor.  xiii.  7.  "  Charity  believeth  all  things, 
hopeth  all  things."  If  that  faith,  hope  and  charity,  spoken  of 
in  tins  verse,  be  the  same  with  those  that  are  compared  to- 
gether in  the  last  verse,  then  faith  arises  from  a  charitable 
disposition  of  heart,  or  from  a  principle  of  divine  love.  John 
v.  42.  "  But  I  know  you,  that  ye  have  not  the  love  of  God  in 
you,"  with  the  context.  Dent.  xiii.  3.  "  Thou  shalt  not 
hearken  unto  the  words  of  that  prophet,  or  that  dreamer  of 
dreams  :  For  the  Lord  your  God  proveth  you,  to  know  wheth- 
er you  love  the  Lord  your  God  with  all  your  heart,  and  with 
all  your  soul."  1  John  v.  1,  "  Whosoever  believeth  that 
Jesus  is  the  Christ,  is  born  of  God  :  And  every  one  that  lov- 
eth  him  that  begat,   lovcth  him  also  that  is  begotten  of  him." 

<j  18.  It  is  a  being  reconciled  unto  God,  revealing  himself 
by  Christ  in  the  gospel,  or  our  minds  being  reconciled.  2  Cor. 
v.  18,  19,  20,  21.  «  And  all  things  are  of  God,  who  hath  re- 
conciled us  to  himself  by  Jesus  Christ,  and  hath  given  to  us 
the  ministry  of  reconciliation  ;  to  wit,  that  God  was  in  Christ, 
reconciling  the  world  unto  himself,  not  imputing  their  tres- 
passes unto  them  ;  and  hath  committed  unto  us  the  word  of 
reconciliation.     Now  then  we  arc  ambassadors  for  Christ  ;  as 


CONCERNING  FAITH.  425 

though  God  did  beseech  you  by  us,  we  pray  you  in  Christ's 
stead  be  ye  reconciled  to  God.  For  he  hath  made  him  to  be 
sin  for  us  who  knew  no  sin  ;  that  we  might  be  made  the  right- 
eousness of  God  in  him."  Col.  i.  21.  «  And  you  that  were 
sometimes  alienated,  and  enemies  in  ycur  mind  by  wicked 
works,  yet  now  hath  he  reconciled."  It  is  the  according  of 
the  whole  soul,  and  not  merely  of  the  understanding.  Matth. 
xi.  6.  "  Blessed  is  he  whosoever  shall  not  be  offended  in  me." 

§  19.  There  is  contained  in  the  nature  of  faith  a  sense  of 
our  own  unworthiness.  Matth.  xv.  27,  28.  "  Truth,  Lord, 
yet  the  dogs  eat  of  the  crumbs  which  fall  from  their  master's 
table.  Then  Jesus  answered  and  said  unto  her,  O  woman, 
great  is  thy  faith."  See  concerning  the  centurion,  Luke  vii. 
6. ...9  ;  this  woman  which  was  a  sinner,  ib.  v.  37,  53,  ?nd  espe- 
cially 50  ;  the  prodigal  son,  Luke  xv.  the  penitent  thief, 
Luke  xxiii.  41.  Consult  also  Hab.  ii.  4.  «  Behold  his  soul 
which  is  lifted  up,  is  not  upright  in  him  ;  but  the  just  shall 
live  by  his  faith.  Prov.  xxviii.  25,;  Psal.  xl.  4,  and  Psal. 
cxxxi. 

§  20.  It  is  a  being  drawn  to  Christ.  None  can  come  un- 
to Christ,  but  whom  the  Father  draws.  The  freeness  of  the 
"covenantor  grace  is  represented  thus,  that  the  condition  of 
finding  is  only  seeking  ;  and  the  condition  of  receiving,  ask- 
ing ;  and  the  condition  of  having  the  door  opened,  is  knock- 
ing. From  whence  I  infer,  that  faith  is  a  hearty  applying  un- 
to God  by  Christ  for  salvation,  or  the  heart's  seeking  it  of 
God  through  him.  See  also  John  iv.  10.  "If  thou  knew- 
est  the  gift  of  God,  and  who  it  is  that  saith  unto  thee,  Give 
me  to  drink,  thou  wouldst  have  asked  of  him,  and  he  would 
have  given  thee  living  water."  And  Luke  xxiii.  42  ;  it  is  call- 
ing on  Christ  ;  it  is  the  opposite  unto  disallowing  and  reject- 
ing Christ  Jesus.  John  xii.  46,  47,  48.  "  I  am  come  a  light 
into  the  world,  that  whosoever  believeth  on  me  shouldnot  abide 
in  darkness.  And  if  any  man  hear  my  words,  ar.d  believe 
not,  I  judge  him  not  ;  for  I  came  not  to  judge  the  world,  but 
to  save  the  world.  He  that  rejecteth  me,  and  receivcth  not 
my  words,  hath  one  that  judgeth  him  ;  the  word  that  I  have 
spoken, the  same  shall  judge  him  in  the  last  day."     1  Pet.  ii. 

Vol.  IV  3  F 


426  CONCERNING  FAITH. 

7.  "  Unto  you  therefore  which  believe,  he  is  precious  ;  but 
unto  them  which  be  disobedient,  the  stone  which  the  builders 
disallowed,  the  same  is  made  the  head  of  the  corner." 

§  21.  Love  either  is  what  faith  arises  from,  or  is  included 
in  faith,  by  John  iii.  18,  1§.  "  He  that  believeth  not,  is  con- 
demned already ;  and  this  is  their  condemnation,  that  men 
loved  darkness  rather  than  light."  2  Thess.  ii.  10,  12.  «  And 
with  all  deceivableness  of  unrighteousness  in  them  that  per- 
ish ;  because  they  received  not  the  love  of  the  truth,  that 
they  might  be  saved.  That  they  all  might  be  damned  who 
believed  not  the  truth,  but  had  pleasure  in  unrighteousness." 

§  22.  The  being  athirst  for  the  v/aters  of  life  is  faith,  Rev. 
xxi.  6.  It  is  a  true  cordial  seeking  of  salvation  by  Christ. 
Believing  in  Christ  is  heartily  joining  ourselves  to  Christ  and 
to  his  party,  as  is  said  of  the  followers  of  Theudas,  Acts  v.  36. 
And  we  are  justified  freely  through  faith,  i.  e.  we  are  saved 
by  Christ  only  on  joining  ourselves  to  him.  It  is  a  being  per- 
suaded to  join  ourselves  to  him,  and  to  be  of  his  party.  John 
viii.  12.  "  Then  spake  Jesus  again  unto  them,  saying,  I  am 
the  light  of  the  world:  He  that  followeth  me,  shall  not  walk 
in  darkness,  but  shall  have  the  light  of  life."  To  believe  in 
Christ,  is  to  hearken  to  him  as  a  prophet ;  to  yield  ourselves 
subjects  to  him  as  a  king  ;  and  to  depend  upon  him  as  a 
priest.  Desiring  Christ,  is  an  act  of  faith  in  Christ,  because 
he  is  called  the  desire  of  all  nations  ;  Hagg.  ii.  7,  that  is,  he 
that  is  to  be  the  desire  of  all  nations,  when  all  nations  shall 
believe  in  him  and  subject  themselves  to  him,  according  to 
the  frequent  promises  and  prophecies  of  God's  word  ;  though 
there  are  other  things  included  in  the  sense,  yet  this  seems 
to  be  principally  intended.  There  belongs  to  faith  a  sense  of 
the  ability  and  sufficiency  of  Christ  to  save,  and  of  his  fitness 
for  the  work  of  salvation  :  Matth.  ix.  2,  and  28,  29,  and  21. 
Rom.  iv.  21.  "  A.nd  being  fully  persuaded,  that  what  he  had 
promised,  he  is  able  to  perform."  Of  his  fidelity,  Matth.  xiv. 
30,  31.  "  But  when  he  saw  the  wind  boisterous,  he  was 
afraid  :  And  beginning  to  sink,  he  cried,  saying,  Lord,  save 
me.  And  immediately  Jesus  stretched  forth  his  hand,  and 
caught  him,  and  said  unto  him,  O  thou  of  little  faith,  where- 


CONCERNING  FAITH.  427 

fore  didst  thou  doubt  ?"  Of  his  readiness  to  save,  Matth.  xv. 
22,  &c  2  Tim.  i.  5,  12.  «  Now  the  end  of  the  command- 
ment is  charity,  out  of  a  pure  heart,  and  of  a  good  conscience, 
and  of  faith  unfeigned  :  And  I  thank  Christ  Jesus  our  Lord, 
who  hath  enabled  me,  for  that  he  counted  me  faithful,  put- 
ting me  into  the  ministry."  Of  his  ability,  Matth.  viii.  2. 
"  And  behold,  there  came  a  leper,  and  worshipped  him,  say- 
ing, Lord  if  thou  wilt,  thou  canst  make  me  clean."  Matth.  viii. 
26.  "  The  centurion  answered  and  said,  Lord,  I  am  not  wor- 
thy that  thou  shouldst  come  under  my  roof:  But  speak  the 
word  only,  and  my  servant  shall  be  healed. 

§  23.  It  is  submitting  to  the  righteousness  of  God.  Rom. 
x.  8.  "  For  they,  being  ignorant  of  God's  righteousness,  and 
going  about  to  establish  their  own  righteousness,  have  not  sub- 
mitted themselves  unto  the  righteousness  of  God."  It  is 
what  may  be  well  represented  by  flying  for  refuge,  by  the 
type  of  flying  to  the  city  of  refuge.  Heb.  vi.  18.  "  That  by 
two  immutable  things,  in  which  it  was  impossible  for  God  to 
lie,  we  might  have  a  strong  consolation,  who  have  fled  for  ref- 
uge, to  lay  hold  upon  the  hope  set  before  us."  It  is  a  sense 
of  the  sufficiency  and  the  reality  of  Christ's  righteousness, 
and  of  his  power  and  grace  to  save.  John  xvi.  8.  «  He  shall 
convince  the  world  of  sin,  of  righteousness  and  of  judgment." 
It  is  a  receiving  the  truth  with  a  love  to  it.  It  is  receiving 
the  love  of  the  truth.  2  Thess.  ii.  10,  12.  "  And  with  all  de- 
ceivableness  of  unrighteousness  in  them  that  perish  ;  because 
they  received  not  the  love  of  the  truth,  that  they  might  be  sav- 
ed. That  they  all  might  be  damned  who  believed  not  the 
truth,  but  had  pleasure  in  unrighteousness."  The  heart  must 
close  with  the  new  covenant  by  dependence  upon  it,  and  by 
love  and  desire.  2  Sam.  xxiii.  5.  "  Although  my  house  be 
not  so  with  God,  yet  he  hath  made  with  me  an  everlasting 
covenant,  ordered  in  all  things,  and  sure.  This  is  all  my 
Salvation  and  all  my  desire,  although  he  make  it  not  to  grow." 
§  24.  Upon  the  whole,  the  best  and  clearest,  and  most 
perfect  definition  of  justifying  faith,  and  most  according  to  the 
scripture,  that  I  can  think  of,  is  this,  faith  is  the  soul's  entirely 
embracing  the  revelation  of  Jesus  Christ  as  our  Saviour.   The 


43.8  CONCERNING  FAITH. 

word  embrace  is  a  metaphorical  expression  ;  but  I  think  it 
much  clearer  than  any  proper  expression  whatsoever :  It  is 
called  believing  ;  because  believing  is  the  first  act  of  the  soul 
in  embracing  a  narration  or  revelation  ;  and  embracing,  when 
conversant  about  a  revelation  or  thing  declared,  is  more  prop- 
erly called  believing,  than  loving  or  choosing.  If  it  were  con- 
versant about  a  person  only,  it  would  be  more  properly  called 
loving.  If  it  were  only  conversant  about  a  gift,  an  inheritance 
or  reward,  it  would  more  properly  be  called  receiving  or  ac- 
cepting, Sec. 

The  definition  might  have  been  expressed  in  these  words, 
faith  is  the  soul's  entirely  adhering  and  acquiescing  in  the 
revelation  of  Jesus  Christ  as  our  Saviour.. ..Or  thus,  faith  is 
the  soul's  embracing  that  truth  of  God,  that  reveals  Jesus 
Christ  as  our  Saviour.. ..Or  thus,  faith  is  the  soul's  entirely 
acquiescing  in,  and  depending  upon  the  truth  of  God,  reveal- 
ing Christ  as  our  Saviour. 

It  is  the  whole  soul  according  and  assenting  to  the  truth, 
and  embracing  of  it.  There  is  an  entire  yielding  of  the  mind 
and  heart  to  the  revelation,  and  a  closing  with  it,  and  adher- 
ing to  it,  with  the  belief,  and  with  the  inclination  and  affection. 
It  is  admitting  and  receiving  it  with  entire  credit  and  respect. 
The  soul  receives  it  as  true,  as  worthy  and  excellent.  It  may 
be  more  perfectly  described  than  defined  by  a  short  definition, 
by  reason  of  the  penury  of  words  ;  a  great  many  words  ex- 
press it  better  than  one  or  two.  I  here  use  the  same  meta- 
phorical expressions  ;  but  it  is  because  they  are  much  clearer, 
than  any  proper  expressions  that  I  know  of. 

It  is  the  soui'ri  entirely  acquiescing  in  this  revelation,  from 
3  sense  of  the  sufficiency,  dignity,  glory  and  excellency  of  the 
author  Of  the  revelation. 

Faith  is  the  whole  soul's  active  agreeing,  according  and 
symphonizing  with  this  truth  ;  all  opposition  in  judgment 
and  inclination,  so  far  as  he  believes,  being  taken  away.  It  is 
called  believing,  because  fully  believing  this  revelation,  is  the 
first  and  principal  exercise  and  manifestation  of  this  accord- 
ance and  agreement  of  soul.  » 


CONCERNING  FAITH.  429 

§  25.  The  adhering  to  the  truth,  and  acquiescing  in  it  with 
the  judgment,  is  from  a  sense  of  the  glory  of  the  revealer,  and 
the  sufficiency  and  excellency  of  the  performer  of  the  facts. 
The  adhering  to  it,  and  acquiescing  in  it  with  the  inclination 
and  affection,  is  from  the  goodness  and  excellency  of  the  thing- 
revealed,  and  of  the  performer.  If  a  person  be  pursued  by  an 
enemy,  and  commit  himself  to  a  king  or  a  captain,  to  defend 
him,  it  implies  his  quitting  other  endeavors,  and  applying  to 
him  fcr  defence,  and  putting  himself  under  him,  and  hoping 
that  he  will  defend  him.  If  we  consider  it  as  a  mere  act  of 
the  mind,  a  transaction  between  spiritual  beings,  considered, 
as  abstracted  from  any  external  action,  then  it  is  the  mind's 
quitting  all  other  endeavors,  and  seeking  and  applying  itself  to 
the  Saviour  for  salvation,  fully  choosing  salvation  by  him,  and 
delivering  itself  to  him,  or  a  being  willing  to  be  his,  with  a 
hope  that  he  will  save  him.  Therefore,  for  a  person  to  com- 
mit himself  to  Christ  as  a  Saviour,  is  quitting  all  other  en- 
deavors and  hopes,  and  heartily  applying  himself  to  Christ 
for  salvation,  fully  choosing  salvation  by  him,  and  acquiescing 
in  his  way  of  salvation,  and  a  hearty  consent  of  the  soul  to  be 
his  entirely,  hoping  in  his  sufficiency  and  willingness  to 
save. 

§26.  The-first  act  cannot  be  hoping  in  a  promise,  that  is,  as  be- 
longing to  the  essence  of  the  act.  For  there  must  be  the  essence 
of  the  act  performed,  before  any  promise  belongs  to  the  subject. 
But  the  essence  of  the  act,  as  it  is  exercised  in  justifying  faith, 
is  a  quitting  other  hopes,  and  applying  to  him  for  salvation, 
choosing,  and  with  the  inclination  closing  Avith  salvation  by 
him  in  his  way,  with  a  sense  of  his  absolute,  glorious  suffi- 
ciency and  mercy.  Hope  in  the  promises  may  immediately 
follow  in  a  moment  ;  but  it  is  impossible  that  there  be  a 
foundation  for  it,  before  the  essence  of  faith  be  performed  ; 
though  it  is  the  same  disposition  that  leads  the  soul  to  lay  hold 
on  the  promise  afterwards.  It  is  impossible  that  a  man 
should  be  encouraged  by  a  conditional  promise,  to  trust  in 
Christ,  if  you  mean  by  trusting  in  Christ,  a  depending  upon  his 
promises  to  the  person  trusting  ;  for  that  is  to  suppose  a  de- 
pendence upon  the  promise  antecedent  to  the  first  depend- 


430  CONCERNING  FAITH. 

ence  upon  it  ;  and  that  the  first  time  a  man  depends  upon 
the  promise,  he  is  encouraged  to  do  it  by  a  dependence  upon 
the  promise.  The  conditional  promise  is  this,  thai  if  you  will 
trust  in  Christ,  you  shall  be  saved  :  And  you  suppose  the  es- 
sence of  this  trust  is  depending  upon  this  promise  ;  and  yet 
that  the  soul  is  encouraged  to  trust  in  Christ  by  a  dependence 
thereupon  ;  which  is  to  say,  that  the  first  time  the  soul  de- 
pends upon  Christ's  promises,  it  is  encouraged  to  do  it  by  a 
dependence  on  his  promises. 

§  27.  Faith  is  the  soul;s  entirely  adhering  to,  and  acqui- 
escing in  the  revelation  of  Jesus  Christ  as  our  Saviour,  from 
a  sense  of  the  excellent  dignity  and  sufficiency  of  the  revealer 
of  the  doctrine,  and  of  the  Saviour.  God  is  the  revealer,  and 
Christ  is  also  the  revealer.  Christ's  excellency  and  suffi- 
ciency include  the  excellency  of  his  person,  and  the  excel- 
lency of  the  salvation  he  has  revealed,  and  his  adequateness 
to  the  performance,  Sec. ...and  the  excellency  of  his  manner  of 
salvation,  Sec.  From  the  excellency  and  sufficiency  of  the  re- 
vealer and  performer,  we  believe  what  is  said  is  true,  fully  be- 
lieve it  ;  and  from  the  glorious  excellency  of  the  Saviour  and 
his  salvation,  all  our  inclination  closes  with  the  revelation. 
To  depend  upon  the  word  of  another  person,  imports  two 
things  :  First,  to  be  sensible  how  greatly  it  concerns  us,  and 
how  much  our  interest  and  happiness  really  depend  upon  the 
truth  of  it  ;  and,  secondly,  to  depend  upon  the  word  of  an- 
other, is  so  to  believe  it,  as  to  dare  to  act  upon  it,  as  if  it 
were  really  true.  I  do  not  say,  that  I  think  these  words  are 
the  only  true  definition  of  faith.  I  have  used  words  that 
most  naturally  expressed  it,  ef  any  I  could  think  of.  There 
might  have  been  other  words  used,  that  are  much  of  the 
same  sense. 

§  28.  Though  hope  does  not  enter  into  the  essential  na- 
ture of  faith,  yet  it  is  so  essential  to  it,  that  it  is  the  natural 
and  necessary,  and  next  immediate  fruit  of  true  faith.  In  the 
first  act  of  Faith,  the  soul  is  enlightened  with  a  sense  of  the 
merciful  nature  of  God  and  of  Christ,  and  believes  the  declar- 
ations that  are  made  in  God's  word  of  it  ;  and  it  humbly 
and  heartily  applies  and  seeks  to  Christ  ;    and  it  sees  such  a 


CONCERNING  FAITH.  431 

cbngruity  between  the  declared  mercy  of  God,  and  the  dispo- 
sition he  then  feels  towards  him,  that  he  cannot  but  hope, 
that  that  declared  mercy  will  be  exercised  towards  him.  Yea, 
he  sees  that  it  would  be  incongruous,  for  God  to  give  him  such 
inclination  and  motions  of  heart  towards  Christ  as  a  Saviour,  if 
he  were  not  to  be  saved  by  him. 

§  29.  Any  thing  that  may  be  called  a  receiving  the  reve- 
lation of  the  gospel  is  not  faith,  but  such  a  sort  of  receiving 
it,  as  is  suitable  to  the  nature  of  the  gospel,  and  the  respect  it 
has  to  us.  The  act  of  reception  suitable  to  truth,  is  believ- 
ing it.  The  suitable  reception  of  that  which  is  excellent,  is 
choosing  it  and  loving  it.  The  proper  act  of  reception  of  a  reve- 
lation of  deliverance  from  evil,  and  the  conferring  of  happiness, 
is,  acquiescing  in  it  and  depending  upon  it.  The  proper  recep- 
tion of  a  Saviour,  is,  committing  ourselves  to  him  and  trusting  in 
him.  The  proper  act  of  reception  of  the  favor  of  God,  is,  believ- 
ing and  esteeming  it,  and  rejoicing  in  it.  He  that  suitably  re- 
ceives forgiveness  of  his  fault,  does  with  a  humble  sense  of 
his  fault  rejoice  in  the  pardon. 

Thus,  for  instance,  he  that  reads  a  truth  that  no  way  con- 
cerns his  interest,  if  he  believes  it,  it  is  proper  to  say  he  re- 
ceives it.  But  if  there  be  a  declaration  of  some  glorious  and 
excellent  truth,  that  does  nearly  concern  him,  he  that  only 
believes  it,  cannot  be  said  to  receive  it.  And  if  a  captain  of- 
fers to  deliver  a  distressed  people,  they  that  only  believe 
what  he  says,  without  committing  themselves  to  him,  and 
putting  themselves  under  him,  cannot  be  said  to  receive  him. 
So,  if  a  prinee  offers  one  his  favor,  he  that  does  not  esteem 
his  favor,  cannot  be  said  heartily  to  accept  thereof.  Again, 
if  one  offended  offers  pardon  to  another,  he  cannot  be  said  to 
receive  it,  if  he  be  not  sensible  of  his  fault,  and  does  not 
care  for  the  displeasure  of  the  offended. 

The  whole  act  of  reception  suitable  to  the  nature  of  the 
gospel,  and  its  relation  to  us,  and  our  circumstances  with  res- 
pect to  it,  is  best  expressed,  (if  it  be  expressed  in  one  word 
by  the  word  s-»r«s  or  Jitfes. 

He  that  offers  any  of  these  things  mentioned,  and  offers 
them  only  for  these  proper  acts  of  reception,  may  be  said  to 
offer  them  freely,  nay,  perfectly  so. 


43:  CONCERNING   FAITH. 

§  30.  For  a  man  to  trust  in  his  own  righteousness,  is  to 
hope  that  God's  anger  will  be  appeased  or  abated,  or  that  he 
■will  be  inclined  to  accept  him  into  favor,  upon  the  sight  of 
some  excellency  that  belongs  to  him  ;  or  to  have  such  a 
view  of  things,  that  it  should  appear  no  other  than  a  suitable 
and  right  thing  for  God's  anger  to  be  abated,  and  for  him  to 
be  inclined  to  take  him  into  favor,  upon  the  sight  of,  or  out  of 
respect  to  some  excellency  belonging  to  him. 

§  31.  The  word  irw,  faith,  seems  to  be  the  most  proper 
•word  to  express  the  corditl  reception  of  Christ  and  of  the 
truth,  for  these  reasons.  First,  this  revelation  is  of  things 
spiritual,  unseen,  strange,  and  wonderful,  exceedingly  remote 
from  all  the  objects  of  sense,  and  those  things  which  we  com* 
monly  converse  with  in  this  world,  and  also  exceedingly  alien 
from  our  fallen  nature  ;  so  that  it  is  the  first  and  principal 
manifestation  of  the  symphony  between  the  soul  and  these 
divine  things,  that  it  believes  them,  and  acquiesces  in  them 
as  true.  And,  secondly,  the  Lord  Jesus  Chris',  in  the  gospel, 
appears  principally  under  the  character  of  a  Saviour,  and  not 
so  much  of  a  person  absolutely  excellent ;  and  therefore,  the 
proper  act  of  reception  of  him,  consists  principally  in  the  ex- 
ercise of  a  sense  of  our  need  of  him,  and  of  his  sufficiency, 
his  ability,  his  mercy  and  love,  his  faithfulness,  the  sufficien- 
cy of  his  method  of  salvation,  the  sufficiency  and  complete- 
ness of  the  salvation  itself,  of  the  deliverance  and  of  the  hap- 
piness, and  an  answerable  application  of  the  soul  to  him  for 
salvation  ;  which  can  be  expressed  so  well  by  no  other  word 
but  faith,  or  affiance,  or  confidence,  or  trust,  and  others  of  the 
same  signification  ;  of  which,  ww  or  faith,  is  much  the  best, 
the  most  significant ;  because  the  rest,  in  their  common  sig- 
nifications imply  something,  that  is  not  of  the  absolute  essence 
of  faith.  Thirdly,  we  have  these  things  exhibited  to  us,  to  be 
received  by  us,  only  by  a  divine  testimony.  We  have  noth- 
ing else  to  hold  them  forth  to  us. 

§  32.  Justifying  faith  is  the  soul's  sense  and  conviction 
of  the  reality  and  sufficiency  of  Jesus  Christ  as  a  Saviour,  im- 
plying a  cordial  inclination  of  soul  to  him  as  a  Saviour.  It  is 
the  soul's  conviction  and  acknowledgment  of  God's  power  in 


CONCERNING  FAITH.  4S3 

i\\e  difficult  things,  of  his  mercy  in  the  wonderful  things,  of 
his  truth  in  the  mysterious  and  unseen  things,  of  the  excel- 
lency of  other  holy  things,  of  the  salvation  of  Christ  Jesus. 
Faith  prepares  the  way  for  the  removal  of  guilt  of  conscience. 
Guilt  of  conscience  is  the  sense  of  the  connexion  between  the 
sin  of  the  subject  and  punishment ;  1st,  by  God's  law  ;  and 
2d,  by  God's  nature  and  the  propriety  of  the  thing.  The 
mind  is  under  the  weight  of  guilt,  as  long  as  it  has  a  sense  of 
its  being  bound  to  punishment,  according  to  the  reason  and 
nature  of  things,  and  the  requirements  of  the  divine  gov- 
ernment. 

Faith  prepares  the  way  for  the  removal  of  this.  There- 
fore there  must  be  in  faith,  1.  A  belief  that  the  law  is  answer- 
ed and  satisfied  by  Jesus  Christ  ;  and  2.  Such  a  sense  of  the 
way  of  salvation  by  Christ,  that  it  shall  appear  proper,  and 
be  dutiful,  and  according  to  the  reason  of  things,  that  sin 
should  not  be  punished  in  us,  but  that  we  nevertheless  should 
be  accepted  through  Christ.  When  the  mind  sees  a  way 
that  this  can  be  done,  and  there  is  nothing  in  the  law,  nor  in 
the  divine  nature,  nor  nature  of  things  to  hinder  it;  that  of 
itself  lightens  the  burden,  and  creates  hope.  It  causes  the 
mind  to  see  that  it  is  not  for  ever  bound  by  the  reason  of 
things  to  suffer  ;  though  the  mind  does  not  know  that  it  has 
performed  the  condition  of  pardon.  This  is  to  have  a  sense 
of  the  sufficiency  of  this  way  of  salvation.  When  a  man 
commits  sin  and  is  sensible  of  it,  his  soul  has  a  natural  sense 
of  the  propriety  of  punishment  in  such  a  case,  a  sense  that 
punishment,  according  to  the  reason  of  things,  belongs  to 
him  ;  for  the  same  reasons  as  all  nations  have  a  sense  of  the 
propriety  of  punishing  men  for  crimes. 

The  blood  of  bulls,  and  goats,  and  calves,  could  never' 
make  them  that  offered  them  perfect  as  to  the  conscience, 
because  the  mind  never  could  have  a  sense  of  the  propriety 
and  beauty,  antf  fitness  in  reason,  of  being  delivered  from 
punishment  upon  their  account.  This  kind  of  sense  of  the 
sufficiency  of  Christ's  mediation,  depends  upon  a  sense  of  the 
gloriousness  and  excellency  of  gospel  things  in  general ;  as, 
the  greatness  of  God's  mercy ;  the  greatness  of  Christ's  excel- 
Vol.  IV.  3  G 


4*4  CONCERNING   FAITH, 

lency  and  dignity,  and  dearness  to  the  Father  ;  the  greatness  of 
Christ's  love  to  sinners,  Sec.  That  easiness  of  mind  which  per* 
sons  often  have,  before  they  have  comfort  from  a  sense  of  their 
being  converted,  arises  from  a  sense  they  have  of  God's  sover- 
eignty. They  see  nothing  either  in  the  nature  of  God,  or  of 
things,  that  will  necessarily  bind  them  to  punishment ;  but  that 
God  may  damn  them,  if  he  pleases  ;  and  may  save  them,  if  he 
pleases.  When  persons  are  brought  to  that,  then  they  are 
fit  to  be  comforted  ;  then  their  comfort  is  like  to  have  a  true 
and  immoveable  foundation,  when  their  dependence  is  no  way 
upon  themselves,  but  wholly  upon  God.  In  order  to  such  a 
sense  of  the  sufficiency  of  this  way  of  salvation,  it  must  be 
seen,  that  God  has  no  disposition,  and  no  need  to  punish  us. 
The  sinner,  when  he  considers  how  he  has  affronted  and 
provoked  God,  looks  upon  it,  that  the  case  is  such,  and  the  af- 
front is  such,  that  there  is  need,  in  order  that  the  majesty,  and 
honor  and  authority  of  God  may  be  vindicated,  that  he 
should  be  punished  ,  and  that  God's  nature  is  such,  that  he 
must  be  disposed  to  punish  him. 

Coroll.  Hence  we  learn,  that  our  experience  of  the 
sufficiency  of  the  doctrine  of  the  gospel,  to  give  peace  of  con- 
science, is  a  rational  inward  witness  to  the  truth  of  the  gos- 
pel. When  the  mind  sees  such  a  fitness  in  this  way  of  sal- 
vation, that  it  takes  off  the  burthen,  that  arises  from  the  sense 
of  i'»s  being  necessarily  bound  to  punishment,  through  proper 
desert,  and  from  the  demands  of  reason  and  nature  :  it  is  a 
strong  argument,  that  it  is  not  a  thing  of  mere  human  imagi- 
nation. When  we  experience  its  fitness  to  answer  its  end, 
this  is  the  third  of  the  three  that  bear  witness  on  earth.  The 
Spirit  bears  witness,  by  discovering  the  divine  glory,  and  those 
stamps  of  divinity  that  are  in  the  gospel.  The  water  bears 
witness  ;  that  is,  the  experience  of  the  power  o£  the  gospel 
to  purify  and  sanctify  the  heart,  witnesses  the  truth  of  it ;  and 
the  blood  bears  witness  by  delivering  the  conscience  from 
guilt.  Any  other  sort  of  faith  than  this  sense  of  the  sufficien- 
cy of  Christ's  salvation,  does  not  give  such  immediate  glory 
and  honor  to  Christ,  and  docs  not  so  necessarily  and  immedi- 
ately infer  the  necessity  of  Christ's  being  known.  Nothing  be- 
sides makes  all  Christianity  so  to  hang  upon  an  actual  respect 


CONCERNING  FAITH.  455 

to  Christ,  and  centre  in  him.  Surely,  the  more  the  sinner 
has  an  inward,  an  immediate  and  sole  and  explicit  depend- 
ence upon  Christ,  the  more  Christ  has  the  glory  of  his  salva- 
tion from  him. 

In  order  to  this  sort  of  sense  of  the  congruity  of  our  sins 
being-  forgiven,  and  of  punishment's  being  removed,  by  the 
satisfaction  of  Christ,  there  must  of  necessity  be  a  sense  of 
our  guiltiness.  For  it  is  impossible  any  congruiiy  should  be 
seen,  without  comparison  of  the  satisfaction  with  the  guilt. 
And  they  cannot  be  compared,  except  there  be  a  sense  of 
them  both.  There  must  not  only  be  such  a  sense  of  God's 
being  very  angry,  and  his  anger  being  very  dreadful,  without 
any  sense  of  the  reasonableness  of  that  anger  ;  but  there  must 
be  a  proper  sense  of  the  desert  of  wrath,  such  as  there  is  in 
repentance.  Indeed  it  is  possible  there  may  be  such  a  sense 
of  the  glory  of  the  Saviour  and  his  salvation,  that  if  we  had 
more  of  a  sense  of  guilt  than  we  have,  we  should  see  a  con- 
gruity. 

§  33.  Sinners,  under  conviction  of  their  guilt,  are  gener- 
ally afraid  that  God  is  so  angry  with  them,  that  he  never  will 
give  them  faith  in  Christ.  They  think  the  majesty  and  jeal- 
ousy of  God  will  not  allow  of  it.  Therefore,  there  goes  with 
a  sense  of  the  sufficiency  of  Christ,  a  sens*e  of  God's  sover- 
eignty with  respect  to  mercy  and  judgment,  that  he  will  and 
may  have  mercy  in  Christ,  on  whom  he  will  have  mercy, 
and  leave  to  hardness  whom  he  will.  This  eases  of  that 
burden. 

§  34.  For  a  man  to  trust  in  his  own  righteousness,  is  to 
conceive  hopes  of  some  favor  of  God,  or  some  freedom  from 
his  displeasure,  from  a  false  notion  of  his  own  goodness  or 
excellency,  and  the  proportion  it  bears  to  that  favor  ;  and  of 
his  own  badness,  and  the  relation  it  bears  to  his  displeasure. 
It  is  to  conceive  hopes  of  some  favor  of  God,  from  a  false  no- 
tion of  the  relation  which  our  own  goodness  or  excellency 
bears  to  that  favor  ;  whether  this  mistaken  relation  be  sup- 
posed to  imply  an  obligation  in  natural  justice,  or  propriety 
and  decency,  or  an  obligation  in  point  of  wisdom  and  honor  j 
gr  if  he  thinks  that,  without  it,  God  will  not  do  excellently  or 


436  CONCERNING  FAITH. 

according  to  some  one  at  least  of  his  declared  attributes,  op 
whether  it  be  any  obligation  by  virtue  of  his  promise  ;  wheth- 
er  this  favorable  respect  be  the  pardon  of  sin,  or  the  bestow- 
ment  of  heaven,  or  the  abating  of  punishment,  or  answering  of 
prayers,  or  mitigation  of  punishment,  or  converting  grace,  or 
God's  delighting  in  us,  prizing  of  us,  or  the  bestowing  of  any 
temporal  or  spiritual  blessing.  This  excellency  we  speak  of, 
is  either  real  or  supposed  ;  either  negative,  in  not  being  so 
bad  as  others,  and  the  like,  or  positive.  Whether  it  be  natur- 
al or  moral  excellency,  is  immaterial :  Also,  whether  the 
sinner  himself  looks  upon  it  as  an  excellency,  or  •  supposes 
God  looks  upon  it  as  such.  For  men  to  trust  in  their  own 
righteousness,  is  to  entertain  hope  of  escaping  any  displeas- 
ure, or  obtaining  any  positive  favor  from  God,  from  too  high 
a  notion  of  our  own  moral  excellency,  or  too  light  a  notion 
of  our  badness,  as  compared  with  or  related  to  that  favor  or 
displeasure. 

§  35.  This  is  to  be  observed  concerning  the  scriptures 
that  I  have  cited  respecting  faith,  that  they  sometimes  affix 
salvation  to  the  natural  and  immediate  effects  of  faith,  as  well 
as  to  faith  itself.  Such  as,  asking,  knocking,  Sec.  Rom.  x.  12, 
13,  14.  In  the  14th  verse,  faith  is  distinguished  from  calling 
upon  him. 

§  36.  All  trusting  to  our  own  righteousness  indeed,  is 
expecting  justification  for  our  own  excellency.  But  they  that 
expect  that  God  will  convert  them  for  their  excellency,  or 
do  any  thing  else  towards  their  salvation  upon  that  account, 
do  trust  in  their  own  righteousness.  Because,  the  supposing 
that  God  will  be  the  more  inclined  to  convert  a  man,  or  enable 
him  to  come  to  Christ  for  his  excellency,  is  to  suppose,  that 
he  is  justified  already,  at  least  in  part.  It  supposes,  that 
God's  anger  for  sin  is  at  least  partly  appeased,  and  that  God 
is  more  favorahly  inclined  to  him  for  his  excellency's  sake, 
in  that  be  is  disposed  to  give  him  converting  grace,  or  do 
something  else  towards  his  conversion  upon  that  account. 

§  37.  The  difficulty  in  giving  a  definition  of  faith  is,  that 
we  have  no  word  that  clearly  and  adequately  expresses  the 
whole  act  of  acceptance,  or  closing  of  the  soul  or  heart  with, 


CONCERNING  FAITH.  48* 

Christ-  Inclination  expresses  it  but  partially  ;  conviction 
expresses  it  also  but  in  part  ;  the  sense  of  the  soul  does  not 
do  it  fully.  And  if  we  use  metaphorical  expressions,  such  as 
embrace,  and  love,  Sec  they  are  obscure,  and  will  not  carry 
the  same  idea  with  them  to  the  minds  of  all.  All  words  that 
are  used  to  express  such  acts  of  the  mind,  are  of  a  very  inde- 
terminate signification.  It  is  a  difficult  thing  to  find  words 
to  exhibit  our  own  ideas.  Another  difficulty  is  to  find  a  word, 
that  shall  clearly  express  the  whole  goodness  or  righteous- 
ness of  the  Saviour  and  of  the  gospel.  To  be  true,  is  one 
part  of  the  goodness  of  the  gospel.  For  the  Saviour  to  be  suf- 
ficient, is  one  part  of  his  goodness.  To  be  suitable,  is  anoth- 
er part.  To  be  bountiful  and  glorious,  is  another  part.  To 
be  necessary,  is  another  part.  The  idea  of  a  real  good  or 
lovely  object,  that  is  conceived  to  be  real,  possesses  the  heart 
after  another  manner,  than  a  very  lovely  idea  that  is  only  im- 
aginary. So  that  there  is  need  of  both  a  sense  of  goodness 
and  reality,  to  unite  the  heart  to  the  Saviour. 

Faith  is  the  soul's  embracing  and  acquiescing  in  the  reve- 
lation which  the  word  of  God  gives  us  of  Jesus  Christ  as  our 
Saviour,  in  a  sense  and  conviction  of  his  goodness  and  reality 
as  such.  I  do  not  consider  the  sense  of  the  goodness  and 
reality  of  Christ  as  a  Saviour,  as  a  distinct  thing  from  the  em- 
bracing of  him,  but  only  explain  th^  nature  of  the  embracing 
by  it.  But  it  is  implied  in  it ;  it  is  the  first  and  principal 
thing  in  it.  And  all  that  belongs  to  embracing  the  revelation, 
an  approbation  of  it,  a  love  to  it,  adherence  to  it,  acquiescence 
in  it,  is  in  a  manner  implied  in  a  sense  of  Christ's  goodness 
and  reality  and  relation  to  us,  or  our  concern  in  him.  I  say, 
as  our  Saviour ;  for  there  is  implied  in  believing  in  Christ, 
r.ot  only  and  merely  that  exercise  of  mind,  which  arises  from 
a  sense  of  his  excellency  and  reality  as  a  Saviour  ;  but  also 
that  which  arises  from  the  consideration  of  his  relation  to  us, 
and  of  our  concern  in  him,  his  being  a  Saviour  for  such  as 
we  are  ;  for  sinful  men  ;  and  a  Saviour  that  is  offered  with 
his  benefits  to  us.  The  angels  have  a  sense  of  the  reality  and 
goodness  of  Christ  as  a  Saviour,  and  may  be  said  with  joy  to 
embrace  the  discovery  of  it.     They  cannot  be  said  to  believe 


438  CONCERNING  FAITH. 

in  Christ.  The  spirit  that  they  receive,  the  notice  that  they 
have  of  Christ  the  Saviour  is  the  same  ;  but  there  is  a  differ- 
ence in  the  act,  by  reason  of  the  different  relation  that  Christ, 
as  a  Saviour,  stands  in  to  us,  from  what   he  doth  to  them. 

§  38.  Objection  1.  It  may  be  be  objected,  that  this  seems 
to  make  the  revelation  more  the  object  of  the  essential  act  of 
faith  than  Christ.  I  answer,  no  ;  for  the  revelation  is  no  oth- 
erwise the  object  by  this  definition,  than  as  it  brings  and  ex- 
hibits Christ  to  us.  It  is  embracing  the  revelation  in  a  sense 
and  conviction  of  the  goodness  and  reality  of  the  Saviour  it  ex- 
hibits. We  do  not  embrace  Christ  by  faith  any  otherwise,  than 
as  brought  to  us  in  a  revelation  :  When  we  come  to  embrace 
him  as  exhibited  otherwise,  that  will  not  be  faith.  A  man  is 
saved  by  that  faith,  which  is  a  reception  of  Christ  in  all  his 
offices  ;  but  he  is  justified  by  his  receiving  Christ  in  his  priest- 
ly  office. 

§  39.  To  believe,  is  to  have  a  sent.e  and  a  realizing  belief 
of  what  the  gospel  reveals  of  the  mediation  of  Christ,  and  par- 
ticularly as  it  concerns  ourselves.     There  is  in  faith  a  convic- 
tion, that  redemption  by   that  mediation  of  Christ  which  the 
gospel  reveals,   exists,  and  a  sense  how  it  does  so,  and  how  it 
may  with  respect  to  us  in  particular.     There  is  a  trusting  tp 
Christ  that  belongs  to  the  essence  of  true   faith.     That  quiet 
and  ease  of  mind  that  arises  from  a  sense  of  the  sufficiency  of 
Christ,  may   well  be  called  a  trusting  in  that  sufficiency.     It 
gives  a  quietness  to  the  mind,  to  see  that  there  is  a  way  where- 
in it  may  be  saved,  to  see  a  good  and  sufficient  way,  wherein 
its  salvation  is  very  possible,  and  the  attributes  of  God  cannot  be 
opposite  to  it.     This  gives  ease,  though  it  be  not  yet  certain 
that  he  shall  be  saved.     But  to  believe  Christ's  sufficiency,  so 
as  to  be  thus  far   easy,  may  be  called  a  trusting  in   Christ, 
though  it  cannot  be  trusting  in  him  that  he  will  save  us.     To 
be  easy  in  any  degree,  on  a  belief  or  persuasion  of  the  suffi- 
ciency of  any  thing   for  our  good,  is  a  degree  of  trusting. 
There  is  in  faith  not  only  a  belief  of  what  the  gospel  declares, 
that  Christ  has  satisfied  for  our  sins,  and  merited  eternal  life  ; 
but  there  is  also  a  sense  of  it ;  a  sense  that  Christ's  sufferings 
do  satisfy,  and  that  he  did  merit,  or  was  worthy  that  we  should 


CONCERNING  FAITFL  439 

be  accepted  for  his  sake.  There  is  a  difference  between  be- 
ing convinced  that  it  is  so,  and  having  a  sense  that  it  is  so. 
There  is  in  the  essence  of  justifying  faith,  included  a  receiv- 
ing of  Christ  as  a  Saviour  from  sin.  For  we  embrace  him  as 
the  author  of  life,  as  well  as  Saviour  from  misery.  But  the 
sum  of  that  eternal  life  which  Christ  purchased  is  holiness  ; 
it  is  a  holy  happiness.  And  there  is  in  faith  a  liking  of  the 
happiness  that  Christ  has  procured  and  offers.  The  Jews 
despising  the  pleasant  land,  is  mentioned  as  part  of  their  un- 
belief. It  must  be  as  the  gospel  reveals  Christ,  or  in  the  gos- 
pel notion  of  him,  the  soul  must  close  with  Christ.  For  who- 
soever is  offended  in  Christ,  in  the  view  that  the  gospel  gives 
us  of  him,  cannot  be  said  to  believe  in  him  ;  for  he  is  one  that 
is  excluded  from  blessedness,  by  that  saying  of  Christ,  Matth. 
xi.  6.     "  B!cssed  is  he  whosoever  is  not  offended  in  me." 

§  40.  There  is  implied  in  faith,  not  only  a  believing  of 
Christ  to  be  a  real,  sufficient,  and  excellent  Saviour  for  me, 
and  having  a  complacency  in  him  as  such  ;  but  in  a  complete 
act  of  faith,  there  is  an  act  of  the  soul  in  this  view  of  him, 
and  disposition  towards  him,  seeking  to  him,  that  he  would 
be  my  Saviour  ;  as  is  evident,  because  otherwise  prayer 
would  not  be  the  expression  of  faith.  But  prayer  is  only  the 
voice  of  faith  to  God  through  Christ :  And  this  is  further  evi- 
dent, as  faith  is  expressed  by  a  coming  to  Christ,  and  a  look- 
ing to  him  to  be  saved. 

§  41.  There  is  hope  implied  in  the  essence  of  justifying 
faith.  Thus  there  is  hope,  that  I  may  obtain  justification  by 
Christ,  though  there  is  not  contained  in  its  essence  a  hope 
that  I  have  obtained  it.  And  so  there  is  a  trust  in  Christ  con- 
tained in  the  essence  of  faith.  There  is  a  trust  implied  in 
seeking  to  Christ  to  be  my  Saviour,  in  an  apprehension  that 
he  is  a  sufficient  Saviour  ;  though  not  a  trust  in  him,  as  one 
that  has  promised  to  save  me,  as  having  already  performed 
the  condition  of  the  promise.  If  a  city  was  besieged  and  dis- 
tressed by  a  potent  enemy,  and  should  hear  of  some  great 
champion  at  a  distance,  and  should  be  induced  by  what  they 
hear  of  his  valor  and  goodness,  to  seek  and  send  to  him  for 
relief,  believing  what  they  have  heard  of  his  sufficiency,  and 


U6  CONCERNING   FAITH. 

thence  conceiving  hope  that  they  may  be  delivered  ;  the  peo- 
ple, in  sending,  may  be  said  to  trust  in  such  a  champion  ;  as 
of  old  the  children  of  Israel,  when  they  sent  into  Egypt  for 
help,  were  said  to  trust  in  Egypt.  It  has  by  many  been  said, 
that  the  soul's  immediately  applying  Christ  to  itself  as  its. 
Saviour,  was  essential  to  faith  ;  and  so  that  one  should  believe 
him  to  be  his  Saviour.  Doubtless,  an  immediate  application 
is  necessary.  But  that  which  is  essential,  is  not  the  soul's 
immediately  applying  Christ  to  itself  so  properly,  as  its  apply- 
ing itself  to  Christ. 

§  42.  Good  works  are  in  some  sort  implied  in  the  very  na- 
ture of  faith,  as  is  implied  in  1  Tim.  v.  8,  where  the  apostle, 
speaking  of  thern  that  do  not  provide  for  their  parents,  says, 
"  If  any  provide  not  for  his  own,  and  especially  for  those  of 
his  own  house,  he  hath  denied  the  faith." 

§  43.  Faith  is  that  inward  sense  and  act,  of  which  prayer 
is  the  expression  ;  as  is  evident,  i.  Because  in  the  same  man- 
ner as  the  freedom  of  grace,  according  to  the  gospel  covenant, 
is  often  set  forth  by  this,  that  he  that  believes,  receives  ;  so  it 
also  oftentimes  is  by  this,  that  be  that  asks,  or  prays,  or  calls 
upon  God,  receives  ;  Malth.  vii.  7,  8,  9,  10  ;  Luke  xi.  9. 
"Ask  and  it  shall  be  given  yt.u  ;  seek  and  ye  shall  find  ;  knock 
and  it  shall  be  opened  unto  you.  For  every  one  that  asketh, 
receiveth  ;  and  he  that  seekcth,  findeth  ;  and  to  him  that 
knocketh,  it  shall  be  opened.  And  all  things  whatsoever  ye 
shall  auk  in  j trayer,  bcUi-vi,:?;,  ye  shall  receive."  Mark  xi.  23, 
24.  To  tha  same  purpose  with  that  last  mentioned  place  in 
Matthew.  John  xv.  7.  "  If  ye  abide  in  me,  .sri  my  words 
abide  in  you,  ye  shall  ask  what  you  will,  and  it  Shall  be  done 
unto  you."  Psalm  cxlv.  IS.  "The  Lord  is  nigh  unto  all 
that  call  upon  him,  to  all  that  call  upon  him  in  truth."  Joel 
ii.  32.  The  prophet,  speaking  there  of  gospel  times,  says, 
"  And  it  shall  come  to  pass,  that  whosoever  shall  call  on  the 
name  of  the  Lord  shall  be  delivered  ;  for  in  mount  Zion  and 
in  Jerusalem  shall  be  deliverance,  as  the  Lord  hath  said  and 
in  the  remnant  whom  the  Lord  shall  call."  Rom.  x.  12,  i3. 
"  For  there  is  no  difference  between  the  Jew  and  the  Greek  : 
Tor  the  same  Lord  over   all,  is  rich  unto  all  that  call  upon 


CONCERNING  FAITH.  441 

Jam.     For  whosoever  shall  call  on  the  name  of  the  Lord  shall 
be  saved  5"  quoting  the  forementioned  place  in   Joel. 

2.  The  same  expressions  that  are  used  in  scripture  for 
faith,  may  be  well  used  for  prayer  also  ;  such  as  coming  to 
God  or  Christ,  and  looking  to  him.  Eph.  iii.  12.  «  In  whom 
ve  have  boldness  and  access  with  confidence  by  the  faith  of 
him." 

3.  Prayer  is  often  plainly  spoken  of  as  the  expression  of 
faith.  As  it  very  certainly  is  in  Rom.  x.  1 1,  12,  13,  14.  «  For 
the  scripture  saith,  whosoever  believeth  on  him,  shall  not  be 
ashamed.  For  there  is  no  difference  between  the  Jew  and 
the  Greek  :  For  the  same  Lord  over  all,  is  rich  unto  all  that 
tall  upon  him  ;  for  whosoever  shall  call  oh  the  name  of  the 
Lord  shall  be  saved.  How  then  shall  they  call  ort  him  ia 
whom  they  have  not  believed  ?"  Christian  prayer  is  called 
the  prayer  of  faith,  James  v.  15.  And  believing  is  often  men- 
tioned as  the  life  and  soul  of  true  prayer,  as  in  the  foremen- 
tioned place.  Matth.  xxi.  21,  22.  1  Tim.  ii.  8.  "  I  will  that 
men  every  where  lift  up  holy  hands,  without  wrath  and  doubt- 
ing." And  Heb.  x.  19,  22.  «  Draw  near  in  full  assurance 
of  faith."  James  i.  5,  6.  "IfanyofyoU  lack  wisdom,  let 
him  ask  it  of  God,  that  giveth  to  all  men  liberally  and  up- 
braideth  not ;  and  it  shall  be  given  him.  But  let  him  ask  in 
faith,  nothing  wavering." 

Faith  in  God,  is  expressed  in  praying  to  God.  Faith  in 
the  Lord  Jesus  Christ,  is  expressed  in  praying  to  Christ,  and 
praying  in  the  name  of  Christ ;  John  xiv.  13,  14.  And  the 
promises  are  made  to  asking  in  Christ's  name,  in  the  same 
manner  as  they  are  to  believing  in  Christ.  John  xiv.  13,  14. 
«  And  whatsoever  ye  shall  ask  in  my  name,  that  will  I  do, 
that  the  Father  may  be  glorified  in  the  Son.  If  ye  shall  ask 
any  thing  in  my  name,  I  will  do  it."  Chap.  xvi.  23,  24. 
«  Verily  I  say  unto  you,  Whatsoever  ye  shall  ask  the  Father 
in  my  name,  he  will  give  it  you.  Hitherto  you  have  asked 
nothing  in  my  name  :  Ask,  and  receive,  that  your  joy  may 
be  full." 

§  44.  Trusting  in  Christ,  is  implied  in  the  nature  of  faith  ; 
as  is  evident  by  Rom.  ix.  £3.    «  As  it  is  written,  Behold,  I 

Voj,.  IV  3  H 


*42  CONCERNING  FAITH. 

lay  in  Sion  a  stumbling  stone,  and  rock  of  offence  ;  and  who- 
soever  believeth  on  him,  shall  not  be  ashamed."  The  apostle 
there  in  the  context  is  speaking  of  justifying  faith  ;  and  it  is 
evident,  that  trusting  in  Christ  is  implied  in  the  import  of  the 
word  brlieveth.  For  being  ashamed,  as  the  -word  is  used  in 
Scripture,  is  the  passion  that  arises  upon  the  frustration  of 
truth  or  confidence.  There  is  implied  in  justifying  faith,  a 
trusting  to  Christ's  truth  and  faithfulness,  or  a  believing  what 
he  declares  and  promises  ;  as  is  evident,  in  that  it  is  called 
not  only  believing  in  Christ,  and  believing  en  Christ,  but  be- 
lieving Christ ;  John  iii.  36.  «  He  that  believeth  not  the  Son, 
shall  not  see  life."  Trusting  in  Christ  is  often  implied  in 
faith,  according  to  the  representations  of  Scripture  ;  Isa.  xxvii. 
5.  "  Or  let  him  take  hold  of  my  strength  that  he  may  make 
peace  with  me,  and  he  shall  make  peace  with  me." 

§45.  Why  is  this  reception  or  unition  of  the  soul  proper- 
ly expressed  by  faith  ?  Answer-,  Not  so  much,  merely  from 
the  nature  of  the  act,  more  abstractedly  considered,  which  is 
uniticn,  reception,  or  closing ;  but  from  the  nature  of 
the  act,  conjunctly  with  the  state  of  the  agent  and  the 
object  of  the  act,  which  qualifies  and  specifies"?  the  act,  and 
adds  certain  qualifications  to  the  abstract  idea  of  unition, 
closing,  or  reception.  Consider  the  siate  of  the  receiver  ; 
guilty,  miserable,  undone,  impotent,  helpless,  unworthy  ;  and 
the  nature  and  worth  of  the  received,  he  being  a  divine,  invis- 
ible Saviour:  The  end  for  which  he  is  received,  the  benefits 
invisible  :  The  ground  on  which  he  is  received  or  closed  with, 
the  word  of  God,  and  his  invitations  and  promises  :  The  cir- 
cumstances of  those  things  that  are  received,  supernatural, 
incomprehensible,  wonderful,  difficult,  unsearchable  :  The 
proper  act  of  unition  or  reception  in  such  a  case,  is  most  apt- 
ly expressed  by  the  word  faith.  Fearfulness  is  opposite  to 
faith,  Mark  iv.  40.  "  Why  are  ye  so  fearful  ?  How  is  it  that 
ye  have  no  faith  ?"  And  Rev.  xxi.  8.  "  But  the  fearful  and 
the  unbelieving."  Justifying  faith  is  sometimes  called  hope  in 
Scripture. 

§  46.  The  condition  both  of  the  first  and  second  covenant, 
is  a  receiving,  compliance  with,  or  yielding  to,  a  signification 
or  declaration  from  Cod  ;  or  to  a  revelation  made  from  God. 


CONCERNING  FAITH.  44* 

A  receiving  or  yielding  to  a  signification  of  the  will  of  God, 
as  our  sovereign  Lord  and  lawgiver,  is  most  properly  called 
obedience.  The  receiving  and  yielding  to  a  strange  mysteri- 
ous revelation  and  offer  which  God  makes  of  mercy  to  sin- 
ners, being  a  revelation  of  things  spiritual,  supernatural,  in- 
visible, and  mysterious,  through  an  infinite  power,  wisdom 
and  grace  of  God,  is  properly  called  faith.  There  is  indeed 
obedience  in  the  condition  of  both  covenants,  and  there  is  faith 
or  believing  God  in  both.  But  the  different  name  arises  from 
the  remarkably  different  nature  of  the  revelation  or  manifes- 
tations made.  The  one  is  a  law  ;  the  other  a  testimony  and 
offer.  The  one  is  a  signification  of  what  God  expects  that 
we  should  do  towards  him,  and  what  he  expects  to  receive 
from  us ;  the  other  a  revelation  of  what  he  has  done  for  us, 
and  an  offer  of  what  we  may  receive  from  him.  The  one  is 
an  expression  of  God's  great  authority  over  us,  in  order  to  a 
yielding  to  the  authority  ;  the  other  is  a  revelation  of  God's 
mysterious  and  wonderful  mercy,  and  wisdom,  and  power  for 
us,  in  order  to  a  reception  answerable  to  such  a  revelation. 

The  reason  why  this  was  not  so  fully  insisted  upon  under 
the  Old  Testament,  under  the  denomination  of  faith,  was,  that 
the  revelation  itself  of  this  great  salvation,  was  not  thus  ex- 
plicitly and  fully  made. 

It  must  most  naturally  be  called  faith,  1.  Because  the  word 
that  is  the  object  of  it,  is  a  revelation,  which  most  nearly  con- 
cerns our  interest  and  good  ;  and  that  a  revelation  not  of 
a  work  to  be  done  by  us,  but  an  offer  made  to  us  only  to  be 
received  by  us. 

If  it  were  a  manifestation  otherwise  than  by  testimony,  a 
receiving  of  it,  and  yielding  to  it,  would  not  so  naturally  be 
called  faith;  and  if  a  mere  manifestation  of  something  not 
nearly  concerning  us,  it  would  not  naturally  be  called  faith. 
For  idle  stories,  that  do  not  concern  us,  are  not  the  object  of 
trust  or  dependence.  If  it  were  a  manifestation  in  order  to 
something  expected  from  us  ;  some  work  to  be  done  by  us  ; 
a  yielding  to  it  would  not  so  properly  be  called  faith.  For 
yielding,  then,  would  imply  something  more  than  just  receiv? 
ing  the  testimony. 


44*  CONCERNING  FAITH. 

2.  Because  the  person  that  is  the  object  of  it,  is  revealed 
in  the  character  of  a  wonderful  Saviour.  A  receiving  of  a  per* 
son  in  the  character  of  a  Saviour,  is  a  proper  act  of  trust  and 
affiance.  And  a  receiving  a  divine  invisible  Saviour,  that  of- 
fers to  save  us  by  infinite  power,  wisdom,  and  mercy,  and  by 
very  mysterious  supernatural  works,  is  properly  faith. 

3.  The  benefits  that  are  revealed,  which  are  the  objects 
of  faith,  are  things  spiritual,  invisible,  wonderful  and  future  ; 
and  therefore,  embracing  and  depending  on  these,  is  proper* 
\y  faith. 

§  47.  Faith  implies  a  cleaving  to  Christ,  so  as  to  be  dispos- 
ed to  sell  and  suffer  all  for  him.  See  John  xii.  42,  43. 
"  Nevertheless,  among  the  chief  rulers  also,  many  believed  on 
him  ;  but  because  of  the  Pharisees  they  did  not  confess  him, 
lest  they  should  be  put  out  of  the  synagogue  ;  for  they  loved 
the  praise  of  men  more  than  the  praise  of  God."  John  v.  44. 
"  How  can  ye  believe,  which  receive  honor  one  of  another, 
and  i;eek  not  the  honor  that  cometh  from  God  only  ?" 

§  48.  Faith  is  not  all  kind  of  assent  to  the  word  of  God  as 
true  and  divine.  For  so  the  Jews  in  Christ's  time  assented 
to  the  books  of  Moses,  and  therefore  Christ  tells  them,  that 
they  trusted  in  Moses  ;  John  v.  45.  "•  There  is  one  that  ac> 
cuseth  you,  even  Moses,  in  whom  ye  trust."  Yet  the  very- 
thing  that  Moses  accuses  them  for,  was  not  believing  in  him, 
i.  e.  believing  so  as  to  yield  to  his  sayings,  and  comply  with 
him,  or  obey  him,  as  the  phrase  in  the  New  Testament  is 
concerning  Christ.  And  therefore  Christ  says  in  the  next 
verse, "  For  had  ye  believed  Moses,  ye  would  have  believed 
me  ;  for  he  wrote  of  me."  There  may  be  a  strong  btlief  of 
divine  things  in  the  understanding,  and  yet  no  saving  faith  ; 
as  is  manifest  by  1  Cor.  xiii.  2.  "  Though  I  have  all  faith,  so 
that  I  could  remove  mountains,  and  have  no  charity,  I  am 
nothing."  Not  only  trusting  in  Christ,  as  one  that  has  un- 
dertaken to  save  us,  and  as  believing  that  he  is  our  Saviour,  is 
faith  ;  but  applying  to  him,  or  seeking  to  him,  that  he  would 
become  our  Saviour,  with  a  sense  of  his  reality  and  goodness 
as  a  Saviour,  is  faith  ;  as  is  evident  by  Rom.  xv.  12.  "  In  him 
shall  the  Gentiles  trust."     Compared  with  the  place  whence 


CONCERNING*  FAITH.  44* 

,it  is  cited,  Heb.  xi.  10.  «  To  it  shall  the  Gentiles  seek  ;v 
together  with  Psalm  ix.  10.  "  And  they  that  know  thy  name, 
■will  put  their  trust  in  thee  :  For  thou,  Lord,  hast  not  forsaken 
them  that  seek  thee."  Which  agrees  well  with  faith's  being 
called  a  looking  to  Christ,  or  coming  to  him  for  life,  a  flying 
for  refvicje  to  him,  or  flying  to  him  for  safety.  And  this  is 
the  first  act  of  saving  faith.  And  prayer's  being  the  expres- 
sion of  faith,  confirms  this.  This  is  further  confirmed  by 
Isaiah  xxxi.  2.  <»  Wo  to  them  that  go  down  to  Egypt  for  help, 
and  stay  on  horses,  and  trust  in  chariots,  because  they  are 
many  ;  and  in  horsemen,  because  they  are  very  strong  :  But 
they  look  not  unto  the  Holy  One  of  Israel,  neither  seek  the 
Lord."  When  it  is  said,  "  Psalm  lxix.  6.  "  Let  not  them 
that  wait  on  thee,  O  Lord,  be  ashamed  for  my  sake  :  Let  not 
those  that  seek  thee  be  confounded  for  my  sake."  It  is  equiv- 
alent to  that  scripture,  "  He  that  believcth  shall  never  be  con- 
founded." And  v/hen  it  is  said,  verse  32.  «  And  your  heart 
shall  live  that  seek  the  Lord  ;"  it  is  equivalent  to  that  scrip- 
ture, "  The  just  shall  live  by  faith."  So  Psalm  xxii.  26.  and 
Psalm  lxx.  4.  And  so  Amos  v.  4.  «  For  thus  saith  the  Lord 
unto  the  house  of  Israel,  Seek  ye  me,  and  ye  shall  live."  And 
verse  6.  "  Seek  the  Lord,  and  ye  shall  live."  And  verse  8. 
11  Seek  him  that  made  the  seven  stars  and  Orion,  and  turneth 
the  shadow  of  death  into  the  morning."  Cant.  iv.  8.  "  Look 
from  the  top  of  Amana."  Isaiah  xvii.  7,  8.  "At  that  day  shall 
a  man  look  to  his  Maker,  and  his  eyes  shall  have  respect  to 
the  Holy  One  of  Israel,  and  he  shall  not  look  to  the  altars,  the 
work  of  his  hands  ;  neither  shall  respect  that  which  his  fing- 
ers have  made,  either  the  groves  or  the  images."  Isaiah  Ixv. 
22.  "  Look  unto  me,and  be  ye  saved,all  the  ends  of  the  earth." 
Jonah  ii.  4.  "  I  will  look  again  towards  thine  holy  temple." 
Micah  vii.  7.  "  Therefore  I  will  look  unto  the  Lord  ;  I  will 
•wait  for  the  God  of  my  salvation  :  My  God  will  hear  me." 
Psalm  xxxiv.  5.  «  They  looked  unto  him,  and  were  lighten- 
ed ;  their  faces  were  not  ashamed." 

§  49.  Faith  is  a  taking  hold  of  God's  strength  ;  Isaiah 
xxvii.  5.  «  O  let  him  take  hold  of  my  strength,  that  he 
may  make  peace  with  me,  and  he  shall  make  peace  with  me." 


446  CONCERNING   FAITH. 

Faith  is  expressed  by  stretching  out  the  hand  to  Christ  ;  Psah 
Ixviii.  31.  "Ethiopia  shall  soon  stretch  out  her  hands  to 
God."  So  Christ  said  to  the  man  that  had  the  withered 
Land,  "  Stretch  forth  thine  hand."  Promises  of  mercy 
and  help  are  often  in  Scripture  made  to  rolling  our  burden, 
and  rolling  ourselves,  or  rolling  our  way  on  the  Lord.  Prov. 
xvi.  3.  "  Commit  thy  works  unto  the  Lord,  and  thy  thoughts 
shall  be  established."  Psal.  xxii.  3,  and  xxxvii.  5.  «  He 
trusted  on  the  Lord  that  he  would  deliver  him  :  Let  him  de- 
liver him,  seeing  he  delighted  in  him...."  Commit  thy  way 
unto  the  Lord  ;  trust  also  in  him,  and  he  shall  bring  it  to 
pass." 

§  50.  That  there  are  different  sorts  of  faith,  and  that  all 
believing  that  Christ  is  the  Son  of  God,  and  Saviour  of  the 
world,  Sec.  is  not  true  and  saving  faith,  or  that  faith  which 
most  commonly  has  the  name  of  faith  appropriated  to  it  in 
the  New  Testament,  is  exceedingly  evident  by  John  vi.  64. 
"  But  there  are  some  of  you  that  believe  not.  For  Jesus 
knew  from  the  beginning,  who  they  were  that  believed  not, 
and  who  should  betray  him."  Here  all  false  disciples,  that 
had  but  a  temporary  faith,  that  thought  him  to  be  the  Mes- 
siah, but  would  fall  away,  as  Judas  and  others,  are  said  to  be 
those  that  believed  not,  making  an  essential  difference  be- 
tween their  belief,  and  that  grace  that  has  the  term  faith,  or 
believing,  appropriated  to  it.  Faith  is  a  receiving  of  Christ  in- 
to the  heart,  in  such  a  sense  as  to  believe  that  he  is  what  he 
declares  himself  to  be,  and  to  have  such  an  high  esteem  of 
him  as  an  excellent  Lord  and  Saviour,  and  so  to  prize  him, 
and  so  to  depend  upon  him,  as  not  to  be  ashamed  nor  afraid 
to  profess  him,  and  openly  and  constantly  to  appear  on  his 
side.     See  Rom.  x.  8....13. 

§51.  Trusting  in  liches,  as  Christ  uses  the  expression 
concerning  the  rich  young  man,  and  as  the  expression  is  used 
elsewhere,  is  an  extensive  expression,  comprehending  many 
dispositions,  affections,  and  exercises  of  heart  towards  riches  ; 
so  faith  in  Christ,  or  trusting  in  Christ,  is  as  extensive.  The 
soul's  active  closing  or  uniting  with  Christ,  is  faith.  But  the 
act  of  the  soul,  in  its  uniting  or  closing,  must  be  agreeable  to 


CONCERNING  FAITH.  44? 

the  kind  and  nature  of  the  union  that  is  to  be  established  be- 
tween Christ  and  the  saints,  and  that  subsists  between  them} 
and  is  the  foundation  of  the  saints  communion  with  Christ. 
Such  is  the  nature  of  it,  that  it  is  not  merely  like  the  vari- 
ous parts  of  a  building,  that  are  cemented  and  cleave  fast  to- 
gether ;  or  as  marbles  and  precious  stones  may  be  joined,  so 
as  to  become  one  :  But  it  is  such  a  kind  of  union  as  subsists 
between  the  head  and  living  members,  between  stock  and 
branches  ;  between  which,  and  the  head  or  stock,  there  is 
such  a  kind  of  union,  that  there  is  an  entire,  immediate,  per- 
petual dependence  for,  and  derivation  of,  nourishment,  re- 
freshment, beauty,  fruitfulness,  and  all  supplies  ;  yea,  life 
and  being.  And  the  union  is  wholly  for  this  purpose  ;  this 
derivation  is  the  end  of  it  ;  and  it  is  the  most  essential  thing 
in  the  union.  Now,  such  an  union  as  this,  when  turned  into 
act,  (if  I  may  so  say)  or  an  active  union  of  an  intelligent  ra- 
tional being,  that  is  agreeable  to  this  kind  of  union,  and  is  a 
recognition  and  expression,  and  as  it  were  the  active  band 
of  it,  is  something  else  besides  mere  love.  It  is  an  act  most 
properly  expressed  by  the  name  of  faith,  according  to  the 
proper  meaning  of  the  word  so  translated,  as  it  was  used  iu 
the  days  when  the  Scriptures  were  written. 

§  52.  Trusting  in  a  prince  or  ruler,  as  the  phrase  was 
understood  among  the  Jews,  implied  in  it  faithful  adherence 
and  entire  subjection,  submission  and  obedience.  So  much 
the  phrase  plainly  implies;  Judges  ix.  15.  "And  the 
bramble  said  unto  the  trees,  If  in  truth  ye  anoint  me  king 
over  you,  then  come  and  put  your  trust  in  my  shadow  ; 
and,  if  not,  let  fire  come  out  of  the  bramble,  and  devour  the 
cedars  of  Lebanon/'  We  have  an  account  of  the  fulfilment 
of  this  parable  in  the  sequel. ...How  the  men  of  Shechem 
did  not  prove  faithful  subjects  to  Abimelech,  according  to 
their  covenant  or  agreement  with  him,  but  dealt  treacherous- 
ly with  him  .  Verse  23.  And  how  accordingly  Abimelech 
proved  the  occasion  of  their  destruction.  The  like  figure  of 
speech  is  used  to  signify  the  nation's  obedience  to  the  king 
of  Assyria,  Ezek.  xxxi.  6.  "  All  the  fowls  of  heaven  made 
their  nests  in   his  boughs,  and  under  his  branches  did  all  the 


448  CONCERNING  FAITH. 

beasts  of  the  field  bring  forth  their  young,  and  under  his  shad- 
ow dwelt  all  great  nations."  So  also  it  signifies  the  subjection 
of  the  nations  to  Nebuchadnezzer ;  Dan.  iv.  11,  12.  "The 
tree  grew,  and  was  strong  :  The  beasts  of  the  field  had  shad- 
ow under  it,  and  the  fowls  of  the  heaven  dwelt  in  the  boughs 
thereof,  and  all  flesh  fed  of  it."  The  benefit  that  those  who 
are  the  true  subjects  of  Christ  have  by  him,  is  expressed  by 
the  very  same  things  ;  Ezek.  xvii.  23.  "  In  the  mountain  of 
the  height  of  Israel  will  I  plant  it  :  And  it  shall  bring  forth 
boughs,  and  bear  fruit,  and  be  a  goodly  cedar  ;  and  under  it 
shall  dwell  all  fowl  of  every  wing  ;  in  the  shadow  of  the 
branches  thereof  shall  they  dwell."  Our  trusting  in  God 
and  Christ,  is  often  expressed  by  our  trusting  in  his  shadow, 
and  under  the""shadow  of  his  wings,  and  the  like  ;  Psal.  xvii. 
8,  and  xxxvi.  7,  and  lvii.  I,  and  lxiii.  7,  and  xci.  1,  Cant.  ii. 
S,  Isaiah  iv.  6,  and  xxv.  4.  Here  see  Ruth  ii.  12,  compared 
with  chap.  i.  16,  John  ill.  36.  "  He  that  believeth  on  the  Son 
hath  everlasting  life  :  he  that  believeth  not  the  Son  aw«0OT»." 
The  force  of  the  word  may  in  some  measure  be  learned  from 
Acts  v.  36,  37,  and  Acts  v.  40.  "  And  to  him  they  agreed 
or  obeyed ;"  the  word  is  the  same  in  the  Greek.  And  Acts 
xxiii.  21.  «  But  do  not  thou  yield  unto  them  ;"  the  word  is 
the  same  in  the  Greek.  Acts  xxvi.  19.  "I  was  not 
disobedient  (awei9«?)  to  the  heavenly  vision  ;"  Rom.  xxvi. 
19.  "  Disobedient  to  parents,  a7r«G«?."  See  also  Acts 
xvii.  4.  "  Some  of  them  believed  (in  the  Greek  tit<H<$wK.i) 
and  consorted  with  Paul  and  Silas."  Acts  xiv.  2.  "  The  un- 
believing Jews,  «7r«9a»]64."  Eph.  ii.  2.  "  The  spirit  that  now 
worketh  in  the  children  of  disobedience,  a7r«9«a;."  We  may 
judge  something  of  the  force  of  the  word  thhGowch,  by  the  sig- 
nification of  the  word  whence  it  comes  ;  7r«9o^a»  is  the  pas- 
sive of  *r«G&>,  which  signifies,  to  counsel,  to  move  or  entice, 
draw  or  persuade  unto. 

§  53.  That  a  saving  belief  of  truth  arises  from  love,  or 
a  holy  disposition  and  relish  of  heart,  appears  by  Phil.  i.  9, 
10.  "  And  this  I  pray,  that  your  love  may  abound  yet  more 
and  more  in  knowledge,  and  in  all  judgment,  that  ye  may 
approve  things  that  are  excellent."     That  this  approving  of 


CONCERNING  FAITH.  449 

the  things  that  are  excellent,  is  mentioned  as  an  instance  of 
the  exercise  of  that  knowledge  and  judgment  that  is  spoken  of 
As  the  fruit  of  love,  appears  more  plainly  in  the  original,  as  the 
connexion  is  evident,  «j  to  3o>:»j*«£«k,  unto  the  approving. 
The  same  thing  appears  by  2  Thess.  ii.  12.  "  That  they  all 
might  be  damned,  who  believed  not  the  truth,  but  had  pleas- 
ure in  unrighteousness." 

§  54.  It  is  fit  that,  seeing  we  depend  so  entirely  and  uni- 
rersally,  visibly  and  remarkably,  on  God,  in  our  fallen  state, 
for  happiness,  and  seeing  the  special  design  of  God  was  to 
bring  us  into  such  a  great  and  most  evident  dependence  ; 
that  the  act  of  the  soul,  by  which  it  is  interested  in  this  bene- 
fit, bestowed  in  this  way,  should  correspond  ;  viz.  a  looking 
and  seeking  to,  and  depending  on  God  for  it  ;  that  the  uni- 
tion  of  heart,  that  is  the  proper  term,  should  imply  such  an 
application  of  the  soul  to  God,  and  seeking  his  benefits  only 
and  entirely,  and  with  full  sense  of  dependence  on  him,  that 
as  the  condition  before  was  obedience,  or  rendering  to  God, 
so  now  it  should  be  seeking  and  looking  to  him,  drawing  and, 
deriving  from  him,  and  with  the  whole  heart  depending  on 
him,  on  his  power  and  free  grace,  &c.  Faith  is  the  proper 
active  union  of  the  soul  with  Christ  as  our  Saviour,  as  reveal- 
ed to  us  in  the  gospel.  But  the  proper  active  union  of  the 
soul  with  Christ  as  our  Saviour,  as  revealed  to  us  in  the 
gospel,  is  the  soul's  active  agreeing,  and  suiting  or  adapting 
itself  in  its  act,  to  the  exhibition  God  gives  us  of  Christ  and, 
his  redemption  ;  to  the  nature  of  the  exhibition,  being  pure 
revelation,  and  a  revelation  of  things  perfectly  above  oup 
senses  and  reason  ;  and  to  Christ  himself  in  his  person  a» 
revealed,  and  in  the  character  under  which  he  is  revealed  to 
us  ;  and  to  our  state  with  regard  to  him  in  that  charac- 
ter ;  and  to  our  need  of  him,  and  concern  with  him,  and  his 
relation  to  us,  and  to  the  benefits  to  us,  with  which  he  is  ex- 
hibited and  offered  to  us  in  that  revelation  ;  and  to  the  great 
design  of  God  in  that  method  and  divine  contrivance  of  sal- 
vation revealed.  But  the  most  proper  name  for  such  an  ac- 
tive union  or  unition  of  the  soul  to  Christ,  as  this,  of  any  tba£ 
language  affords,  is  faith. 

Vol..  IV.  3  J 


44*  CONCERNING  FAITH. 

§55.  The  revelation  or  exhibition  that  God  first  made1 
of  himself,  was  of  his  authority,  demanding  and  requiring  of 
us,  that  we  should  render  something  to  him  that  nature  and 
reason  required.  The  act  of  the  soul  that  is  suitable  to  such 
an  exhibition,  may  be  expressed  by  submitting,  doing,  obey- 
ing, and  rendering  to  God.  The  exhibition  which  God 
makes  of  himself,  since  our  fall,  in  the  gospel,  is  not  of  his 
power  and  authority,  as  demanding  of  us,  but  of  his  sufficien- 
cy for  us,  as  needy,  empty,  helpless  ;  and  of  his  grace  and 
mercy  to  us,  as  unworthy  and  miserable.  And  the  exhibi- 
tion is  by  pure  revelation  of  things  quite  above  all  our  senses 
and  reason,  or  the  reach  of  any  created  faculties,  being  of  the 
mere  good  pleasure  of  God.  The  act  in  us,  that  is  proper 
and  suitable  to,  and  well  according  to  such  an  exhibition  as 
this,  may  be  expressed  by  such  names  as  believing,  seeking, 
looking,  depending,  acquiescing,  or  in  one  word,  faith. 

§  56.  That  believing,  in  the  New  Testament,  is  much 
the  same  as  trusting,  in  the  Old,  is  confirmed  by  comparing 
Jer.  xvii.  5.  «  Cursed  is  the  man  that  trusteth  in  man,  and1 
maketh  flesh  his  arm,  and  whose  heart  departeth  from  the 
Lord  ;"  ver.  7.  "  Blessed  is  the  man  that  trusteth  in  the  Lord, 
whose  hope  the  Lord  is,". ...with  Heb.  iii.  12.  "  Take  heed, 
brethren,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief, 
in  departing  from  the  living  God."  It  also  i3  confirmed  by 
this,  that  trusting  in  God,  and  hoping  in  him,  are  used  in 
the  Old  Testament  as  expressions  of  the  same  import.  So 
hope  is  often  in  the  New  Testament  used  to  signify  the 
same  thing  that,  in  other  places,  is  signified  by  faith.  Rom. 
xv.  12,  13.  "  And  again,  Esaias  saith,  There  shall  be  a  root 
of  Jesse,  and  he  that  shall  rise  to  reign  over  the  Gentiles,  in 
him  shall  the  Gentiles  trust."...."  Now  the  God  of  peace  fill 
you  with  all  joy  and  peace  in  believing,  that  ye  may  abound  in 
hope  through  the  power  of  the  Holy  Ghost."  Compare 
Dan.  iii.  38,  with  Dan.  vi.  23,  and  Heb.  xi.  33,  34. 

It  is  manifest,  that  trusting  in  God  is  a  phrase  of  the 
same  import  with  believing  in  him,  by  comparing  Isaiah 
xlix.  23.  "  They  shall  not  be  ashamed  that  wait  for  me  ;" 
with  Isaiah  xxviii.  16,  and  Rom.  ix.  33,  and  x.   11  ;    1  Pet. 


CONCERNING  FAITH.  451 

vi.  6,  P,  8.  These  places  shew,  that  waiting  for  God,  signi- 
fies the  same  as  believing  on  him.  And  it  is  evident,  by  va- 
rious passages  of  Scripture,  that  waiting  on  God,  or  for  God, 
signifies  the  same  as  trusting  in  him. 

§  57.  That  saving  faith  implies  in  its  nature  divine  love, 
is  manifest  by  1  John  v.  1.  "  Whosoever  believeth  that  Je- 
sus is  the  Christ,  is  born  of  God  ;  and  every  one  that  loveth 
him  that  begat,  loveth  him  also  that  is  begotten  of  him." 
The  apostle's  design  in  this  verse  seems  to  be,  to  shew  the 
connexion  there  is  between  a  true  and  sincere  respect  to 
God,  and  a  respect  to  and  union  with  Christ ;  so  that  he  who 
is  united  to  the  Son,  is  so  to  the  Father,  and  vice  versa.  As 
he  believes  in  Christ,  and  so  loves  him,  it  is  evident  that  he 
is  a  child  of  God,  and  vice  versa.  He,  whose  heart  is  united 
to  the  Father,  is  so  to  the  Son  too.  He  that  loveth  him  that 
begat,  loveth  him  also  that  is  begotten  of  him.  (Compare 
chap.  ii.  22,  23,  24,  and  chap.  iv.  15,  with  John  xiv-  1,  and 
John  xv.  23,  24.)  The  same  is  further  manifest  again  by 
the  following  verses  of  this  chapter,  3,  4,  5.  "  This  is  the 
love  of  God,  that  we  keep  his  commandments  ;  and  his  com- 
mandments are  not  grievous  ;"  i.  e.  this  is  a  good  evidence 
that  we  have  true  love  to  God,  that  we  are  enabled  to  triumph 
over  the  difficulties  we  meet  with  in  this  evil  world,  and  not 
to  esteem  the  yoke  of  denial  of  our  worldly  lusts  a  grievous 
and  heavy  yoke,  and  on  that  account  be  unwilling  to  take  k 
upon  us.  "  For  whosoever  is  born  of  God,  overcometh  the 
world  ;  and  this  is  the  victory  that  overcometh  the  world, 
even  our  faith."  This  is  explaining  what  he  had  said  be- 
fore, that  our  love  to  God  enables  us  to  overcome  the  difficul- 
ties that  attend  keeping  God's  commands  ;  which  shews  that 
love  is  the  main  thing  in  saving  faith,  the  life  and  power  of 
it,  by  which  it  produces  great  effects  ;  agreeably  to  what  thte 
Apostle  Paul  says,  when  he  calls  saving  faith,  faith  effectual 
by  love." 

§  58.  Seeking  God  is  from  time  to  time  spoken  of  as 
the  condition  of  God's  favor  and  salvation,  in  like  manner  as 
trusting  in  him  ;  Psal.  xxiv.  5,  6."  He  shall  receive  the  bless- 
ing from  the  Lord,  and  righteousness  from  the  God  of  his 


452  CONCERNING   FAITH. 

salvation.  This  is  the  generation  of  them  that  seek  him  % 
that  seek  thy  face,  O  Jacob."  1  Chron.  xvi.  10.  "Glory 
ye  in  his  holy  name.  Let  the  heart  of  them  rejoice  that  seek 
the  Lord."  See  the  same  words  in  Psal.  cv.  3.  Psal.  xxii. 
26.  «  The  meek  shall  eat  and  be  satisfied.  They  shall 
praise  the  Lord,  that  seek  him.  Your  heart  shall  live  for 
ever."  Psal.  xxxiv.  10.  "  The  young  lions  do  lack  and  suf- 
fer hunger  ;  but  they  that  seek  the  Lord,  shall  not  want  any 
good  thing." 

They  that  seek  God,  are  spoken  of  as  those  that  love 
God's  salvation.  Psal.  lxx.  4.  "  Let  all  those  that  seek 
thee,  rejoice  and  be  glad  in  thee  ;  and  let  such  as  love  thy 
salvation,  say  continually,  Let  the  Lord  be  magnified."  We 
have  the  same  words  again,  Psal.  xl.  16.  The  expression 
seems  to  be  in  some  measure  parallel  with  trusting  in  God's 
salvation  ;  Psal.  lxxviii.  22.  «  Because  they  believed  not  in 
God,  and  trusted  not  in  his  salvation."  And  hoping  in  God's 
salvation,  Psal.  cxix.  166.  "  I  have  hoped  for  thy  salvation." 
And  waiting  for  God's  salvation,  Gen.  xlix.  18.  "I  have 
waited  for  thy  salvation,  O  God."  Lam.  lii.  25,  26.  "  The 
Lord  is  good  unto  them  that  wait  for  him  ;  to  the  soul  that 
seeketh  him.  It  is  good  that  a  man  should  both  hope,  and 
quietly  wait  for,  the  salvation  of  the  Lord."  Mic  vii.  7.  "I 
will  wait  for  the  God  of  my  salvation."  Agreeably  to  this, 
despising  the  pleasant  land,  is  spoken  of  as  an  exercise  of  the 
spirit  of  unbelief ;  Psal.  cxvi.  24.  "  Yea,  they  despised  the 
pleasant  land  :   They  believed  not  his  word." 

§  59.  Flying,  resorting  or  running  to,  as  to  a  refuge,  are 
terms  used  as  being  equivalent  to  trusting  ;  Psal.  lxii.  7,  8. 
"  My  refuge  is  in  God.  Trust  in  him  at  all  times.  God 
is  a  refuge  for  us."  Psal.  xci.  2.  Prov.  xviii.  10.  "  The 
name  of  the  Lord  is  a  strong  tower  ;  the  righteous  runneth 
into  it,  and  is  safe."  Psal.  lxxi.  1,3.  "  In  thee,  O  Lord,  do 
I  put  my  trust."...."  Be  thou  my  strong  habitation,  whereunto 
I  may  continually  resort.  Thou  hast  given  commandment 
to  save  me  ;  for  thou  art  my  rock  and  my  fortress."  Hcu. 
■vi.  18.  "  Who  have  fled  for  refuge  to  lay  hold  on  the  hope 
set  before  us." 


CONCERNING  FAITH.  45S 

§  60.  Waiting  on  the  Lord,  waiting  for  his  salvation,  and 
the  like,  are  terms  used  as  being  equivalent  to  trusting  in  God 
in  the  Scripture.  Psal.  xxv.  2.  "  O  my  God,  I  trust  in  thee  ; 
let  me  not  be  ashamed."  Verse  5.  "On  thee  do  I  wait  all  the 
day."  Verse  21.  "  Let  integrity  and  uprightness  preserve  me, 
for  on  thee  do  I  wait."  Psal.xxxvii.  3.  "Trust  in  the  Lord."  Ver. 
5.  "  Trust  also  in  him."  Verse 7.  "  Rest  on  the  Lord,  and  wait 
patiently  for  him."  Psal.  xxvii.  13,  14.  "I  had  fainted,  unless 
I  had  believed  to  see  the  goodness  of  the  Lord  in  the  land  of 
the  living.  Wait  on  the  Lord,  and  be  of  good  courage,  and 
he  shall  strengthen  thine  heart :    Wait,  I  say,  on  the  Lord." 

§61.  Hoping  in  God,  hoping  in  his  mercy,  8cc.  are  used 
as  terms  equivalent  to  trusting  in  God.  Psal.  lxxviii.  7.  That 
they  might  set  their  hope  in  God."  Psal.  cxlvi.  5.  "  Hap- 
py is  that  man  that  hath  the  God  of  Jacob  for  his  aid  ;  whose 
hope  is  in  the  Lord  his  God"  Jer.  xiv.  8.  "  O  the  hope  of 
Israel,  and  the  Saviour  thereof  in  time  of  trouble."  Jer.  xvii. 
7.  "  Blessed  is  the  man  that  trusteth  in  the  Lord  ;  whose 
hope  the  Lord  is."  Verse  13.  "  O  Lord,  the  hope  of  Israel, 
all  that  forsake  thee,  sliall  be  ashamed."  Verse  17.  "  Thou 
art  my  hope  in  the  day  of  evil."  1  Pet.  i.  3,  4,  5,  &c.  "  Hath, 
begotten  us  again  unto  a  lively  hope,  by  the  resurrection  of 
Christ  from  the  dead  ;  to  an  inheritance  incorruptible,  &c. 
who  are  kept  by  the  power  of  God  through  faith  unto  salva- 
tion, wherein  ye  greatly  rejoice  ;  that  the  trial  of  your  faith 
being  much  more  precious. ...whom  having  not  seen,  ye  love  ; 
in  whom,  though  now  ye  see  him  not,  yet  believing,  ye  re- 
joice, Sec.  receiving  the  end  of  your  faith,  even  the  salvation 
of  your  souls."  Verse  13.  «  Be  ye  sober,  and  hope  to  the 
end,  for  the  grace  that  is  to  be  brought  unto  you  at  the  revela- 
tion of  Jesus  Christ ;"  verse  21,  22.  «  Who  by  him  do  be- 
lieve in  God,  who  raised  him  up  from  the  dead,  and  gave 
him  glory,  that  your  faith  and  hope  might  be  in  God  :  See- 
ing ye  have  purified  your  souls  in  obeying  the  truth  through 
the  Spirit."  Chap.  iii.  15.  «  And  be  ready  always  to  give 
an  answer  to  every  man  that  asketh  you  a  reason  of  the  hope 
that  is  in  you."  Heb.  xi.  1.  "  Faith  is  the  substance  of  things 


454  CONCERNING  FAITH. 

hoped  for."  Matth.  xii.  21.  «  In  his  name  shall  the  Gen- 
tiles trust."     In  the  original)  E&vtwrt,  hope. 

§  62.  Looking  to,  or  looking  lor,  are  used  as  phrases 
equivalent  to  trusting,  seeking,  hoping,  waiting,  believing  on, 
Sec.  Num.  xxi.  9.  "  And  it  came  to  puss,  that  if  a  serpent 
had  bitten  any  man  when  he  beheld  the  serpent  of  brass,  he 
lived  ;  together  with  John  iii.  14,  15.  "  And  as  Moses  lifted 
up  the  serpent  in  the  wilderness,  even  so  must  the  Son  of 
man  be  lifted  up  ;  that  whosoever  believeth  in  him,  should 
jiot  perish,  but  have  eternal  life."  Isa.  xlv.  22.  »  Look  unto 
me,  and  be  ye  saved,  all  the  ends  of  the  earth."  Psal.  exxiii. 
1,  2.  "  Unto  thee  lift  I  up  mine  eyes,  O  thou  that  dwellest 
in  the  heavens.  Behold,  as  the  eyes  of  servants  look  unto  the 
the  hand  of  their  masters,  and  as  the  eyes  of  a  maiden  unto 
the  hand  of  her  mistress  ;  so  cur  eyes  wait  upon  the  Lord 
cur  God,  until  that  he  have  mercy  upon  us." 

§  63.  Rolling  one's  self,  or  burden,  on  the  Lord,  is  an  ex- 
pression used  as  equivalent  to  trusting.  Psal.  xxii.  8.  "  He 
trusted  in  the  Lord,  that  he  would  deliver  him  :"  In  the  orig- 
inal, "  He  rolled  himself  on  the  Lord."  Psal.  xxxvii.  5. 
"  Commit  thy  way  unto  the  Lord  ;  trust  also  in  him,  and  he 
shall  bring  it  to  pass."  In  the  Hebrew,  Roll  thy  way  ujion  the 
Lord.  Prov.  xvi.  3.  "  Commit  thy  works  unto  the  Lord, 
and  thy  thoughts  shall  be  established."  In  the  Hebrew,  Roll 
thy  works. 

§  64.  Leaning  on  the  Lord,  and  staying  ourselves  on 
him,  are  of  the  same  force.  Micah  iii.  11.  "  Yet  will  they 
lean  on  the  Lord."  Cant.  viii.  5.  "  Who  is  this  that  com- 
tth  up  out  of  the  wilderness,  leaning  on  her  beloved  ?" 

§65.  Relying  on  God,  2  Chron.  xiii.  18.  "Thus  the 
children  of  Israel  were  brought  under  at  that  time,  and  the 
children  of  Judah  prevailed  ;  because  they  relied  upon  the 
Lord  God  of  their  fathers;"  compared  with  verse  14,  15, 
wherein  it  is  said,  "  And  when  Judah  looked  back,  behold  the 
battle  was  before  and  behind  ;  and  they  cried  unto  the  Lord, 
and  the  priests  sounded  with  the  trumpets.  Then  the  men  of 
Judah  gave  a  shout ;  and  as  the  men  of  Judah  shouted,  it  came 
to  pass  that  God  s?note  Jeroboam  and  all  Israel,  before  Ahis 
jah  and  Judah." 


CONCERNING  FAITH.  455 

§  66.  Committing  ourselves,  our  cause,  Sec.  unto  God,  is 
of  the  same  force.  Job  v.  8.  "  I  would  seek  unto  God,  and 
unto  God  would  I  commit  my  cause,  who  doth  great  things, 
and  unsearchable,  marvellous  things  without  number." 

§  67.  The  distinction  of  the  several  constituent  parts  or 
acts  of  faith,  into  assent,  consent,  and  affiance,  if  strictly  con- 
sidered and  examined,  will  appear  not  to  be  proper  and  just, 
or  strictly  according  to  the  truth  and  nature  of  things  ;  be- 
cause the  parts  are  not  all  entirely  distinct  one  from  another, 
and  so  are  in  some  measure  confounded  one  with  another  : 
For  the  last,  viz.  affiance,  implies  the  other  two,  assent  and 
consent ;  and  is  nothing  else  but  a  man's  assent  and  consent, 
with  particular  relation  or  application  to  himself  and  his  own. 
Case,  together  with  the  effect  of  all  in  his  own  quietness  and 
comfort  of  mind,  and  boldness  in  venturing  on  this  foundation, 
in  conduct  and  practice. 

Affiance  consists  in  these  five  things  :  1.  Consent  to  some- 
thing proposed,  to  be  obtained  by  another  person,  as  good,  eli- 
gible or  desirable,  and  so  for  him.  2.  Assent  of  the  judgment 
to  the  reality  of  the  good,  as  to  be  obtained  by  him  ;  that  he 
Is  sufficient,  faithful,  Sec.  3.  The  mind's  applying  itself  to 
him  for  it,  which  is  no  other  than  the  soul's  desiring  him  to 
possess  us  of  this  good  consented  to,  expressing  these  desires 
before  him,  that  he  may  see  and  take  notice  of  them,  i.  e.  ex- 
pressing these  desires  with  an  apprehension  that  he  sees  our 
hearts,  and  designedly  spreading  them  before  him,  to  the  end 
that  they  might  be  observed  by  him  and  gratified.  4.  Hop- 
ing that  the  good  will  be  obtained  in  this  way  ;  which  hope 
consists  in  two  things,  viz.  expectation  of  the  good  in  this 
way  ;  and  in  some  ease,  quietness,  or  comfort  of  mind  arising 
from  this  expectation.  5.  Adventuring  some  interest  on  this 
hope  in  practice  ;  which  consists  either  in  doing  something 
that  implies  trouble,  or  brings  expense  or  suffering,  or  in 
omitting  something  that  we  should  otherwise  do  ;  by  which 
omission  some   good  is  foregone,  or  some  evil  is  brought  on. 

If  these  acts  cannot  in  strictness  all  take  place  at  the  same 
moment  of  time,  though  they  follow  one  another  in  the  order 
of  nature,  yet  they  are  all  implied  in  the  act  that  is  exercised 


*56  CONCERNING  FAITH. 

the  first  moment,  so  far  as  that  act  is  of  such  a  nature  as  im>" 
plies  a  necessary  tendency  to  what  follows.  In  these  three 
last  especially  consists  man's  committing  himself  to  Christ  as  a 
Saviour.  In  the  third  and  fourth  especially  consists  the  soul'* 
looking  to  Christ  as  a  Saviour. 

§  68.  In  that  consent  to  the  way  or  method  of  salvation, 
which  there  is  in  saving  faith,  the  heart  has  especially  respect 
to  two  things  in  that  method,  that  are  the  peculiar  glory  of  it, 
and  whereby  it  is  peculiarly  contrary  to  corrupt  nature : 
1.  Its  being  a  way  wherein  God  is  so  exalted  and  set 
so  high,  and  man  so  debased  and  set  so  low.  God  is 
made  all  in  all,  and  man  nothing.  God  is  magnified  as  self- 
sufficient  and  allsufficient,  and  as  being  all  in  all  to  us  ;  his 
power  and  his  grace,  and  Christ's  satisfaction  and  merits  be- 
ing all :  And  man  is  annihilated  ;  his  power,  his  righteous- 
ness, his  dignity,  his  works,  are  made  nothing  of. 

2.  Its  being  so  holy  a  way  ;  a  way  of  mere  mercy,  yet  of 
holy  mercy  ;  mercy  in  saving  the  sinner,  but  shewing  no  fa- 
vor or  countenance  to  sin  ;  a  way  of  free  grace,  yet  of  holy 
grace  ;  not  grace  exercised  to  the  prejudice  of  God's  holiness, 
but  in  such  a  way  as  peculiarly  to  manifest  God's  hatred  of  sin 
and  opposition  to  it,  and  strict  justice  in  punishing  it,  and  that 
he  will  by  no  means  clear  the  guilty  ;  every  way  manifesting 
the  infinite  evil  and  odiousness  of  sin,  much  more  than  if 
there  had  been  no  salvation  offered.  Therefore,  humiliation 
and  holiness  are  the  chief  ingredients  in  the  act  of  consent  to 
this  way  of  salvation. 

In  these  things  I  have  spoken  only  of  a  consent  to  the 
way  or  method  of  salvation.  But  in  saving  faith  is  included 
also  a  consent  to  the  salvation  itself,  or  the  benefits  procured. 
What  is  peculiarly  contrary  to  this  in  corrupt  nature,  is  a 
worldly  spirit  ;  and  therefore  in  order  to  this  act  of  consent, 
there  must  be  mortification  to,  or  weanedness  from  the  world, 
and  a  selling  of  all  for  the  pearl  of  great  price. 

Lastly,  Besides  all  these,  there  is  in  saving  faith  a  consent 
to  Christ  himself,  or  a  closing  of  the  heart  or  inclination  with 
the  person  of  Christ.  This  implies  each  of  the  three  things 
forementioncd,  viz.  humiliation,  holiness,  and  renouncing  the 


CONCERNING   FAITH.  45f 

world.  It  implies  humiliation  ;  for  as  long  as  men  deify  them- 
selves, they  will  not  adore  Jesus  Christ.  It  implies  sanctifica- 
tion  ;  for  Christ's  beauty,- for  which  his  person  is  delighted  in 
and  chosen,  is  especially  his  holiness.  It  implies  forsaking 
the  world  ;  for  as  long  as  men  set  their  hearts  on  the  world 
as  their  chief  good,  and  have  that  as  the  chief  object  of  the 
relish  and  complaisance  of  their  minds,  they  will  not  relish 
and  take  complaisance  in  Christ,  and  set  their  hearts  on  him 
as  their  best  good.  The  heart  of  a  true  believer  consents  to 
three  things  exhibited  in  the  gospel  of  salvation.  1.  The 
person  who  is  the  author  of  the  salvation.  2.  The  benefit,  or 
the  salvation  itself.  3.  The  way  or  method  in  which  this  per- 
son is  the  author  of  this  benefit. 

§69.  Faith  implies  a  cleaving  of  the  heart  to  Christ  ;  be~- 
cause  a  trusting  in  others  is  spoken  of  as  a  departing  of  the 
heart  from  the  Lord.  Jer.  xvii.  5.  "  Cursed  is  the  man  that 
trusteth  in  man,  whose  heart  departeth  from  the  Lord."  So 
a  heart  of  unbelief  is  a  heart  that  departeth  from  the  Lord. 
Heb.  iii.  12.  "  Lest  there  be  in  any  of  you  an  evil  heart  of 
unbelief,  in  departing  from  the  living  God."  l-'aith  has  a 
double  office.  It  accepts  Christ  from  God,  and  presents 
Christ  to  God.  It  accepts  Christ  in  the  word,  and  makes  use 
of  him  in  prayer.  In  the  word,  God  offereth  him  to  you,  as 
Lord  and  Saviour,  to  give  you  repentance  and  remission  of 
sins.  Now,  when  you  consent  to  God's  terms,  this  is  to  believe 
in  him. ...Faith  presents  Christ  to  God  ;  Eph.  iii.  12.  «  In 
whom  we  have  boldness  and  access  with  confidence,  by  the 
faith  of  him."  All  religion  lieth  in  coming  to  God  by  him. 
Heb.  vii.  25.  "  Wherefore  he  is  able  also  to  save  them  unto 
the  uttermost,  that  come  un*o  God  through  him  ;  seeing  he 
ever  liveth  to  make  intercession  for  them."  Dr.  Manton,  vol. 
V.  p.  382. 

§  70.  We  often  read  in  the  New  Testament  of  the  calling 
of  Christians,  of  their  high  calling  ;  and  that  effect  of  God's 
word  and  spirit,  by  which  they  are  brought  to  a  saving  faith, 
is  called  their  calling ;  and  true  believers  are  spoken  of  as 
the  called  of  God,  called  saints,  &c.  And  this  call  is  often 
represented  as  an  invitation,  an  invitation  to  come  to  Chri  \% 
Vol.  IV  3  K 


4*8  CONCERNING  FAITH. 

to  come  and  join  themselves  to  him,  to  come  to  follow  him; 
to  continue  with  him,  to  be  of  his  party,  his  society,  seeking 
his  interest,  See.  To  come  to  him  for  his  benefits,  to  come 
for  deliverance  from  calamity  and  misery,  to  come  for  safe- 
ty, to  come  for  rest,  to  come  to  eat  and  drink  ;  an  invitation 
to  come  into  his  house,  to  a  feast.  And  faith  is  often  call- 
ed by  the  name  of  wowo*,  hearing,  hearkening,  yielding  to, 
and  obeying  the  gospel,  obeying  Christ,  being  obedient  to  the 
faith,  obeying  the  form  of  doctrine,  Sec. 

Hence  we  may  learn  the  nature  of  saving  faith  ;  that  it  is 
an  accepting,  yielding  to,  and  complying  with,  the  gospel,  as 
such  a  call  and  invitation  ;  which  implies  the  hearing  of  the 
mind,  i.  e.  the  mind's  apprehending' or  understanding  the 
call ;  a  believing  of  the  voice,  and  the  offer  and  promises  con- 
tained in  it ;  and  accepting,  esteeming,  prizing  the  person 
and  benefits  invi'ed  to  ;  a  falling  in  of  the  inclination,  the 
choice,  the  affection,  £cc. 

§  7 1.  Faith,  as  the  word  is  used  in  scripture,  does  not  on- 
ly signify  dependence,  as  it  appears  in  venturing  in  practice, 
but  also  as  it  appears  in  the  rest  of  the  mind,  in  opposition  to 
anxiety  ;  as  appears  by  Matth.  vi.  25. ...34.  "  Take  no 
thought.. ..shall  he  not  much  more  clothe  you,  O  ye  of  little 
faith  ?"  So  Luke  xii.  22. ...32.  "  Take  no  thought.. ..how 
much  more  will  he  clothe  you,  O  ye  of  little  faith  I  Fear  not 
little  flock,  it  is  your  Father's  good  pleasure  to  give  you  the 
kingdom,"  compared  with  Philip,  iv.  6,  7,  and  Peter  y.  7. 
This  is  agreeable  to  that  phrase  used  in  the  Old  Testament 
for  trusting,  «  Roll  thy  burthen  on  the  Lord."  Matth.  xiv.  30, 
31.  "  But  when  he  saw  the  wind  boisterous,  he  was  afraid  ; 
and,  beginning  to  sink,  he  cried,  saying,  Lord  save  me.  And 
immediately  Jesus  stretched  forth  his  hand  and  caught  him, 
and  said  unto  him,  O  thou  of  little  faith,  wherefore  didst  thou 
doubt  ?" 

§  72.  The  following  inquiries  concerning  saving  faith,  are 
proper  and  important. 

1.  Whether  justifying  faith,  in  its  proper  essence,  implies, 
besides  the  act  of  the  judgment,  also  an  act  of  the  inclination 
and  will  ? 


CONCERNING  FAITH.  459 

2.  Whethei'  it  properly  implies  love  in  its  essence  ? 

3.  What  are  the  scripture  descriptions,  characters,  and 
representations  of  justifying  faith  ? 

4.  What  is  the  true  definition  of  justifying  faith,  a  defini- 
tion -which  agrees  with  the  scripture  representation  of  faith, 
and  takes  all  in  ? 

5.  Whether  the  word  faith,  as  used  in  the  gospel,  has  a 
signification  diverse  from  what  it  has  in  common  speech  ? 

6.  Why  the  word  faith,  is  used  to  signify  this  complex 
act  of  the  mind  ? 

7.  How  far  trusting  in  Christ  is  of  the  nature  and  essence 
of  faith  ? 

8  Whether  assent,  consent  and  affiance,  be  a  proper  dis- 
tribution of  the  various  and  distinct  acts  of  faith  ? 

9.  Whether  hope,  as  the  word  is  used  in  the  New  Testa- 
ment, be  properly   distinct  from  saving  faith  ? 

10.  What  does  the  word  trust  imply  in  common  speech  I 

11.  What  it  implies  as  used  in  Scripture  ? 

12.  In  what  sense  faith  implies  obedience  ? 

13.  What  is  the  nature  of  selfrighteousness  ? 

14.  How  selfrighteousness  is  peculiarly  opposite  to  the 
nature  of  faith  ? 

15.  In  what  sense  there  must  be  a  particular  application 
in  the  act  of  saving  faith  ? 

16.  Whether  the  first  act  of  faith  is  certainly  more  lively 
and  sensible,  than  some  of  the  weakest  of  the  consequent  acts 
of  saving  faith  ? 

17.  In  what  sense,  perseverance  in  faith  is  necessary  to 
salvation  ? 

18.  What  sort  of  evidence  is  it  which  is  the  principal  im- 
mediate ground  of  that  assent  of  the  judgment  which  is  im- 
plied in  saving  faith  ? 

§  73.  Calling  on  the  name  of  Christ,  is  often  spoken  of  as 
the  proper  expression  of  saving  faith  in  Christ.  Acts  ii.  21  ; 
Rom.  x.  13,  14  ;  1  Cor.  i.  2  ;  Acts  ix.  14,  21,  22,  16.  Faith 
is  trusting  in  Christ.     See  Doddridge's  note   on   Acts  xvi.  31. 

What  in  that  prophecy  of  the  Messiah  in  Isa.  xlii.  4,  is 
expressed  thus,  «  The  Isles  shall  wait  for  his  law,5'  is,  as  cit- 


460  CONCERNING  FAITH. 

ed  in  Matth.  xviii.  21.    "In  his  name  shall  the    Gentiles 
trust." 

Coming  to  Christ,  and  believing  in  him,  are  evidently  used 
as  equipollent  expressions,  in  John  vi.  29,  30,  35,  37,  40,  44, 
45,  47,  64,  65.  This  coming,  wherein  consists  believing, 
implies  an  attraction  of  the  heart,  as  is  manifest  by  verses 
44,  45. 

Christ,  by  eating  his  flesh  and  drinking  his  blood,  evidently 
means  the  same  thing  That  he  intends  in  the  same  chapter, 
by  believing  in  him,  and  coming  to  him.  Compare  John  vi. 
50,  51,  53,  54,  56,  57,  58,  with  verses  29,  30,  35,  36,  37,  40, 
44,   45,  47,  64,  65. 

Saving  faith  is  called  in  Heb.  iii.  6.  vappntrw  xai  to  xavy^tfta 
t»js  eAwhJo;,  "  The  confidence  and  the  rejoicing  of  the  hope." 
Well  expressing  the  act  of  the  whole  soul  that  is  implied  in 
saving  faith,  the  judgment,  the  will  and  affections.  So  in 
Heb.  x.  23.  "  Let  us  hold  fast  the  profession  of  our  faith." 
In  the  original  it  is  e*w»$of,  Hope. 

Justifying  faith  is  nothing  else,  but  true  virtue  in  its  prop- 
er and  genuine  breathings  adapted  to  the  case,  to  the  revelation 
made,  the  state  we  are  in,  the  benefit  to  be  received  and  the 
way  and  means  of  it,  and  our  relation  to  these  things. 

Faith  is  a  sincere  seeking  righteousness  and  salvation,  of 
Christ,  and  in  Christ.  Rom.  ix.  31,  32.  «  Hath  not  attain- 
ed to  the  law  of  righteousness.  Wherefore  ?  Because  they 
sought  it  not  by  faith,  but  as  it  were  by  the  works  of  the  law.'* 
See  also  the  promises  made,  both  in  the  Old  Testament  and 
New,  to  them  that  seek  the  Lord.  To  saving  faith  in  Christ 
belongs  adoration,  submission,  and  subjection,  as  appears  by 
Isa.  xlv.  "  Unto  me  every  knee  shall  bow,"  with  the  fore- 
going and  following  verses. 

The  general  description  of  justifying  faith  is  a  proper  re- 
ception of  Christ  and  his  salvation,  or  a  proper  active  union  of 
the  soul  to  Christ  as  a  Saviour.  I  say,  a  proper  reception, 
which  implies  that  it  is  a  receiving  him  in  a  manner  agreea- 
ble to  his  office  and  character  and  relation  to  us,  in  which  he 
is  exhibited  and  offered  to  us,  and  with  regard  to  those  ends 
and  effects  for  which  he  is  given  to  mankind,  was  sent  into  thf 


CONCERNING  FAITH.  461 

world,  and  is  appointed  to  be  preached  ;  and  in  a  manner 
agreeable  to  the  way  in  which  he  is  exhibited,  made  known, 
and  offered,  i.  e.  by  divine  revelation,  without  being  exhibited 
to  the  view  of  ourselves  ;  and  the  nature  of  his  person,  char- 
acter, offices  and  benefits  ;  and  the  way  of  salvation,  as  re- 
lated to  our  faculties,  mysterious  and  incomprehensible  ;  and 
in  a  manner  agreeable  to  our  circumstances,  and  our  particu- 
lar necessities,  and  immediate  and  infinite  personal  concern 
with  the  revelation  and  offer  of  the  Saviour.  An  union 
of  soul  to  this  Saviour,  and  a  reception  of  him  and  his  sal- 
vation, which  is  proper  in  these  respects,  is  most  aptly  called 
by  the  name  of  faith. 

§  74.  That  love  belongs  to  the  essence  of  saving  faith,  is 
manifest  by  comparing  Isaiah  lxiv\  4.  "  Men  have  not  heard 
nor  perceived  by  the  ear,  &c.  what  he  hath  prepared  for  him 
that  waiteth  for  him,"  as  cited  by  the  apostle,  1  Cor.  ii.  9. 
"  It  is  for  them  that  love  him."  Now  it  is  evident  that  wait- 
ing for  God,  in  the  Old  Testament,  signifies  the  same  with 
faith  in  God,  or  trusting  in  God. 

Dr.  Goodwin,  in  vol.  1,  of  his  works,  p.  286,  says,  "  The 
Papists  say,  wickedly  and  wretchedly,  that  love  is  the  form 
and  soul  of  faith."  But  how  does  the  truth  of  this  charge  of 
wickedness  appear  ? 

It  was  of  old  the  coming  to  the  sacrifice,  as  one  consent- 
ing to  the  offering,  active  in  choosing  and  constituting  that 
as  his  offering,  and  looking  to  it  as  the  means  of  atonement 
for  his  sins,  that  interested  him  in  the  sacrifice  ;  as  appears 
by  Hfcb.  x.  1,  2.  "  Could  never  make  the  comers  there- 
unto perfect.  For  then,  the  worshippers  once  purged,  should 
have  had  no  more  conscience  of  sins."     Compare  chap.  ix.  9. 

Believing  in  one  for  any  benefit,  as  sufficient  for  the  ben- 
efit, and  disposed  to  procure  it,  and  accordingly  leaving  our 
interest  with  him,  with  regard  to  that  benefit,  is  implied  in 
trusting  in  him,  Job  xxxix.  11.  «  Wilt  thou  trust  him,  be- 
cause his  strength  is  great  ?  Or  wilt  thou  leave  thy  labor 
with  him  ?  Wilt  thou  believe  him,  that  he  will  bring  home 
thy  seed,  and  gather  it  into  thy  barn  ?" 


465  CONCERNING  FAITH. 

As  the  whole  soul  in  all  its  faculties  is  the  proper  subject 
and  agent  of  faith,  so  undoubtedly  there  are  two  things  in 
saving  faith,  viz.  belief  of  the  truth,  and  an  answerable  dispo- 
sition of  heart.  And  therefore  faith  may  be  defined,  a  thor- 
ough believing  of  what  the  gospel  reveals  of  a  Saviour  of 
sinners,  as  true  and  perfectly  good,  with  the  exercise  of  an 
answerable  disposition  towards  him.  That  true  faith,  in  the 
scripture  sense  of  it,  implies  not  only  the  exercise  of  the  un- 
derstanding, but  of  the  heart  or  disposition,  is  very  manifest. 
Many  important  things  pertaining  to  saving  religion,  which 
the  Scripture  speaks  of  under  the  name  of  some  exercise  of 
the'understanding,  imply  the  disposition  and  exercise  of  the 
heart  also.  Such  as,  knowing  God. ...understanding  the  word 
of  God....having  eyes  to  see,  and  an  heart  to  understand. 
And  piety  is  called  wisdom.  So  men's  wickedness  is  called 
ignorance,  folly,  Sec.  A  being  wise  in  one's  own  eyes,  im- 
plies an  high  opinion  of  himself,  with  an  agreeable  or  answer- 
able  disposition. 

It  is  evident  that  trust  in  Christ  implies  the  disposition 
or  will,  the  receiving  and  embracing"of  the  heart.  For  we 
do  not  trust  in  any  person  or  thing  for  any  thing  but  good,  or 
what  is  agreeable  to  us  ;  what  we  choose,  incline  to,  and  de- 
sire. Yea,  trusting  commonly  is  used  with  respect  to  great 
good  ;  good  that  we  choose,  as  what  we  depend  upon  for 
support,  satisfaction,  happiness,  See. 

§  75.  The  following  things  concerning  the  nature  of 
faith,  arc  extracted  from  Dr.  Sherlock's  several  discourses) 
preached  at  Tcmjde  Church  ;    discourse  14,  page  2j7,  Sec. 

"  Faith,  as  some  think,  is  no  proper  subject  for  exhorta- 
tion. For  if  faith  is  a  mere  act  of  the  mind  judging  upon 
motives  of  credibility,  it  is  as  reasonable  to  exhort  a  man  to 
see  with  his  eyes,  as  to  judge  with  his  understanding.  But 
then,  if  this  be  the  true  notion  of  faith,  how  comes  it  that  in 
every  page  we  find  the  praises  of  it  in  tire  gospel  ?  What  is 
there  in  this  to  deserve  the  blessings  promised  to  the  faith- 
ful ?  Or  whence  is  it  that  the  whole  of  our  salvation  is  put 
upon  this  foot  ?  How  come  all  these  prerogatives  to  belong 
to  faith,  if  faith  be  nothing  else  but  believing  things  in  them- 


CONCERNING  FAITH".  4*J 

selves  credible  ?  Why  are  we  not  said  to  be  justified  by 
light  as  well  as  by  faith  ?  For  is  there  not  the  same  virtue 
in  seeing  things  visible,  as  in  believing  things  credible  ? 
Tell  me  then,  what  is  faith,  that  it  should  raise  men  above 
the  level  of  mortality,  and  make  men  become  like  the  angels 
of  heaven  ?....But  further,  if  it  be  only  an  act  of  the  under- 
standing formed  upcn  due  reasons,  how  comes  it  to  be  des- 
cribed in  Scripture,  as  having  its  seat  in  the  heart  ?  The 
apostle  in  the  text,  (Heb.  iii.  12,)  cautions  against  an  evil 
heart  of  unbelief ;  and  the  same  notion  prevails  throughout 
the  books  of  Scripture,  and  is  as  early  as  our  Saviour's  first 
preaching.  Faith,  which  is  the  principle  of  the  gospel,  res- 
pects the  promises  and  declaration  of  God,  and  includes  a 
sure  trust  and  reliance  on  him  for  the  performance.  Beyond 
this,  there  is  no  further  act  of  faith.  We  are  not  taught  to 
believe  this,  in  order  to  our  believing  something  else  ;  but 
here,  faith  has  its  full  completion,  and  leads  immediately  to 
the  practice  of  virtue  and  holiness.  For  this  end  was  the 
Son  of  God  revealed,  to  make  known  the  mind  and  will  of 
the  Father,  to  declare  his  mercy  and  pardon,  and  to  confirm 
the  promises  of  eternal  life  to  mankind.  He  that  believes 
and  accepts  this  deliverance  from  the  bondage  of  sin,  and 
through  patience  and  perseverance  in  well  doing,  waits  for 
the  blessed  hope  of  immortality  ;  who  passes  through  the 
world  as  a  stranger  and  pilgrim,  looking  for  another  country, 
and  a  city  whose  builder  is  God  ;  this  is  he  whose  faith  shall 
receive  the  promise,  whose  confidence  shall  have  great  re- 
compence  of  reward." 

Here  Dr.  Sherlock  speaks  of  that  true  Christian  faith, 
which  is  the  principle  of  the  gospel,  as  including  a  sure  trust 
and  reliance  on  God.  The  same  author  elsewhere  in  the 
same  book,  page  251,  speaks  of  reliance  or  dependence  on 
God,  as  arising  from  a  principle  of  love  to  God,  in  the  words 
following  :  "  The  duties  we  owe  to  God,  are  founded  in 
the  relation  between  God  and  us.  I  observed  likewise  to 
you,  that  love  naturally  transforms  itself  into  all  relative  du- 
ties, which  arise  from  the  circumstances  of  the  person  re- 
lated.    Thus,  in  the  present  case,  if  we  love  God,  and  consid- 


i$4  CONCERNING  FAITH. 

er  him  as  Lord  and  Governor  of  the  world,  our  love  will  soon 
become  obedience.  If  we  consider  him  as  wise,  and  good, 
and  gracious,  our  love  will  become  honor  and  adoration.  If 
we  add  to  these  our  own  natural  weakness  and  infirmity,  love 
will  teach  us  dependence,  and  prompt  us  in  all  our  wants  to 
fly  for  refuge  to  our  Great  Protector." 

§  76.  That  expression  in  Psalm  1.  5.  "  Gather  my  saints, 
that  have  made  a  covenant  with  me  by  sacrifice,"  seems  to 
shew  that  such  is  the  nature  of  true  faith  in  Christ,  that  be- 
lievers do  therein,  by  the  sincere,  full  act  of  their  minds  and 
hearts,  appoint  Christ  to  be  their  sacrifice  ;  as  such,  bring 
him  an  offering  to  God  ;  i.  e.  they  entirely  concur  with  what 
was  done  in  his  offering  himself  a  sacrifice  for  sinners,  as  a 
real  sacrifice  sufficient  and  proper  for  them,  trusting  in  this 
sacrifice.  Faith  is  the  believer's  coming  to  God,  and  giving 
himself  up  to  God,  hoping  for  acceptance  by  this  sacrifice, 
and  taking  God  for  his  God,  hoping  for  an  interest  in  him  as 
such  by  this  sacrifice,  that  so  God  may  be  his  God,  and  he 
one  of  his  people. 

§  77.  It  does  not  seem  congruous,  and  in  itself  it  is  not 
proper  for  God  quite  to  pass  over  sin,  rebellion  and  treachery, 
and  receive  the  offender  into  his  entire  favor,  either  with- 
out a  repentance  and  sorrow,  and  detestation  of  his  fault, 
adequate  to  the  aggravation  of  it,  (whieh  can  never  be)  or,  if 
there  be  another  that  appears  in  his  stead,  and  has  done  and 
suffered  so  much  as  fully  to  satisfy  and  pay  the  debt,  it  will 
not  be  proper  to  forgive  him,  whatever  is  done  for  him  by  his 
representative  for  his  expiation,  unless  there  be  an  accepting 
of  it  by  the  offender  for  that  end,  a  sense  of  its  being  ade- 
quate to  the  offence,  and  an  applying  of  the  mind  to  him, 
and  a  recumbence  upon  him  for  satisfaction.  This  now 
seems  to  me  evident  from  the  very  light  of  nature. 

§  78.  Justifying  faith  is  more  properly  called  faith  than 
acceptance,  because  the  things  received  are  spiritual  and  un- 
seen, and  because  they  are  received  as  future,  and  entirely 
the  free  gift  of  God. 

§  79.  Even  the  being  of  a  God  can  be  made  most  ration- 
ally and  demonstratively  evident,  by  divine  revelation,  and  by 


CONCERNING  FAITH.  46* 

gracious  spiritual  illumination  ;  after  the  same  manner  as 
we  have  shewn  the  Christian  religion,  the  superstructure 
built  upon  that  foundation,  is  evident.  Suppose  all  the  world 
had  otherwise  been  ignorant  of  the  being  of  a  God  before, 
yet  they  might  know  it,  because  God  has  revealed  himself; 
he  has  shewn  himself ;  he  has  said  a  great  deal  to  us,  and 
conversed  much  with  us.  And  this  is  every  whit  as  ration- 
al a  way  of  being  convinced  of  the  being  of  God,  as  it  is  of 
being  convinced  of  the  being  of  a  man  who  comes  from  an. 
unknown  region,  and  shews  himself  to  us,  and  converses,  with 
us  for  a  long  time.  We  have  no  other  reason  to  be  con- 
vinced of  his  being,  than  only  that  we  see  a  long  series  of  ex- 
ternal concordant  signs  of  an  understanding,  will  and  design, 
and  various  affections.  The  same  way  God  makes  known 
himself  to  us  in  his  word.  And  if  we  have  a  full  and  com- 
prehensive knowledge  of  the  revelation  made,  of  the  things 
revealed,  and  of  the  various  relations  and  respects  of  the 
various  parts,  their  harmonies,  congruities,  and  mutual  con- 
cordances, there  appear  most  indubitable  signs  and  expressions 
of  a  very  high  and  transcendent  understanding,  together  with 
a  great  and  mighty  design,  an  exceeding  wisdom,  or  most 
magnificent  power  and  authority,  a  marvellous  purity,  holi- 
ness and  goodness.  So  that  if  we  never  knew  there  was  any 
such  being  before,  yet  we  might  be  certain  that  this  must  be 
such  an  one. 

§  80.  One  that  is  well  acquainted  with  the  gospel,  and 
Sees  the  beauties,  the  harmonies,  the  majesty,  the  power,  and 
the  glorious  wisdom  of  it  and  the  like,  may,  only  by  viewing 
it,  be  as  certain  that  it  is  no  human  work,  as  a  man  that 
is  well  acquainted  with  mankind  and  their  works,  may,  by 
contemplating  the  sun,  know  it  is  not  a  human  work  ;  or, 
when  he  goes  upon  an  island,  and  sees  the  various  trees,  and 
the  manner  of  their  growing,  and  blossoming,  and  bearing 
fruit,  may  know  that  they  are  not  the  work  of  man. 

§81.     Faith  is   very   often  in  the  Scripture   called   trust, 
especially  in  the   Old  Testament.     Now,   trusting   is   some- 
thing more  than  mere  believing.     Believing  is  the  assent  to 
any  truth  testified  ;   trusting,  always  respects  truth  that  r.eav- 
Vot.  IV.  3  L 


466  CONCERNING  FAITH. 

ly  concerns  ourselves,  in  regard  of  some  benefit  of  our  over. 
that  it  reveals  to  us,  and  some  benefit  that  the  revealer  is  the 
author  of.  It  is  the  acquiescence  of  the  mind  in  a  belief  of 
any  person,  that  by  his  word  reveals  or  represents  himself  to 
us  as  the  author  of  some  good  that  concerns  us.  If  the  ben- 
efit be  a  deliverance  or  preservation  from  misery,  it  is  a  be- 
ing easy  in  a  belief  that  he  will  do  it.  So,  if  we  say,  a  man 
trusts  in  a  castle  to  save  him  from  his  enemies,  we  mean,  his 
mind  is  easy,  and  rests  in  a  persuasion  that  it  will  keep  him 
safe.  If  the  benefit  be  the  bestowment  of  happiness,  it  is  the 
mind's  acquiescing  in  it,  that  he  will  accomplish  it  ;  that  is, 
he  is  persuaded  he  will  do  it  ;  he  has  such  a  persuasion,  that 
he  rejoices  in  confidence  of  it. 

Thus,  if  a  man  has  promised  a  child  to  make  him  his 
heir,  if  we  say  he  trusts  in  him  to  make  him  his  heir,  we 
mean  he  has  such  a  belief  of  what  he  promises,  that  his 
mind  acquiesces  and  rejoices  in  it,  so  as  not  to  be  disturbed 
by  doubts  and  questions  whether  he  will  perform  it.  These 
things  all  the  world  means  by  trust.  The"  first  fruit  of  trust 
is  being  willing  to  do  and  undergo  in  the  expectation  of  some 
thing.  He  that  does  not  expect  the  benefit,  so  much  as  to 
make  him  ready  to  do  or  undergo,  dares  not  trust  it :  He 
dares  not  run  the  venture  of  it.  Therefore,  they  may  be  said 
to  trust  in  Christ,  and  they  only,  that  are  ready  to  do  and  un- 
dergo all  that  he  desires,  in  expectation  of  his  redemption. 
And  the  faith  of  those  that  dare  not  do  so,  is  unsound.  There- 
fore, such  trials  are  called  the  trials  of  faith. 

But  this  is  to  be  considered,  that  Christ  does  not  promise 
that  he  will  be  the  author  of  our  redemption,  but  upon  con- 
dition ;  and  we  have  not  performed  that  condition,  until  we 
have  believed.  Therefore,  we  have  no  grounds,  until  we 
have  once  believed,  to  acquiesce  in  it  that  Christ  will 
save  us.  Therefore,  the  first  act  of  faith  is  no  more  than 
this,  the  acquiescence  of  the  mind  in  him  in  what  he 
does  declare  absolutely.  It  is  the  soul's  resting  in  him,  and 
adhering  to  him,  so  far  as  his  word  docs  reveal  him  to  all  as 
a  Saviour  for  sinners,  as  one  that  has  wrought  out  redemp- 
tion, as  a  sufficient  Saviour,  as  a  Saviour  suited  to  their  case, 
as  a  willing  Saviour,  as  the  author  of  an  excellent  salvation, 


CONCERNING  FAITH.  4S7 

&c.  so  as  to  be  encouraged  heartily  to  seek  salvation  of  him, 
to  come  to  him,  to  love,  desire,  and  thirst  after  him  as  a  Sa- 
viour, and  fly  for  refuge  to  him.  This  is  the  very  same  thing 
in  substance,  as  that  trust  we  spoke  of  before,  and  is  the  very 
essence  of  it.  This  is  all  the  difference,  that  it  was  attend- 
ed with  this  additional  belief,  viz.  that  the  subject  had  per- 
formed the  condition,  which  does  not  belong  to  the  essence 
of  faith.  That  definition  which  we  gave  of  trust  before, 
holds,  viz.  the  acquiescence  of  the  mind  in  the  word  of  any 
person  who  reveals  himself  to  us  as  the  author  of  some  good 
that  nearly  concerns  us.  Trusting  is  not  only  believing  that 
a  person  will  accomplish  the  good  he  promises  :  The  thing 
that  he  promises  may  be  very  good,  and  the  person  prom- 
ising or  offering  may  be  believed,  and  yet  not  properly  trust- 
ed in  ;  for  the  person  to  whom  the  offer  is  made,  may  not 
be  sensible  that  the  thing  is  good,  and  he  may  not  desire  it. 
If  he  offers  to  deliver  him  from  something  that  is  his  misery, 
perhaps  he  is  not  sensible  that  it  is  his  misery  ;  or,  he  may 
offer  to  bestow  that  which  is  his  happiness,  but  he  may  not 
be  sensible  that  it  is  happiness.  If  so,  though  he  believeg 
him,  he  does  not  properly  trust  in  him  for  it ;  for  he  does 
not  seek  or  desire  what  he  offers  ;  and  there  can  be  no  ad- 
herence or  acquiescence  of  mind.  If  a  man  offers  another 
to  rescue  him  from  captivity,  and  carry  him  to  his  own  coun- 
try ;  if  the  latter  believes  the  former  will  do  it,  and  yet 
does  not  desire  it,  he  cannot  be  said  to  trust  in  him  for  it. 
And  if  the  thing  be  accounted  good,  and  be  believed,  yet  if  the 
person  to  whom  it  is  offered,  does  not  like  the  person  that 
does  it,  or  the  way  of  accomplishment  of  it,  there  cannot  be 
an  entire  trust,  because  there  is  not  a  full  adherence  and  ac- 
quiescence of  mind. 

§  82.  There  are  these  two  ways  in  which  the  mind  may 
be  said  to  be  sensible  that  any  thing  is  good  or  excellent : 
1.  When  the  mind  judges  that  any  thing  is  such  as,  by  the 
agreement  of  mankind,  is  called  good  or  excellent,  viz.  that 
which  is  most  to  general  advantage,  and  that  between  which 
and  reward  there  is  a  suitableness  ;  or  that  which  is  agreea- 
ble to  the  law  of  the  country  or  law  of  God.  It  is  a  being 
merely  convinced  in  judgment,  that  a  thing  is  according  to 


468  CONCERNING  FAITH. 

the  meaning  of  the  word,  good,  as  the  word  is  generally  ap- 
plied. 2.  The  mind  is  sensible  of  good  in  another  sense, 
when  it  is  so  sensible  of  the  beauty  and  amiableness  of  tr e 
thing,  that  it  is  sensible  of  pleasure  and  delight  in  the  pres- 
ence of  the  idea  of  it.  This  kind  of  sensibleness  of  good, 
carries  in  it  an  act  of  the  will,  or  inclination  or  spirit  of  ihe 
mind,  as  well  as  of  the  understanding. 

§  83.  The  conditions  of  justification  are,  repentance  and 
faith  ;  and  the  freedom  of  grace  appears  in  the  forgiving  of 
sin  upon  repentance,  or  only  for  our  being  willing  to  part 
with  it,  after  the  same  manner  as  the  bestowment  of  eternal 
life,  only  for  accepting  of  it.  For  to  make  us  an  offer  of 
freedom  from  a  thing,  only  for  quilting  of  it,  is  equivalent  to 
the  offering  the  possession  of  a  thing  for  the  receiving  of 
it.  God  makes  vis  this  offer,  that  if  we  will  in  our  hearts 
quit  sin,  we  shall  be  freed  from  it,  and  all  the  evil  that  be- 
longs to  it,  and  flows  from  it  ;  which  is  the  same  thing  as  the 
offering  us  freedom  only  for  accepting  it.  Accepting,  in  this 
case,  is  quitting  and  parting  with,  in  our  wills  and  inclination. 
So  that  repentance  is  implied  in  faith  ;  it  is  a  part  of  our  wil- 
ling reception  of  the  salvation  of  Jesus  Christ  ;  though  faith 
with  respect  to  sin,  implies  something  more  in  it,  viz.  a  res- 
pect to  Christ,  as  him  by  whom  we  have  deliverance.  Thus 
by  faith  we  destroy  sin,  Gal.  ii    18. 

§  84.  As  to  that  question,  Whether  closing  with  Christ 
in  his  kingly  office  be  of  the  essence  of  justifying  faith  I  I 
would  say,  1.  That  accepting  Christ  in  his  kingly  office,  is 
doubtless  the  proper  condition  of  having  an  interest  in  Christ's 
kingly  office,  and  so  the  condition  of  that  salvation  which  he 
bestows  in  the  execution  of  that  office  ;  as  much  as  accept- 
ing the  forgiveness  of  sins,  is  the  proper  condition  of  the 
forgiveness  of  sin.  Christ,  in  his  kingly  office,  bestows  salva- 
tion ;  and  therefore,  accepting  him  in  his  kingly  office,  by  a 
disposition  to  sell  all  and  suffer  all  in  duty  to  Christ,  and 
giving  proper  respect  and  honor  to  him,  is  the  proper  condi- 
tion of  salvation.  This  is  manifest  by  Heb.  v.  9.  »  And  be- 
ing made  perfect,  he  became  the  author  of  eternal  salvation 
to  all  them  that  obey  him  ;"  and  by  Rom.  x.  10.     «  For  with 


CONCERNING  FAITH.  46* 

the  heart  man  believeth  unto  righteousness,  and  with  the 
mouth  confession  is  made  unto  salvation."  The  apostle 
speaks  of  such  a  confessing  of  Christ,  or  outward  and  open 
testifying  our  respect  to  him,  and  adhering  to  our  duty  to  him, 
as  exposed  to  suffering,  reproach  and  persecution.  And  that 
such  a  disposition  and  practice  is  of  the  essence  of  saving  faith, 
is  manifest  by  John  xii.  42,  43.  "  Nevertheless,  among  the 
chief  rulers  also,  many  believed  on  him  ;  but  because  of  the 
Pharisees  they  did  not  confess  him,  lest  they  should  be  put 
out  of  the  synagogue  :  For  they  loved  the  praise  of  men  more 
than  the  praise  of  God  ;".... compared  with  John  v.  44.  "  How 
can  ye  believe,  which  receive  honor  one  of  another,  and  seek 
not  the  honor  that  cometh  from  God  only  ?" 

2.  Accepting  Christ  as  a  priest  and  king,  cannot  be  separat- 
ed. They  not  only  cannot  be  separated,  or  he  asunder  in  their 
subject,  but  they  cannot  be  considered  as  separate  things  in 
their  natures  ;  for  they  are  implied  one  in  another.  Accept- 
ing Christ  as  a  king,  is  implied  in  accepting  him  as  a  priest : 
For,  as  a  priest,  he  procures  a  title  to  the  benefits  of  his  king- 
ly office  :  and  therefore,  to  accept  him  as  a  priest,  implies  an 
accepting  him  in  his  kingly  office  :  For  we  cannot  accept  the 
purchase  of  his  priesthood,  but  by  accepting  the  benefits  pur- 
chased. If  faith  is  supposed  to  contain  no  more  immediately, 
than  only  an  accepting  of  Christ  as  a  Mediator  for  our  justifi- 
cation ;  yet  that  justification  implies  a  giving  a  title  to  the 
benefits  of  his  kingly  office,  viz.  salvation  from  sin,  and  con* 
formity  to  his  nature  and  will,  and  actual  salvation  by  actu- 
al deliverance  from  our  enemies,  and  the  bestowment  of 
glory 

§  85.  Faith  divine,  is  a  spiritual  conviction  of  the  truth  of 
the  things  of  religion.  Some  have  objected  against  a  spiritual 
sight  of  divine  things  in  their  glorious,  excellent  and  divine 
form,  as  being  the  foundation  of  a  conviction  of  the  truth  or 
real  existence  of  them  ;  because,  say  they,  the  existence  of 
things  is  in  the  order  of  nature  before  forms  or  qualities  of 
them  as  excellent  or  odious  ;  and  so  the  knowledge  of  their 
existence  must  go  before  the  sight  of  their  form  or  quality  ; 
they  must  be  known  to  be,  before  they  are  seen  to  be  excel- 


AfO  CONCERNING  FAITH. 

lent.  I  answer,  It  Is  true,  things  must  be  known  to  be,  befoi?e 
they  are  known  to  be  excellent,  if  by  this  proposition  it  be 
understood,  that  things  must  be  known  really  to  exist,  before 
they  can  be  known  really  to  exist  excellent,  or  really  to  exist 
with  such  and  such  beauty.  And  ail  the  force  of  the  objec- 
tion depends  on  such  a  meaning  of  this  assertion.  But  if 
thereby  be  intended,  that  a  thing  must  be  known  to  have  a 
real  existence  before  the  person  has  a  clear  understanding, 
idea  or  apprehension  of  the  thing  proposed  or  objected  to  his 
\iew,  as  it  is  in  its  qualities  either  odious  or  beautiful,  then  the 
assertion  is  not  true  ;  for  his  having  a  clear  idea  of  something 
proposed  to  his  understanding  or  view,  as  very  beautiful  or 
very  odious,  as  is  proposed,  does  not  suppose  its  reality  ;  that 
is,  it  does  not  presuppose  it,  though  its  real  existence  may 
perhaps  follow  from  it.  But,  in  our  way  of  understanding 
things  in  general  of  all  kinds,  we  first  have  some  understand- 
ing or  view  of  the  thing  in  its  qualities,  before  we  know  its 
existence.  Thus  it  is  in  things  that  we  know  by  our  external 
senses,  by  our  bodily  sight  for  instance.  We  first  see  them, 
or  have  a  clear  idea  of  them  by  sight,  before  we  know  their 
existence  by  our  sight.  We  first  see  the  sun,  and  have  a 
strong,  lively  and  clear  idea  of  it  in  its  qualities,  its  shape, 
its  brightness,  Sec.  before  we  know  there  actually  exists  such 
a  body. 

§  86.  Faith  in  Christ  is  the  condition  of  salvation.  It  is 
observable,  that  as  trusting  in  God,  hoping  in  him,  waiting 
for  him,  Sec.  are  abundantly  insisted  on  in  the  Old  Testament, 
as  the  main  condition  of  God's  favor,  protection,  deliverance 
and  salvation,  in  the  book  of  Psalms  and  elsewhere  ;  so,  in 
most  of  those  places  where  these  graces  of  trust  and  hope  are 
so  insisted  upon,  the  subjects  of  them  are  represented  as  be- 
ing in  a  state  of  trial,  trouble,  difficulty,  danger,  opposition 
and  oppression  of  enemies,  and  the  like.  And  the  clearer 
revelation,  and  more  abundant  light  of  the  New  Testament, 
bring  into  clearer  view  the  state  that  all  mankind  are  in  with 
regard  to  those  things  that  are  invisible,  the  invisible  God, 
an  invisible  world,  and  invisible  enemies,  and  so  shew  men's 
lost,  miserable,  captivated,  dangerous  and  helpless  state,  and 


CONCERNING  FAITH.  471' 

reveal  the  infinite  mercy  of  God,  and  his  glorious  allsufficien- 
cy  to  such  wretched,  helpless  creatures,  and  also  exhibit 
Christ  in  the  character  of  the  Saviour  of  the  miserable,  the 
great  Redeemer  of  captives,  8cc.  Hence  faith,  trust  and  hope, 
are  most  fitly  insisted  on  as  the  duty  and  qualification  pecu- 
liarly proper  for  all  mankind,  and  the  virtue  proper  to  be  ex- 
ercised in  their  circumstances  towards  God  and  Christ,  as 
they  reveal  themselves  in  the  gospel,  as  belonging  to  them 
in  their  character  and  relation  to  us,  and  concern  with  us,  m 
Which  they  are  there  exhibited  ;  and  as  the  grand  condition 
of  our  salvation,  or  our  receiving  those  benefits,  which  we,  as 
sinful,  miserable  and  helpless  creatures,  need  from  them,  and 
which  Christ,  as  a  Redeemer,  appears  ready  to  bestow. 

§  87.  Dr.  Manton  reconciles  the  Apostle  James  and  the 
Apostle  Paul  in  the  following  manner,  in  his  5th  volume  of 
Sermons,  p.  374.  "  Justification  hath  respect  to  some  accu- 
sation :  Now,  as  there  is  a  twofold  law,  there  is  a  twofold  ac- 
cusation and  justification  ;  the  law  of  works,  and  the  law  of 
grace.  Now,  when  we  are  accused  as  breakers  of  the  law  of 
works,  that  is,  as  sinners  obnoxious  to  the  wrath  of  God,  we 
plead  Christ's  satisfaction  as  our  righteousness,  no  works  of 
our  own.  But  when  we  are  accused  as  nonperformers  of  the 
conditions  of  the  covenant  of  grace,  as  being  neglectors  and 
rejectors  of  Christ  the  Mediator,  we  are  justified  by  produc- 
ing our  faith  or  sincere  obedience  ;  so  that  our  righteousness 
by  the  new  covenant  is  subordinate  to  cur  universal  righteous- 
ness, with  respect  to  the  great  law  of  God  ;  and  that  we  have 
only  by  Christ.  If  we  are  charged  that  we  have  broken  the 
first* covenant,  the  covenant  of  works,  we  allege  Christ's  sat- 
isfaction and  merit.  If  charged  not  to  have  performed  the 
conditions  of  the  law  of  grace,  we  answer  it  by  producing  our 
faith,  repentance  and  new  obedience,  and  so  shew  it  to  be  a 
false  charge.  Our  first  and  supreme  righteousness  consists 
in  the  pardon  of  our  sins,  and  our  acceptance  in  the  beloved, 
and  our  right  to  impunity  and  glory.  Our  second  and  sub- 
ordinate righteousness,  in  having  the  true  condition  of  pardon 
and  life.  In  the  first  sense,  Christ's  righteousness  alone  is 
our  justification   and  righteousness.     Faith  and  repentance; 


472  CONCERNING   FAITH. 

or  new  obedience,  is  not  the  least  part  of  it.  But,  in  the  sec- 
ond, believing,  repenting  and  obeying,  is  our  righteousness  in 
their  several  respective  ways,  viz.  that  the  righteousness  of 
Christ  may  be  ours,  and  continue  ours."  See  also  Dr.  Man- 
ton  on  James,  p.  310,  31 1,  312,  and  p.  331,  8cc. 

Faith  is  connected  with  obedience.  The  very  acceptance 
of  Christ  in  his  priestly  office,  making  atonement  for  sin  by 
his  blood,  and  fulfilling  the  law  of  God  by  his  perfect  obedi- 
ence unto  death  ;  and  so  the  very  approbation  of  the  attribute 
of  God,  as  it  is  there  exhibited,  an  infinitely  holy  mercy  :  I 
say,  merely  the  souPs  acceptance  and  approbation  of  these 
things,  do  thoroughly  secure  holiness  of  heart  and  life  in  the 
redeemed  of  Jesus  Christ.  They  will  secure  their  conformi- 
ty to  the  law  of  God,  though,  by  this  very  mercy,  and  this 
very  Saviour,  they  are  set  at  liberty  from  the  law,  and  are  no 
longer  under  the  law,  as  a  law  with  its  sanctions  immediately 
taking  hold  of  them,  and  binding  them  by  its  sanctions  or 
threatenings,  connecting  and  binding  together  its  fulfilment 
and  life,  and  its  violation  and  death.  Our  hearts  approving 
of  that  holy  mercy  of  God  that  appears  in  his  shewing  mercy 
to  sinners,  in  a  way  of  perfectly  satisfying  the  law,  suffering 
all  the  penalty  of  it,  and  of  perfectly  fulfilling  and  answering 
the  precepts  of  it,  implies  an  heart  fully  approving  the  law  it- 
self, as  most  worthy  to  be  fulfilled  and  satisfied,  approving 
the  authority  that  established  the  law,  and  so  its  infinite  wor- 
thiness of  being  obeyed  ;  in  that  we  approve  of  it,  that  so 
great  a  person  should  submit  to  that  authority,  and  do  honor 
to  it,  by  becoming  a  servant  to  obey  God,  and  a  sacrifice  to 
satisfy  for  the  contempt  done  his  authority,  and  that  we  ap- 
prove the  holy  law  itself  as  worthy  of  such  great  honor  to  be 
done  it.  It  implies  a  heart  entirely  detesting  sin,  and  in  some 
sort,  sensible  of  the  infinite  detestableness  of  it,  that  wc  ap- 
prove of  God's  making  such  a  manifestation  of  his  detestation 
of  it,  and  approve  of  the  declared  fitness  and  necessity  of  its 
being  punished  with  so  great  a  punishment  as  the  sufferings 
of  Christ.  Our  accepting  such  sufferings  as  an  atonement 
for  our  sin,  implies  a  heart  fully  repenting  of  and  renouncing 
sin  ;  for  it  implies  not  only  a  conviction  that  we  deserve  so 


CONCERNING  FAITH.  473 

Ijreat  a  punishment,  and  not  only  a  mere  conviction  of  con- 
science, but  an  approbation  of  heart  of  the  connexion  of  such 
sin  with  such  punishment,  which  implies  an  hatred  of  the  sin 
punished  ;  and  the  heart's  entire  approbation  of  such  meth- 
ods perfectly  to  fulfil  the  obedience  of  the  law,  by  so  great  a 
person,  and  by  his  doing  so  great  things,  and  denying  himself 
so  much,  implies  a  very  high  approbation  of  this  law,  and  the 
authority  of  the  lawgiver.  Therefore,  this  acceptance  of  Christ 
as  a  Saviour,  by  his  obedience  and  atonement,  and  an  accept- 
ance of  God's  holy  mercy,  forgiving  sin,  and  giving  life  in  this 
way,  does  well  secure  universal  obedience  to  the  law  of  God 
as  a  law  of  liberty,  and  with  a  free  and  ingenuous  spirit,  by 
(he  obedience  of  children,  and  not  of  slaves.  Thus,  the  faith 
that  justifies  the  sinner,  destroys  sin  ;  and  the  heart  -is  purifi- 
ed by  faith.  So  far  as  this  evangelical  spirit  prevails,  so  far 
fear,  or  a  legal  spirit,  will  be  needless  to  restrain  from  sin, 
and  so  far  will  such  a  legal  spirit  cease   and  be   driven  away- 

Coroll.  What  has  been  observed,  is  a  confirmation  that 
this  is  the  true  nature  of  justifying  faith,  and  that  the  essence 
of  it  lies  very  much  in  the  approbation  and  acceptance  of  the 
heart. 

§  88.  I  John  v.  1,  2,  3,  4,  5.  «  Whosoever  believeth  that 
Jesus  is  the  Christ,  is  born  of  God  ;  and  every  one  that  lov- 
eth  him  that  begat,  loveth  him  also  that  is  begotten  of  him. 
By  this  we  know  that  we  love  the  children  of  God,  when  we 
love  God,  and  keep  his  commandments.  For  this  is  the  love 
of  God,  that  we  keep  his  commandments  :  And  his  com- 
mandments are  not  grievous.  For  whatsoever  is  born  of 
God,  overcometh  the  world  :  And  this  is  the  victory  that 
overcometh  the  world,  even  our  faith."  It  is  a  doctrine 
taught  in  this  text,  that  saving  faith  differs  from  all  common 
faith  in  its  nature,  kind  and  essence.  This  doctrine  is  infer- 
red from  the  text,  thus  :  It  is  said,  "  Whosoever  believeth 
that  Jesus  is  the  Christ,  is  born  of  God  ;"  by  which  it  is  man- 
ifest, that  there  was  some  great  virtue  that  the  apostles  and 
Christians  in  those  days  used  to  call  by  the  name  of  faith  or 
believing,  believing  that  Jesus  is  Christ,  and  the  like  ;  which 
was  a  thing  very  peculiar  and  distinguishing,  and  belonging- 

Vol.  IV.  3  M 


4T4  CONCERNING  FAITH. 

only  to  those  that  were  born  of  God.  Thereby  cannot  b» 
meant,  therefore,  only  a  mere  assent  to  the  doctrines  of  the 
gospel,  because  that  is  common  to  saints  and  sinners,  as  is 
very  evident.  The  Apostle  James  plainly  teaches  in  chapter 
ii.  that  this  faith  may  be  in  those  that  are  not  in  a  state  of  sal- 
vation. And  we  read  in  the  Evangelists,  of  many  that  in  this 
sense  believed,  to  whom  Christ  did  not  commit  himself,  be- 
cause-he  knew  what  was  in  them  ;  John  ii.  at  the  latter  end, 
and  many  other  places.  When  it  is  said,  "  Whosoever  be- 
lieyeth  that  Jesus  is  the  Christ,  is  bom  of  God  ;"  thereby  can- 
not be  meant,  whosoever  has  such  an  assent  as  is  perfect,  so 
as  to  exclude  all  remaining  unbelief;  for  it  is  evident,  that 
the  faith  of  good  men  does  not  do  this.  Thus,  a  true  believ- 
er said,  Mark  ix.  24.  "  Lord,  I  believe  ;  help  thou  mine  un- 
belief;" and  Christ  is  often  reproving  his  true  disciples,  that 
they  have  so  little  faith.  He  often  says  to  them,  "  O  ye  of 
little  faith  ;"  and  speaks  sometimes  as  if  their  faith  were  less 
than  a  grain  of  mustard  seed.  Nor  can  the  apostle,  when  he 
says,  "  Whosoever  believeth  that  Jesus  is  the  Christ,  is  born 
of  God,"  mean,  that  whosoever  has  a  predominant  assent,  or 
an  assent  that  prevails  above  his  dissent,  or  whose  judgment 
preponderates  that  way,  and  has  more  weight  in  that  scale 
than  the  other;  because  it  is  plain  that  it  is  not  true  that  eve- 
ry one  that  believes  in  this  sense,  is  born  of  God.  Many 
natural,  unregenerate  men,  have  such  a  preponderating  judg- 
ment of  the  truth  of  the  doctrines  of  the  gospel  ;  without  it, 
there  is  no  belief  of  it  at  all.  For  believing,  in  the  lowest 
sense,  implies  a  preponderating  judgment ;  but  it  is  evident, 
as  just  now  was  observed,  that  many  natural  men  do  believe  : 
They  do  judge  that  the  doctrine  is  true,  as  the  devils  do. 

And  again,  when  the  apostle  says,  "  Whosoever  believeth 
that  Jesus  is  the  Christ,  is  born  of  God  ;"  all  that  he  intends, 
cannot  be  only,  that  whosoever  is  come  to  a  certain  particu- 
lar intermediate  degree  of  assent,  between  the  lowest  degree 
of  preponderating  assent  and  a  perfect  assent,  excluding  all 
remains  of  unbelief;  he  cannot  mean  any  certain  particular 
intermediate  degree  of  assent,  still  meaning  nothing  but  mere 
assent  by  believing.     For  he  does  not  say,  he  that  believes  or 


CONCERNING  FAITH.  4?5 

assents  that  Jesus  is  the  Christ,  to  such  a  certain  degree  is 
born  of  God  ;  but  whosoever  believes  that  Jesus  is  the  Christ, 
is  born  of  God  ;  by  which  must  be  understood,  that  whosoever 
at  all  performs  that  act  which  the  apostle  calls  by  that  name, 
or  whosoever  has  any  thing  at  all  of  that  kind  of  virtue  which 
the  apostle  calls  believing,  is  born  of  God  ;  and  that  he  that 
is  not  born  of  God,  has  not  that  virtue  that  he  meant,  out  is 
wholly  without  it.  And  besides,  it  would  be  unreasonable  to 
suppose,  that  by  this  believing,  which  the  apostle  there  and 
elsewhere  lays  down  as  such  a  grand  note  of  distinction  be- 
tween those  that  are  born  of  God,  and  those  that  are  not,  is 
meant  only  a  certain  degree  of  assent,  which  such  have,  that 
differs  less  from  what  those  may  have,  that  are  not  born  of 
God,  than  nine  hundred  and  ninety  and  nine  from  a  thousand  ; 
yea,  that  differs  from  it  an  infinitely  little.  For  this  is  the 
case,  if  the  difference  be  only  gradual,  and  it  be  only  a  cer- 
tain degree  of  faith  that  is  the  mark  of  being  born  of  God.  If 
this  was  the  apostle's  meaning,  he  would  use  words  in  a  man- 
ner not  consistent  with  the  use  of  language,  as  he  would  call 
things  infinitely  nearly  alike  by  such  distant  and  contrary 
names  ;  and  would  represent  the  subjects  in  whom  they  are, 
as  of  such  different  and  contrary  characters,  calling  one  be- 
liever, and  the  other  unbeliever,  one  the  children  of  God,  and 
those  that  are  born  of  God,  and  the  other  the  children  of  the 
devil,  as  this  apostle  calls  all  that  are  not  born  of  God,  in  this 
epistle,  (see  chapter  iii.  9,  10,)  and  would  represent  one  as 
setting  to  his  seal  that  God  is  true,  and  the  other  as  making 
him  a  liar,  as  in  the  10th  verse  of  the  context.  And  besides, 
if  this  were  the  case,  if  believers  in  this  sense  only,  with  such 
an  infinitely  small  gradual  difference,  was  all  that  he  meant, 
it  would  be  no  such  notable  distinction  between  those  that  are 
born  of  God  and  those  that  are  not,  as  the  apostle  repre- 
sents, and  as  this  apostle,  and  other  apostles,  do  every 
where  signify.  Nay,  it  would  not  be  fit  to  be  used  as 
a  sign  or  characteristic  for  men  to  distinguish  themselves 
by  ;  for  such  minute,  gradual  differences,  which  in  this 
case  would  be  alone  certainly  distinguishing,  are  altogeth- 
er undiscernible,  or  at  least  with  great  difficulty  determined  ; 
therefore,  are  not  fit  to  be  given  as  distinguishing  notes  of  lh§ 


4/6  CONCERNING  FAITH. 

Christian  character.  If  words  are  every  where  used  aftpp 
this  manner  in  the  Bible,  and,  by  faith  in  Christ,  as  the  word 
is  generally  used  there,  is  meant  only  the  assent  of  the  un- 
derstanding, and  that  not  merely  a  predominant  assent,  nor 
yet  a  perfect  assent,  excluding  all  remaining  unbelief,  but  on- 
Jy  a  certain  degree  of  assent  between  these  two,  rising  tip  just 
to  such  a  precise  height,  so  that  he  that  has  this  shall  every 
where  be  called  a  believer  ;  and  he  whose  assent,  thoutih  it 
predominates  also,  and  rises  up  as  high  as  the  otiier  wirhin 
an  infinitely  little,  shall  be  called  an  unbeliever,  one  that  wick- 
edly makes  God  a  liar,  Sec.  this  is  in  effect  to  use  words  with- 
out any  determinate  meaning  at  all,  or,  which  is  the  same 
thing,  any  meaning  proportioned  to  our  understandings ; 
therefore,  there  is  undoubtedly  some  great  and  notable  differ- 
ence between  the  faith  of  those  who  are  in  a  state  of  salvation, 
and  that  of  those  who  are  not  :  Insomuch  that,  without  that 
very  faith,  according  to  the  common  use  of  language  in  these 
days,  those  who  were  not  in  a  state  of  salvation,  may  be  said 
not  to  believe  at  all.  And  besides,  that  virtue  that  the  apos- 
tle here  speaks  of  as  such  a  great  and  distinguishing  note  of 
a  child  of  God,  he  plainly  speaks  of  as  a  supernatural  thing, 
as  something  not  in  natural  men,  and  given  only  in  regenera- 
tion or  being  born  of  God,  which  is  the  great  change  of  men 
from  that  which  is  natural  to  that  which  is  supernatural. 
Men  may  have  what  is  natural,  by  their  being  born,  born  in  a 
natural  way  ;  but  they  have  what  is  supernatural,  by  being 
born  again,  and  born  of  God.  But,  says  the  apostle,  "  Who- 
soever believeth  that  Jesus  is  the  Christ,  is  born  of  God." 
The  same  faith  is  plainly  spoken  of  as  a  supernatural  thing 
in  the  foregoing  chapter,  verse  15.  "  Whosoever  shall  con- 
fess that  Jesus  is  the  Son  of  God,  God  dwelleth  in  him,  and 
he  in  God." 

But  common  faith  is  not  a  supernatural  thing,  any  more 
than  a  belief  of  any  history.  It  is  obtained  by  the  same  means. 
If  one  be  natural,  and  the  other  supernatural,  then  undoubted- 
ly the  difference  is  not  only  such  a  gradual  difference,  differ- 
ing but  an  infinitely  little.  If  all  lies  in  the  degree  of  assent, 
let  us  suppose  that  a  thousand  degrees  of  assent  be  required 


CONCERNING  FAITH.  477 

to  salvation,  and  that  there  is  no  difference  in  kind  in  the  faith 
of  others;     how  unreasonable  is  it  to  say,  that  when  a  man 
can  naturally  raise  his  assent  to  nine  hundred  and  ninetynine 
degrees,  yet  he   cannot  reach  the  other  degree,  by  any  im- 
provement, but  there  must  be  a  new  birth  in  order  to  the 
other  degree  !     And  as  it  is  thus  evident,  that  the  faith  or 
believing  that  Jesus  is  the  Christ,  which  the  apostle  speaks  of 
in  the  text,  is  some  virtue  intended  by  the  apostle,  differing 
pot  only  in  degree,   but  in  nature   and  kind,   from  any   faith 
that  unregenerate  men  have  ;    so  I  would  observe,  that  it  is 
evident,  that  this  special  faith,   of  which   the  apostle  speaks, 
that   so  differs  from   common  faith,  is   not  only  a  faith  that 
some  Christians  only  have  obtained,  but  that  all  have   it  that 
are  in  a  state  of  salvation  ;   because  the   same  faith  is  often 
spoken  of  as  that  which  first  brings  men  into  a  state  of  salva- 
tion, and  not  merely  as  that  which   Christians  attain  to  after- 
wards,  after  they  have  performed  the  condition  of  salvation. 
How  often  are  we  taught,  that  it  is  by  faith  in  Christ  we 
are  justified  ;   and  that  he  that  believes  not,   is  in  a  state  of 
condemnation  ;    and  that  it  is  by  this,  men  pass  from  a  state 
of  condemnation  to  a  state  of  salvation.     Compare  John  v. 
21.     "  Verily,  verily,   I  say  unto  you,  He  that  heareth   my 
words,  and  believeth  on  him  that   sent  me,  hath  everlasting 
life,  and  shall  not  come  into  condemnation,  but  is  passed  from 
death  unto  life  ;"  with  chapter  hi.  18.     "  He  that  believeth 
on  him,  is  not  condemned  ;    but  he  that  believeth  not,  is  con- 
demned already,  because  he  hath  not  believed  in  the  name  of 
the  only  begotten  Son  of  God."     And  this  faith   that  thus 
brings  into  a  state  of  life,  is  expressed  in  the  same  words  as  it 
is  in  the  text,  in  John  xx.  31.     "  But  these  things  are  written, 
that  ye  might  believe  that  Jesus  is  the  Christ,  the  Son  of  God  ; 
and  that  believing,  ye  might  have  life  through  his  name."  Thus 
it  is  manifest  that  the  faith  spoken  of  in  the  text,  is  the  faith  that 
all  men  have  that  are  in  a  state  of  salvation,  and  the  faith  by 
which  they  first  come  into  salvation,   and  that   it  is  a   faith  es- 
pecially differing  in  nature  and  kind  from  all  common  faith. 
In  the  further  prosecution  of  this  discourse,  I    shall,    1. 
Bring  some  further  arguments  to  prove,  that  saving  faith 


,*f*  CONCERNING  FAITH. 

differs  from  common  faith  in  nature  and  essence.  2.  Shew 
•wherein  the  essential  difference  lies,  confirming  the  same 
from  the  Scriptures,  which  will  further  prove  the  truth  of 
the  doctrine. 

Tirst.  I  am  to  bring  some  farther  arguments  to  prove 
the  doctrine  :  And  here  I  would  observe,  that  there  is  some 
kind  of  difference  or  other,  is  most  apparent  from  the  vast 
distinction  made  in  scripture,  insomuch,  that  those  who  have 
faith,  are  all  from  time  to  time  spoken  of  as  justified,  and  in  a 
state  of  salvation,  having  a  title  to  eternal  life,  Sec.  Rom.  i. 
16,  17.  "  The  gospel  is  the  power  of  God  to  salvation  to  ev- 
ery one  that  believeth/'  And  chap.  iii.  22.  "  Even  the 
righteousness  of  God,  which  is  by  faith  of  Jesus  Christ, 
"unto  all,  and  upon  all  that  believe."  Rom.  x.  4.  "  Christ  is 
the  end  of  the  law  for  righteousness  to  every  one  that  be- 
lieveth."  Acts  xiii.  39,  "  And  by  him  all  that  believe  are 
justified."  In  these  and  other  places,  a  state  of  salvation  is 
predicated  of  every  one  that  belicveth  or  hath  faith.  It  is  not 
said  of  every  one  that  belicveth  and  walks  answerably,  or  of 
every  one  that  believeth  and  takes  up  an  answerable  resolu- 
tion to  obey  ;  which  would  be  to  limit  the  proposition,  and 
make  an  exception,  and  be  as  much  as  to  say,  not  every  one 
that  is  a  believer,  but  to  such  believers  only  as  not  only  be- 
lieve, but  obey.  But  this  does  not  consist  with  these  univer- 
sal expressions  :  "  The  gospel  is  the  power  of  God  to  sal- 
vation to  every  one  that  believeth."  "  The  righteousness  of 
God  is  unto  ail.  and  upon  all  them  that  believe."  "  Christ  is 
the  end  of  the  law  for  righteousness  to  every  one  that  be- 
lieveth." And  by  the  supposition,  they  that  have  not  saving 
faith  are  in  a  state  of  damnation  ;  as  it  is  also  expressly  said 
in  Scripture,  "  He  that  believeth  not,  shall  be  damned,"  and 
the  like.  So  that  it  is  evident  that  there  is  a  great  difference 
between  the  virtue  that  the  scripture  calls  by  the  name 
faith,  and  speaks  of  as  saving  faith,  let  it  be  what  it  will,  and 
all  that  is  or  can  be  in  others.  But  here  I  would  ob- 
serve particularly  :  The  difference  must  either  be  only  in 
the  degree  of  faith,  and  in  the  effects  of  it,  or  it  is  in  the  pas 
turc  of  the  faith  itself.     And  I  would, 


Concerning  faith.  4r* 

t.     Shew  that  it  is  not  merely  a  difference  in  degree. 

1.  There  are  other  scriptures,  besides  the  text,  that  speak  of 
saving  faith  as  a  supernatural  thing.  Mat.  xvi.  15,  16,  17. 
"  He  saith  unto  them,  But  whom  say  ye  that  I  am  ?  And 
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  ;  for  flesh  and  blood  hath 
not  revealed  it  unto  thee,  but  my  father  which  is  in  heaven." 
This  must  evidently  be  understood  of  a  supernatural  way  of 
coming  by  this  belief  or  faith  ;  such  a  way  as  is  greatly  dis- 
tinguished from  instruction  or  judgment  in  other  matters, 
such  as  the  wise  and  prudent  in  temporal  things  had.  So 
Luke  x.  21,  22.  "  In  that  hour,  Jesus  rejoiced  in  spirit,  and 
said,  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 
seemeth  good  in  thy  sight.  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."  So,  to  the  same  pur- 
pose is  John  vi.  44,  45.  "  No  man  can  come  to  me,  except 
the  Father,  which  hath  sent  me,  draw  him :  And  I  will 
raise  him  up  at  the  last  day.  It  is  written  in  the  prophets, 
And  they  all  shall  be  taught  of  God  J  Every  man  therefore 
that  hath  heard,  and  hath  learned  of  the  Father,  cometh  un- 
to me."  And  what  is  meant,  is  not  merely  that  God  gives 
it  in  his  providence  ;  for  so  he  gives  the  knowledge  of  those 
wise  and  prudent  men  mentioned  in  the  forecited  passage.  It 
is  said,  that  he  gives  it  by  the  teachings  of  his  Spirit,  as  a~>- 
pears  by  1  Cor.  xii.  2.  «  No  man  can  say  that  Jesus  is  the 
Lord,  but  by  the  Holy  Ghost."  And  the  common  influences 
of  the  Spirit,  such  as  natural  men,  or  men  that  are  unregen- 
erated  may  have,  are  not  meant,  as  appears  by  what  the  same 
apostle  says  in  the  same  epistle,  chap.  ii.  14.  «  But  the  nat- 
ural 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."  The  things  of  the 
Spirit  cf  God,  to  which  the  apostle  has  a  special  respect,  are 
fhe  doctrine  of  Christ  crucified,  as  appears  by  the  beginning 


480  CONCERNING  FAITrf. 

of  the  chapter,  and  by  the  foregoing  chapter,  which  he  says  14 
to  the  Jews  a  stumbling  block,  and  to  the  Greeks  foolishness. 
And  that  the  influence  of  the  Spirit,  in  which  this  saving  faith 
is  given,  is  not  any  common  influence,  or  any  thing  like  it,  but 
is  that  influence  by  which  men  are  God's  workmanship,  made 
over  again,  or  made  new  creatures,  is  evident,  by  Ephesians 
ii.  8,  9,  10.  "  For  by  grace  are  ye  saved,  through  faith  ;  and 
that  not  of  yourselves  :  It  is  the  gift  of  God  :  Not  of  works, 
lest  any  man  should  boast.  For  we  are  his  workmanship, 
created  in  Christ  Jesus  unto  good  works,  which  God  hath  be- 
fore ordained  that  we  should  walk  in  them."  And  so,  it  is 
manifest  by  the  text,  that  this  influence  by  which  this  faith  is 
given,  is  no  common  influence,  but  a  regenerating  influence, 
1  John  v.  1....5.  "  Whosoever  believeth  that  Jesus  is  the 
Christ,  is  born  of  God  ;  and  every  one  that  lcveth  him  that 
begat,  loveth  him  also  that  is  begotten  of  him.  By  this  we 
know  that  we  love  the  children  of  God,  when  we  love  God 
and  keep  his  commandments,"  &c.  It  is  spoken  of  as  a 
great  work,  so  wrought  by  God,  as  remarkably  to  shew  his 
power,  2  Thess.  i.  11.  "Wherefore  also,  we  pray  always 
for  you,  ^hat  our  God  would  count  you  worthy  of  this  calling, 
and  fulfil  all  the  good  pleasure  of  his  goodness,  and  the  work 
of  faith  with  power."  And  that  which  makes  the  argument 
yet  more  clear  and  demonstrative  is,  that  it  is  mentioned  as 
one  of  the  distinguishing  characters  of  saving  faith,  that  it  is 
the  faith  of  the  operation  of  God  ;  Col.  ii.  12.  "  You  are  ris- 
en with  him  through  the  faith  of  the  operation  of  God,  who 
hath  raised  him  from  the  dead."  Now,  would  this  faith  be 
any  distinguishing  character  of  the  true  Christian,  if  it  were 
not  a  faith  of  a  different  kind  from  that  which  others  may 
have  ?  And  besides,  it  is  evidently  suggested  in  the  words, 
that  it  is  by  a  like  wonderful  operation  as  the  raising  of  Christ 
from  the  dead  ;  especially  taken  with  the  following  verse. 
The  words  taken  together  are  thus,  verse  12,  13.  "Buried 
with  him  in  baptism,  wherein  also  you  arc  risen  with  him 
through  the  faith  of  the  operation  of  God,  who  raised  him 
from  the  dead.  And  you,  being  dead  in  your  sins,  and  the 
nncircumcision  of  your  flesh,   hath  he  quickened  together 


CONCERNING  FAITH.  4Si 

with  him,  having  forgiven  you  all  trespasses."  Let  this  be 
compared  with  Eph.  i.  18,  19.  "  The  eyes  of  your  under- 
standing 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  ward  who  believe,  according  to  the  work- 
ing of  his  mighty  power."  Now,  is  it  reasonable  to  suppose, 
that  such  distinctions  as  these  would  be  taught,  as  taking 
place  between  saving  faith  and  common  faith,  if  there  were 
no  essential  difference,  but  only  a  gradual  difference,  and  they 
approached  infinitely  near  to  each  other  ? 

2.  The  distinguishing  epithets  and  characters  ascribed 
to  saving  faith  in  Scripture,  are  such  as  denote  the  difference 
to  be  in  nature  and  kind,  and  not  in  degree  only.  One  dis- 
tinguishing epithet  is  firccious,  2  Peter  i.  1.  "  Like  precious 
faith  with  us."  Nov/,  preciousness  is  what  signifies  more 
properly  something  of  the  quality,  than  of  the  degree.  As 
preciousness  in  gold  is  more  properly  a  designation  of  the 
quality  of  that  kind  of  substance,  than  the  quantity.  And 
therefore,  when  gold  is  tried  in  the  fire  to  see  whether  it  be 
true  gold  or  not,  it  is  not  the  quantity  of  the  substance  that  is 
tried  by  the  fire,  but  the  precious  nature  of  the  substance. 
So  it  is  when  faith  is  tried  to  see  whether  it  be  a  saving  faith 
or  not.  1.  Peter  i.7,  "That  the  trial  of  your  faith  being 
much  more  precious  than  of  gold  that  perisheth,  though  it 
be  tried  with  fire,  might  be  found  unto  praise,  and  honor,  and 
glory,  at  the  appearing  of  Jesus  Christ."  If  the  trial  was  not 
of  the  nature  and  kind,  but  only  of  the  quantity  of  faith  ;  how 
exceedingly  improper  would  be  the  comparison  between  the 
trial  of  faith  and  the  trial  of  gold?  Another  distinguishing- 
Scripture  note  of  saving  faith  is,  that  it  is  the  faith  of  Abra- 
ham. Rom.  iv.  16.  "  Therefore  it  is  of  faith,  that  it  might 
be  by  grace  ;  to  the  end  the  promise  might  be  sure  to  all  the 
seed,  not  to  that  only  which  is  of  tne  law,  but  to  that  also 
which  is  of  the  faith  of  Abraham,  who  is  the  father  of  us  all." 
Now,  the  faith  of  Abraham  cannot  be  faith  of  that  degree  of 
•which  Abraham's  was  ;  for  undoubtedly  multitudes  are  in 
a  state   of  salvation,  that  have   not  that  emincncv   of  faith. 

Vol.  IV.  3  N 


4*2  CONCERNING    FAITH. 

Therefore,  nothing  can  be  meant  by  the  faith  of  Abraham, 
but  faith  of  the  same  nature  and  kind.  Again,  another  dis- 
tinguishing Scripture  note  of  saving  faith  is,  that  it  is  faith 
unfeigned.  1  Tim.  i.  5.  "  Now  the  end  of  the  command- 
ment is  charity,  out  of  a  pure  heart,  and  of  a  good  conscience, 
and  of  faith  unfeigned."  2  Tim.  i.  5.  "  When  I  call  to  re- 
membrance the  unfeigned  faith  that  is  in  thee,  which  dwelt 
first  in  thy  grandmother  Lois,  and  thy  mother  Eunice  ;  and 
I  am  persuaded  that  in  thee  also."  Now  this  is  an  epithet 
that  denotes  the  nature  of  a  thing,  and  not  the  degree  of  it. 
A  thing  may  be  unfeigned,  and  yet  be  but  to  a  small  degree. 
To  be  unfeigned,  is  to  be  really  a  thing  of  that  nature  and 
kind  which  it  pretends  to  be  ;  and  not  a  false  appearance,  or 
mere  resemblance  of  it.  Again,  another  note  of  distinction 
between  saving  faith  and  common  faith,  plainly  implied  in 
Scripture,  is,  that  it  differs  from  the  faith  of  devils.  It  is  im- 
plied in  James  ii.  18,  19.  «  Yea,  a  man  may  say,  Thou  hast 
faith,  and  I  have  works  :  Shew  me  thy  faith  without  thy 
works,  and  I  will  shew  thee  my  faith  by  my  works.  Thou 
believest  that  there  is  one  God  ;  thou  dost  well :  The  devils 
also  believe  and  tremble."  Here  it  is  first  implied,  that  there 
is  a  difference  between  saving  faith  and  common,  that  may 
be  shewn  by  works ;  a  difference  in  the  cause,  that  may  be 
shewn  by  the  effects  ;  and  then  it  is  implied  this  difference 
lies  in  something  wherein  it  differs  from  the  faith  of  devils  ; 
otherwise  there  is  no  force  in  the  apostle's  reasoning.  But 
this  difference  cannot  lie  in  the  degree  of  the  assent  of  the 
understanding  ;  for  the  devils  have  as  high  a  degree  of  assent 
as  the  real  Christian.  The  difference  then  must  lie  in  the 
peculiar  nature  of  the  faith. 

3.  That  the  difference  between  common  faith  and  sav- 
ing faith  does  not  lie  in  the  degree  only,  but  in  the  nature  and 
essence  of  it,  appears  by  this  ;  that  those  who  are  in  a  state 
of  damnation  are  spoken  of  as  being  wholly  destitute  of  it,  as 
wholly  without  that  sort  of  faith  that  the  saints  have.  They 
are  spoken  of  as  those  that  believe  not,  and  having  the  gospel 
hid  from  them,  being  blind  with  regard  to  this  light ;  as  2 
Cor.  i v.  3,  4.     "  But  if  our  gospel  be  hid,  it  is  hid  to  them. 


CONCERNING  FAITH.  463 

that  are  lost :  In  whom  the  God  of  this  world  hath  blinded 
the  minds  of  them  which  believe  not,  lest  the  light  of  the 
glorious  gospel  of  Christ,  who  is  the  image  of  God,  should 
shine  unto  them."  Now,  can  these  things  be  said  with  any 
propriety,  of  such  as  are  lost  in  general,  if  many  of  them  as 
well  as  the  saved,  have  the  same  sort  of  faith  of  the  same 
gospel,  but  only  in  a  less  degree,  and  some  of  them  falling 
short  in  degree,  but  very  little,  perhaps  one  degree  in  a  mil- 
lion ?  How  can  it  be  proper  to  speak  of  the  others,  so  little 
excelling  them  in  the  degree  of  the  same  light,  as  having 
the  light  of  the  knowledge  of  the  glory  of  God  shining  unto 
them,  and  beholding  as  with  open  face  the  glory  of  the  Lord, 
as  is  said  of  all  true  believers  in  the  context  ?  While  those 
are  spoken  of  as  having  the  gospel  hid  from  them,  their 
minds  blinded,  lest  the  light  of  the  glorious  gospel  should 
shine  unto  them,  and  so  as  being  lost,  or  in  a  state  of  da'mna- 
tion  ?     Such  interpretations  of  Scripture  are  unreasonable. 

4.  That  the  difference  between  saving  faith  and  common 
faith  is  not  in  degree,  but  in  nature  and  kind,  appears  from 
this,  that,  in  the  Scripture,  saving  faith,  when  weakest,  and 
attended  with  very  great  doubts,  yet  is  said  never  to  fail. 
Luke  xxii.  31,  32.  "  And  the  Lord  said,  Simon,  Simon,  be- 
hold, Satan  hath  desired  to  have  you,  that  he  may  sift  you  as 
wheat :  But  I  have  prayed  for  thee,  that  thy  faith  fail  not  ; 
and  when  thou  art  converted,  strengthen  thy  brethren."  The 
faith  of  Peter  Avas  attended  with  very  great  doubts  concerning 
Christ  and  his  cause.  Now,  if  the  distinction  between  saving 
faith  and  other  faith  be  only  in  the  degree  of  assent,  whereby 
a  man  was  brought  fully  to  assent  to  the  truth,  and  to  cease 
greatly  to  question  it ;  then  Peter's  faith  would  have  failed. 
He  would  have  been  without  any  saving  faith.  For  he  great- 
ly questioned  the  truth  concerning  Christ  and  his  kingdom, 
especially  when  he  denied  him.  Other  disciples  did  so  too  ; 
for  they  all  forsook  him  and  fled.  Therefore  it  follows,  that 
there  is  something  peculiar  in  the  very  nature  of  saving  faith, 
that  remains  in  times  even  of  greatest  doubt,  and  even  at 
those  times  distinguishes  it  from  all  common  faith. 


484  CONCERNING  FAITH. 

I  now  proceed,  II.  To  shew  that  it  does  not  consist  owtyv 
in  the  difference  of  effects.  The  supposition  that  I  wcu.ti 
disprove  is  this,  That  there  is  no  difference  between  saving 
faith  and  common  faith  as  to  their  nature  :  Ail  the  iliffer- 
ence  lies  in  this,  that  in  him  that  is  in  a  state  ofsaha; 
faith  produces  another  effect ;  it  works  another  wy  it 
produces  a  settled  determination  of  mind,  to  walk  in  i  of 

universal  and  persevering  obedience.  In  the  unrcgei  e, 
although  his  faith  be  the  same  with  that  of  the  regenerate, 
and  he  has  the  same  assent  of  his  understanding  to  the  truths 
of  the  gospel,  yet  it  does  not  prove  effectual  to  bring  him  to 
such  a  resolution  and  answerable  practice.  In  opposition  to 
this  notion,  I  would  observe, 

1.  That  it  is  contrary  to  the  reason  of  mankind,  to  sup= 
pose  different  effects,  without  any  difference  in  the  cause.  It 
has  ever  been  counted  to  be  good  reasoning  from  the  effect 
to  the  cause  ;  and  it  is  a  way  of  reasoning  that  common  sense 
leads  mankind  to.  But  if,  from  a  different  effect,  there  is  no 
arguing  any  difference  in  the  cause,  this  way  of  reasoning 
must  be  given  up.  If  there  be  a  difference  in  the  effect,  that 
does  not  arise  from  some  difference  in  the  cause,  then  there 
is  something  in  the  effect  that  proceeds  not  from  its  cause, 
viz.  that  diversity  ;  because  there  is  no  diversity  in  the  cause 
to  answer  it  :  Therefore,  that  diversity  must  arise  from 
nothing,  and  consequently  is  no  effect  of  any  thing  ;  which 
is  contrary  to  the  supposition.  So  this  hypothesis  is  at  once 
reduced  to  a  contradiction.  If  there  be  a  difference  in  the 
effect,  that  difference  must  arise  from  something  ;  and  that 
which  it  arises  from,  let  it  be  what  it  will,  must  be  the  cause 
of  it.  And  if  faith  be  the  cause  of  this  diversity  in  the  ef- 
fect, as  is  supposed,  then  I  would  ask,  what  is  there  in  faith, 
that  can  be  the  cause  of  this  diversity,  seeing  there  is  no  di- 
versity in  the  faith  to  answer  it  ?  To  say  that  the  diversity 
of  the  effect  arises  from  likeness  or  sameness  in  the  cause, 
is  a  gross  and  palpable  absurdity  ;  and  is  as  much  as  to 
sav,  that  difference  is  produced  by  no  difference  :  Which 
is  the  same  thing  as  to  say,  that  nothing  produces  some- 
thing 


CONCERNING  FAITH.  485 

2.  If  there  were  a  difference  in  the  effects  of  faith,  but  no 
difference  in  the  faith  itself,  then  no  difference  of  faith  could 
be  shewed  by  the  effects.  But  that  is  contrary  to  Scripture, 
and  particularly  to  James  ii.  18.  "Yea,  a  man  may  say, 
Thou  hast  faith,  and  I  have  works :  Shew  me  thy  faith  with- 
out thy  works,  and  I  will  shew  thee  my  faith  by  my  works." 
The  apostle  can  mean  nothing  else  by  this,  than  that  I  will 
shew  thee  by  my  works  that  I  have  a  right  sort  of  faith.  I 
will  shew  thee  that  my  faith  is  a  better  faith  than  that  of  those 
who  have  no  works.  I  will  shew  thee  the  difference  of  the 
causes,  by  the  difference  of  the  effect.  This  the  apostle 
thought  good  arguing.  Christ  thought  it  was  good  arguing 
to  argue  the  difference  of  the  tree  from  the  difference  of  the 
fruits  ;  Matth.  xii.  33.  "  A  tree  is  known  by  its  fruit."  How 
can  this  be,  when  there  is  no  difference  in  the  tree  ?  When 
the  nature  of  the  tree  is  the  same,  and  when,  indeed,  though 
there  be  a  difference  of  the  effects,  there  is  no  difference  at 
all  in  the  faith  that  is  the  cause  ?  And  if  there  is  no  difference 
in  the  faith  that  is  the  cause,  then  certainly  no  difference  can 
be  shewn  by  the  effects.  When  we  see  two  human  bodies, 
and  see  actions  performed  and  works  produced  by  the  one, 
and  not  by  the  other,  we  determine  that  there  is  an  internal 
difference  in  the  bodies  themselves  :  We  conclude  that  one 
is  alive,  and  the  other  dead  ;  that  one  has  an  operative  nature, 
an  active  spirit  in  it,  and  that  the  other  has  none  ;  which  is  a 
very  essential  difference  in  the  causes  themselves.  Just  so 
we  argue  an  essential  difference  between  a  saving  and  com- 
mon faith,  by  the  works  or  effects  produced  ;  as  the  apostle  in 
that  context  observes,  in  the  last  verse  of  the  chapter,  "  For 
as  the  body  without  the  spirit  is  dead,  so  faith  without  works 
is  dead  also." 

I  come  now,  in  the  second  place,  to  shew  wherein  saving 
faith  differs  essentially  from  common  faith  :  And  shall  en- 
deavor to  prove  what  I  lay  down  from  the  Scripture,  which 
will  give  farther  evidence  to  the  truth  of  the  doctrine. 

There  is,  in  the  nature  and  essence  of  saving  faith,  a  re- 
ceiving of  the  object  of  faith,  not  only  in  the  assent  of  the 
judgment,  but  with  the  heart,  or  with  the  inclination  and  will 


486  CONCERNING  FAITH. 

of  the  soul.  There  is  in  saving  faith,  a  receiving  of  the  truth, 
not  only  with  the  assent  of  the  mind,  but  with  the  consent  of 
the  heart;  as  is  evident  by  2  Thess.  ii.  10.  «  Received  not 
the  love  of  the  truth  that  tbey  might  be  saved."  And  the 
apostle,  describing  the  nature  of  saving  faith,  from  the  exam- 
ple of  the  ancient  patriarchs,  Heb,  xi.  describes  their  faith 
thus,  verse  13.  "  These  all  died -in  faith,  not  having  receiv- 
ed the  promises ;  but,  having  seen  them  afar  off,  were  per- 
suaded of  them,  and  embraced  them."  And  so  the  Evangel- 
ist  John  calls  faith  a  receiving  of  Christ  ;  John  i.  12.  "  But 
as  many  as  received  him,  to  them  gave  he  power  to  become 
the  sons  of  God,  even  to  them  that  believe  on  hi3  name." 
Here,  the  apostle  expressly  declares,  that  he  whom  he  means 
by  a  receiver,  was  the  same  with  a  believer  on  Christ,  or  one 
that  has  saving  faith.  And  what  else  can  be  meant  by  receiv- 
ing Christ,  or  accepting  him,  than  an  accepting  him  in 
heart  ?  It  is  not  a  taking  him  with  the  hand,  or  any  external 
taking  or  accepting  him,  but  the  acceptance  of  the  mind. 
The  acceptance  of  the  mind  is  the  act  of  the  mind  towards  an 
object  as  acceptable,  but  that  in  a  special  manner,  as  the  act 
of  the  inclination  or  will.  And  it  is  farther  evident,  that  sav- 
ing faith  has  its  seat  not  only  in  the  speculative  understand? 
ing  or  judgment,  but  in  the  heart  or  will  ;  because  otherwise, 
it  is  not  properly  of  the  nature  of  a  virtue,  or  any  part  of  the 
moral  goodness  cf  the  mind  :  For  virtue  has  its  special  and 
immediate  seat  in  the  will ;  and  that  qualification,  that  is  noi. 
at  all  seated  there,  though  it  be  a  cause  of  virtue,  or  an  effect 
of  it,  yet  is  not  properly  any  virtue  of  the  mind,  nor  can  prop- 
erly be  in  itself  a  moral  qualification,  or  any  fulfilment  of  a 
moral  rule.  But  it  is  evident,  that  saving  faith  is  one  of  the 
chief  virtues  of  a  saint,  one  of  the  greatest  virtues  prescribed 
in  the  moral  law  of  God.  Matth.  xxiii.  23.  «  Woe  unto  you, 
Scribes  and  Pharisees,  hypocrites  ;  for  ye  pay  tithe  of  mint, 
and  anise,  and  cummin,  and  have  omitted  the  weightier  mat- 
ters of  the  law,  judgment,  mercy,  and  faith  :  These  ought  ye 
to  have  done,  and  not  to  leave  the  other  undone."  It  is  a  prin= 
cipal  duty  that  God  required,  John  vi.  28,  29.  "  Then  said 
they  unto  him,  What  shall  we  do  that  we  may  work  the  works 


CONCERNING  FAITH.  487 

of  God  ?  Jesns  answered  and  said  unto  them,  This  is  the  work 
of  God,  that  ye  believe  on  him  whom  God  hath  sent."  1  John 
iii.  23.  "  And  this  is  his  commandment,  that  ye  believe  on 
the  name  of  his  Son  Jesus  Christ,  and  love  one  another,  as  he 
gave  us  commandment."  And  therefore  it  is  called  most 
holy  faith,  Jude  20.  But  if  it  be  not  seated  in  the  will,  it  is 
no  more  an  holy  faith,  than  the  faith  of  devils.  That  it  is 
most  holy,  implies,  that  it  is  one  thing  wherein  Christian  ho- 
liness does  principally  consist. 

An  objection  may  be  raised  against  this  last  particular, 
viz.  that  the  words,  faith  and  believ-ing,  in  common  language, 
signify  no  more  than  the  assent  of  the  understanding. 

Answer  1.  It  is  not  at  all  strange,  that  in  matters  of  divin- 
ity and  of  the  gospel  of  Christ,  which  are  so  exceedingly  di- 
verse from  the  common  concerns  of  life,  and  so  much  above 
them,  some  words  should  be  used  in  somewhat  of  a  peculiar 
sense.  The  languages  used  among  the  nations  of  the  world, 
were  not  first  framed  to  express  the  spiritual  and  supernatur- 
al things  of  the  gospel  of  Christ,  but  the  common  concern- 
ments of  human  life.  Hence  it  comes  to  pass,  that  language 
in  its  common  use,  is  not  exactly  adapted  to  express  things 
of  this  nature  ;  so  that  there  is  a  necessity,  that  when  the 
phrases  of  common  speech  are  adopted  into  the  gospel  of 
Christ,  they  should  some  of  them  be  used  in  a  sense  some- 
what diverse  from  the  most  ordinary  use  of  them  in  temporal 
concerns.  Words  were  first  devised  to  signify  the  more  or- 
dinary concerns  of  life  :  Hence,  men  find  a  necessity,  even 
in  order  to  express  many  things  in  human  arts  and  sciences, 
to  use  words  in  something  of  a  peculiar  sense  ;  the  sense  be- 
ing somewhat  varied  from  their  more  ordinary  use  ;  and  the 
very  same  words,  as  terms  of  art,  do  not  signify  exactly  the 
same  thing  that  they  do  in  common  speech.  This  is  well 
known  to  be  the  case  in  innumerable  instances  ;  because  the 
concerns  of  the  arts  and  sciences  are  so  diverse  from  the 
common  concerns  of  life,  that  unless  some  phrases  were 
adopted  out  of  common  language,  and  their  signification 
something  varied,  there  would  be  no  words  at  all  to  be  found 
to  signify  such  and  such  things  pertaining  to  those  arts.     But 


488  CONCERNING  FAITH. 

the  things  of  the  gospel  of  Christ  arc  vastly  more  diverse  f  ronl 
the  common  concerns  of  life,  than  the  things  of  human  arts 
and  sciences  :  Those  things  being  heavenly  things,  and  of  the 
most  spiritual  and  sublime  nature  possible,  and  most  diverse 
from  earthly  things.  Hence  the  use  of  words  in  common 
language,  must  not  be  looked  upon  as  an  universal  rule  to  de- 
termine the  signification  of  words  in  the  gospel :  But  the  rule 
is  the  use  of  words  in  Scripture  language.  What  is  found 
in  fact  to  be  the  use  of  words  in  the  Bible,  by  comparing  one 
place  with  another,  that  must  determine  the  sense  in  which 
we  must  understand  them. 

Answer  2.  The  words  in  the  original,  translated  faith,  and 
believing,  such  as  jri$»$,  mqevu  w«9w,  and  9rs7rorfrjo-t?,  as  often 
used  in  common  language,  implied  more  than  the  mere  as-* 
sent  of  the  understanding  :  They  were  often  used  to  signify 
affiance  or  trusting  ;  which  implies  an  act  of  the  will,  as  well 
as  of  the  understanding  ;  It  implies,  that  the  thing  believed 
is  received  as  good  and  agreeable,  as  well  as  true.  For  trust- 
ing always  relates  to  some  good  sought  and  aimed  at  in  our 
trust ;  and  therefore  ever  more  implies  the  acceptance  of  the 
heart,  and  the  embracing  of  the  inclination,  and  desire  of  the 
soul.  And  therefore,  trusting  in  Christ  for  salvation,  implies, 
that  he  and  his  redemption,  and  those  things  wherein  his  sal- 
vation consists,  are  agreeable  and  acceptable  to  us. 

Answer  3.  Supposing  saving  faith  to  be  what  Calvinistical 
divines  have  ordinarily  supposed  it  to  be,  there  seems  to  be 
no  one  word  in  common  language,  so  fit  to  express  it,  as  faith, 
OTr»s?  as  it  most  commonly  is  in  the  original.  Orthodox  di- 
vines, in  the  definitions  of  faith,  do  not  all  use  exactly  the 
same  terms,  but  they  generally  come  to  the  same  thing. 
Their  distinctions  generally  signify  as  much  as  a  person's  re- 
ceiving Christ  and  his  salvation  as  revealed  in  the  gospel, 
with  his  whole  soul  ;  acquiescing  in  what  is  exnibited  as  true, 
excellent,  and  sufficient  for  him.  And  to  express  this  com- 
plex act  of  the  mind,  I  apprehend  no  word  can  be  found  more 
significant  than  faith,  which  signifies  both  assenting  and  con- 
senting :  Because  the  object  of  the  act  is  wholly  supernatur- 
al, and  above  the  reach  of  mere  reason,  and  therefore  exhibit- 


CONCERNING  FAITH.  489 

ed  only  by  revelation  and  divine  testimony  :  And  the  person 
to  be  believed  in,  is  exhibited  and  offered  in  that  revelation, 
especially  under  the  character  of  a  Saviour,  and  so,  as  an 
object  of  trust :  And  the  benefits  are  all  spiritual,  invisible, 
wonderful  and  future.  If  this  be  the  true  account  of  faith,  be- 
ware how  you  entertain  any  such  doctrine,  as  that  there  is  no 
essential  difference  between  common  and  saving  faith  ;  and 
that  both  consist  in  a  mere  assent  of  the  understanding  to  the 
doctrines  of  religion.  That  this  doctrine  is  false,  appears  by 
what  has  been  said  ;  and  if  it  be  false,  it  must  needs  be  ex- 
ceedingly dangerous.  Saving  faith,  as  you  well  know,  is 
abundantly  insisted  on  in  the  Bible,  as  in  a  peculiar  manner 
the  condition  of  salvation  ;  being  the  thing  by  which  we  are 
justified.  How  much  is  that  doctrine  insisted  on  in  the  New 
Testament !  We  are  said  to  be  "  justified  by  faith,  and  by 
faith  alone  :  By  faith  we  are  saved  ;  and  this  is  the  work  of 
God,  that  we  believe  on  him  whom  he  hath  sent  :  The  just 
shall  live  by  faith  :  We  are  all  the  children  of  God  by  faith  in 
Jesus  Christ :  He  that  believeth  shall  be  saved,  and  he  that 
believeth  not  shall  be  damned."  Therefore,  doubtless,  saving 
faith,  whatsoever  that  be,  is  the  grand  condition  of  an  inter- 
est in  Christ,  and  his  great  salvation.  And  if  it  be  so,  of  what 
vast  importance  is  it,  that  we  should  have  right  notions  of 
■what  it  is  ?  For  certainly  no  one  thing  whatever,  nothing  in 
religion  is  of  greater  importance,  than  that  which  teaches 
us  how  we  may  be  saved.  If  salvation  itself  be  of  infinite 
importance,  then  it  is  of  equal  importance  that  we  do  not  mis- 
take the  terms  of  it ;  and  if  this  be  of  infinite  importance,  then 
that  doctrine  that  teaches  that  to  be  the  term,  that  is  not  so, 
but  very  diverse,  is  infinitely  dangerous.  What  we  want  a 
revelation  from  God  for  chiefly,  is,  to  teach  us  the  terms  of 
his  favor,  and  the  way  of  salvation.  And  that  which  the  reve- 
lation God  has  given  us  in  the  Bible  teaches  to  be  the  way,  is 
faith  in  Christ.  Therefore,  that  doctrine  that  teaches  some- 
thing else  to  be  saving  faith,  that  is  essentially  another  thing, 
teaches  entirely  another  way  of  salvation  :  And  therefore  such 
doctrine  does  in  effect  make  void,  the  revelation  we  have  in 
the  Bible  ;  as  it  makes  void  the  special  end  of  it,  which  is  i« 
Vol.  IV.  3  0 


4W)  CONCERNING  FAITH. 

teach  us  the  true  way  ;of  salvation.  The  gospel  is  the  revela- 
tion of  the  way  of  life  by  faith  in  Christ.  Therefore,  he  who 
teaches  .something  else  to  be  that  faith,  which  is  essentially 
diverse  from  what  the  gospel  of  Christ  teaches,  he  teaches 
another  gospel ;  and  he  does  in  effect  teach  another  religion 
than  the  religion  of  Christ.  For  what  is  religion,  but  that 
way  of  exercising  our  respect  to  God,  which  is  the  term  of 
his  favor  and  acceptance  to  a  title  to  eternal  rewards  ?  The 
Scripture  teaches  this,  in  a  special  manner,  to  be  saving  faith 
in  Jesus  Christ*  Therefore,  he  that  teaches  another  faith  in- 
stead of  this,  teaches  another  religion.  Such  doctrine  as  I 
have  opposed,  must  be  destructive  and  damning,  i.  e.  directly 
tending  to  man's  damnation  ;  leading  such  as  embrace  it,  to 
rest  in  something  essentially  different  from  the  grand  condi- 
tion of  salvation.  And  therefore,  I  would  advise  you,  as  you 
would  have  any  regard  to  your  own  soul's  salvation,  and  to  the 
salvation  of  your  posterity,  to  beware  of  such  doctrine  as  this. 


Reasons  against  Dr.  Watts's  Notion  of  the  Pre- 
existence  of  Christ's  Human  SoiiL 

I.  VJTOD's  manner  with  all  creatures,  is,  to  appoint  them  a 
trial,  before  he  admits  them  to  glory  and  confirmed  happiness.  •  Es- 
pecially may  this  be  expected  before  such  honor  and  glory,  as.  the 
creating  of  the  world,  and  other  things  which  Dr.  Watts  ascribes  to 
Christ's  human  soul.  .   ,         ....... 

2.  If  the  preexisting  soul  of  Christ  created  the  world,,  then,, 
doubtless,  he  upholds  and  governs  it.  The  same  Son  of  God  that 
did  one,  does  the  other.  He  created  all  things,  and  by  Hirr.  all 
things  consist.  And  if  so,  how  was  his  dominion  confined  to  the 
Jewish  nation,  before  his  incarnation,  but  extends  to  .all  nations 
since  ?  Besides,  there  are  many  things  ascribed  in  the  Old  Testa- 
ment to  the  Son  of  God,  in  those  very  places,  which  Dr.  Watts 
himself  supposes  to  speak  of  Him,  that  imply  his  government  of  the 
whole  world,  and  all  nations.  The  same  person  that  is  spoken  of 
as  King  of  Israel,  is  represented  as  the  Governor  of  the  world. 

3.  According  to  this  scheme,  the  greatest  of  the  works  of  the  Son 
in  his  created  nature,  implyingthe  greatest  exaltation,  was  His  first 
work  of  all ;  viz.  His  creating  all  things,  all  worlds,  all,  things 
visible  and  invisible,  whether  they  be  thrones,  or  dominions,  or 
principalities,  or  powers:  And  this  before  ever  he  had  any  trial  at 
all  of  his  obedience,  Sec.  At  least,  this  workfeems  much  greater  than 
judging  the  world  at  the  Last  Day;  which  the  Scripture  often 
speaks  of  as  one  of  the  highest  parts  of  his  exaltation,  which  he  has 
in  reward  for  his  obedience  and  sufferings  :  And  Dr.  Watts  him- 
self supposes  fys  honors,  since  his  humiliation,  to  be  much  greater 
than  before. 

4.  The  Scipture  represents  the  visible  dominion  of  Christ  over 
the  world  as  a  complex  Person  j  or  his  sitting  at  the  right  hand  of 
God  the  Father,  and  governing  the  world  as  the  Father's  vicege- 
rent, as  a  new  thing,  alter  his  ascension.  But  by  Dr.  Watts's  scheme, 
it  cannot  be  so. 

5.  Satan  or  Lucifer,  before  his  fall,  was  the  Morning  Star,  the 
Covering  Cherub,  the  highest  and  brightest  of  all  creatures. 

6.  On  this  scheme,  it  will  follow,  that  the  covenant  of  redemp- 
tion was  made  with  a  person  that  was  not  sui  juris,  and  not  at  liberty 
to  aft  his  own  mere  good  pleasure,  with  respect  to  undertaking  to 
die  for  sinners  ;  but  was  obliged  to  comply,  on  the  first  intimation 
that  it  would  be  wellpleasing  to  God,  and  a  thing  that  he  chose 


492  PREEXISTENCE  OF 

7.  According  to  that  scheme,  the  man  Christ  Jesus  was  not 
properly  the  son  of  the  Virgin,  and  so  the  son  of  man.  .To  be  the 
son  of  a  woman,  is  to  receive  being  in  both  soul  and  body,  in  conse- 
quence of  a  conception  in  her  womb.  The  soul  is  the  principal 
part  of  the  man  ;  and  sonship  implies  derivation  of  the  soul  as  well 
as  the  body,  by  conception.  Not  that  the  soul  is  a  part  of  the  moth- 
er, as  the  body  is  Though  the  soul  is  no  part  of  the  mother,  and 
be  immediately  given  by  God,  yet  that  hinders  not  its  being  derived 
by  conception  ;  it  being  consequent  on  it,  according  to  a  law  of  na- 
ture. It  is  agreeable  to  a  law  of  nature,  that  where  a  perfect  human 
body  is  conceived  in  the  womb  of  a  woman,  and  properly  nourish- 
ed and  increased,  a  human  soul  should  come  into  being  :  And  con- 
ception may  as  properly  be  the  cause  whence  it  is  derived,  as 
many  other  natural  effects  are  derived  from  natural  causes  or  antece- 
dents. For  it  is  the  power  of  God  which  produces  these  effects, 
though  it  be  according  to  an  established  law.  The  soul  being  so 
much  the  principal  part  of  man,  a  derivation  of  the  soul  by  concep- 
tion, is  the  chief  thing  implied  in  a  man's  being  the  son  of  a  woman. 

8.  According  to  what  seems  to  be  Dr.  Watts'  scheme,  the  Son  of 
God  is  no  distinct  divine  Person  from  the  Father.  So  far  as  He  is 
a  divine  Person,  He  is  the  same  Person  with  the  Father.  So  that 
in  the  covenant  of  redemption,  the  Father  covenants  with  himself,  and 
He  takes  satisfaction  of  himself,  &c.  Unless  you  will  say,  that  one 
nature  covenanted  with  the  other;  the  two  natures  in  the  same 
person  covenanted  together,  and  one  nature  in  the  same  person, 
took  satisfaction  of  the  other  nature  in  the  same  person.  But  how 
does  this  confound  our  minds,  instead  of  helping  our  ideas,  or  mak- 
ing them  more  easy  and  intelligible  ! 

9.  The  Son  of  God,  as  a  distinct  Person,  was  from  eternity.  It 
is  said,  Mic.  v.  2.  "His  goings  forth  were  of  old,  from  everlasting." 
So  Prov.  viii.  23.  "  I  was  set  up  from  everlasting,  from  the  begin- 
ing,  or  ever  the  earth  was."  So  he  is  called  Isa.  ix.  6,  "The  ever- 
lasting Father."  I  know  of  no  expressions  used  in  Scripture,  more 
strong,  to  signify  the  eternity  of  the  Father  himself. 

10.  Dr.  Watts  supposes  the  world  to  be  made  by  the  preexist- 
ent  soul  of  Christ ;  and  thinks  it  may  properly  be  so  said,  though  the 
knowledge  and  power  of  this  preexistent  soul  could  not  extend  to 
the  most  minute  parts,  every  atom,  &c — But  it  is  evidently  the  de- 
sign of  the  Scripture  to  assure  us  that  Christ  made  all  things  whatev- 
er in  the  absolute  universality.  John  i.  3.  "All  things  were  made  by 
him,  and  without  him  was  not  any  thing  made  that  was  made." 
Col.  i.  16,  17.  "For  by  Him  were  all  things  created,  that  are  in 
heaven,  and  that  are  in  earth,  visible  and  invisible,  wheiher  they  be 
thrtnes,  or  dominions,  or  principalities,  or  powers  ;  all  things  were 
created  by  Him,  and  fc>r  Him  j  a;»d  He  is  before  all  things,  and  by 


CHRIST'S  HUMAN   SOUL.  49$ 

Him  all  things  consist."  Now,  if  we  suppose  matter  to  be  infinitely- 
divisible,  it  will  follow,  that  let  His  wisdom  and  power  be  as  great  as 
they  will,  if  finite,  but  a  few  of  those  individual  things  that  are  made 
were  the  effects  of  his  power  and  wisdom  :  Yea,  that  (he  number  of 
the  'hings  that  were  made  by  Him,  are  so  few,  that  they  bear  no  pro- 
portion to  others,  that  did  not  immediately  fall  under  His  notice  ; 
or  that  of  the  things  that  are  made,  there  are  ten  thousand  times, 
yea  infinitely  more,  not  made  by  Him,  than  are  made  by  Him: — 
And  so,  but  infinitely  few  of  their  circumstances  are  ordered  by 
His  wisdom. 

ii.  It  is  said  Heb.  ii.  8.  "Thou  hast  put  all  things  in  subjection 
under  his  feet.  For  in  that  He  put  all  in  subjection  under  Him, 
He  left  nothing  that  is  not  put  under  him."  Here  it  is  represented, 
that  God  the  Father  has  put  every  individual  thing  under  the  pow- 
er and  government  of  another  person,  distinct  from  Himself.  But 
this  cannot  be  true  of  the  human  soul  of  Chrisf ,  as  it  must  be  accord- 
ing to  Dr.  Watts's  scheme,  let  the  powers  of  that  be  never  so&reat, 
if  they  are  not  infinite.  For  things  and  circumffances,  and  depend- 
encies and  consequences  of  things  in  the  world,  are  infinite  in  num- 
ber; and  therefore  a  finite  understanding  and  power  cannot  extend 
to  them  :  Yea,  it  can  extend  to  but  an  infinitely  small  part  of  the 
whole  number  of  individuals,  and  their  circumstances  and  conse- 
quences. Indeed  in  order  to  the  disposal  of  a  few  things  in  their 
motions  and  successive  changes,  to  a  certain  precise  issue,  there  is 
need  of  infinite  exactness,  and  so  need  of  infinite  power  and  wisdom. 

12.  The  work  of  creation.  And  so  the  work  of  upholding  all 
things  in  being,  can,  in  no  senfe,  be  properly  said  to  be  the  work  of 
any  created  nature.  If  the  created  nature  gives  forth  the  word,  as 
Joshua  did,  when  he  said,  "  Sun,  stand  thou  still;"  yet  it  is  not  that 
created  nature  that  does  it :  That  being  that  depends  himself  on 
creating  power,  does  not  properly  do  any  thing  towards  creation, as 
Joshua  did  nothing  towards  stopping  the  sun  in  his  course.  So 
that  it  cannot  be  true  in  Dr.  Watts's  scheme,  that  that  Son  of  God, 
who  is  a  distinct  Person  from  God  the  Father,  did  at  all,  in  any 
manner  of  propriety,  create  the  world,  nor  does  he  uphold  it  or 
govern  it.  Nor  can  those  things  that  Christ  often  says  of  himself, 
be  true;  as,  "  The  Father  worketh  hitherto  and  I  work." — 
*'  Whatsoever  the  Father  doth,  these  doth  the  Son  likewise,"  John 
v.  17,  19  ;  it  being  very  evident,  that  the  works  of  creating  and 
upholding  and  governing  the  world  are  ascribed  to  the  Son,  as  a 
distinct  Person  from  the  Father. 

13.  It  is  one  benefit  or  privilege  of  the  Person  of  Christ,  when 
spoken  of  as  distinct  from  the  Father,  to  have  the  Spirit  of  God  un- 
der him,  to  be  at  his  disposal,  and  to  be  his  Messenger;  which  is 


fttt  PREEXISTENCE  OF 

infinitely'  too  much  for  any  creature  :  John  xv.  26  ;  xvi.  7,  13,  14  j 
and  Actsii.  33. 

14.  Not  only  is  the  word  Elohim  in  the  plural  number,  but  it  is 
joined  to  a  verb  ot  the  plural  number,  in  Gen.xx  13.  When  God 
caused  me  to  wander  from  my  Father's  bouse.  The  word  Hithgnu, 
caused  to  wander,  is  in  the  plural  number.  This  is  agreeable  to 
the  use  of  plural  verbs,  adjectives  and  pronouns,  in  Gen.  i.  26; 
iii.  32;  xi.  7.  See  other  instances  in  Gen  xxxv.  7;  Exodus  xxxii. 
4,  compared  with  Neh.  ix.  18  ;   Isaiah  xvi.  C>. 

The  very  frequent  joining  of  the  word  Elohim,  a  word  in  the 
plural  number,  with  the  word  Jehovah,  a  word  in  the  singular 
number,  (as  may  be  seen  in  places  referred  to  in  the  English  con- 
cordance, under  the  words,  Lord  God,  Lord  his  God,  Lord  my 
God,  Lord  our  God,  Lord  their  God,  Lord  thy  God,  Lord  your 
God)  seems  to  be  a  significmt  indication  of  the  union  of  several 
divine  persons  in  one  essence.  The  word  Jehovah  signifies  as 
much  as  the  word  Essence,  and  is  the  proper  name  of  God  with 
regard  to  his  selfexistent,  eternal,  allsufficknt,  perfect,  and  immu- 
table Essence.  Moses  seems  to  have  regard  to  something  remarka- 
ble in  thus  calling  Elohim,  the  plural,  so  often  by  the  singular  name, 
Jehovah  ;  especially  in  that  remark,  which  he  makes  for  the  spe- 
cial observation  of  God's  people  Israel,  in  Deut.  vi.  4,  "  Hear,  O 
Israel,  The  Lord  our  God  is  one  Lord."  In  the  original,  it  is  Jeho- 
'vah  Elohenu  Jehovah  Ehadh  ;  the  more  proper  translation  of  which 
is,  Jehovah  our  God  is  one  Jehovah.  The  verb  is,  is  understood, 
and  properly  inserted  between  Jehovah  Elobenuandjehovab  Ehadh 
thus,  Jehovah  Elohenu  is  Jehovah  Ehadh  ;  which,  if  most  literally 
translated,  is  thus,  Jehovah  Our  divine  Persons  is  one  Jehovah  : 
As  though  Moses,  in  this  remark,  had  a  particular  reference  to  the 
word  Elohim  being  in  the  plural  number,  and  would  guard  the  peo- 
ple against  imagining  from  thence  that  there  was  a  plurality  of 
Essences  or  Beings,  among  whom  they  were  to  divide  their  affec- 
tions and  respect. 

A  farther  confirmation,  that  the  name  Elohim,  when  used  as  the 
name  of  the  True  God,  signifies  some  plurality,  is,  that  this  same 
name  is  commonly,  all  over  the  Hebrew  bible,  used  to  signify 
the  gods  of  the  Heathens,  when  many  gods  are  spoken  of.  See 
those  places  in  the  Hebrew  bible,  which  are  referred  to  in  the  En- 
glish concordance,  under  the  word  Gods. 

In  Exodus  xx-  2,  3,  when  it  is  said  in  the  third  verse,  "Thou 
5hah  have  no  other  Gods  before  Me."  The  word  is  the  same  as  in 
the  foregoing  verse,  where  it  is  said,  "  I  am  the  Lord  thy  God, 
which  brought  thee  out  of  the  land  of  Egypt."  It  is  Elohim  in  both 
verses :  I  am  the  Jehovah,  thy  Elob>m  :    Thou  shalt  have  no  other 


CHRIST'S  HUMAN    SOUL.  4*3 

Elohim.  Yet  the  latter  Elchim.is  joined  with  an  adjective  of  the 
plural  number ;  which  seems  naturally  to  lead  the  children,  of  Israel 
to  whom  God  spake  these  words,  to  suppose  aplurality  in  the  Elo- 
him which  brought  them  out  of  Egypt,  implied  in  the  name  J>efy>p<ih. 
Ps.  lviii.  ii  "Verily  there  is  a  God  that  jiidgeth  in  the  ejiith;  Elo- 
him Shopbetim:  Which  literally  is,  £/o/>iwz,'judges,  (in  the  plural 
number.)  See  the  evident  distinction  made  between  Jehovah  send- 
ing, and  Jehovah  sent  to  the  people,  and  dwelling  in  the  midst  of 
them,  in  Zech.  ii.  8,  9,  10,  11  ;  and  iv.  8,9,  11.  "  For  thus  saith 
the  Lord  of  Hosts,  After  the  glory  hath  He  sent  me  unto  the  na- 
tions which  spoiled  you  :  For  he  that  toucheth  you,  toucheth  the 
apple  of  His  eye'' 

"  For  behold,  I  will  shake  mine  hand  upon  them,  and  they 
shall  be  a  spoil  to  their  servants  :  And  ye  shall  know  that  the  Lord 
of  Hosts  hath  sent  me." 

"  Sing  and  rejoice,  O  daughter  of  Zion  :  For,  lo,  I  come,  and  I 
will  dwell  in  the  midst  of  thee,  saith  the  Lord." 

"  And  many  nations  shall  be  joined  to  the  Lord  in  that  day,  and 
shall  be  my  people :  And  I  will  dwell  in  the  midstof  thee,  and  thou 
shalt  know  that  the   Lord  of  Hosts  hath  sent  me  unto  thee." 

"  Moreover  the .  word  of  the  Lord  came  unto  me,  saying,  The 
hands  of  Zerubbabel  have  laid  the  foundation  of  this  house  ;  his 
hands  shall  also  finish  it;  and  thou  shalt  know  that  the  Lord  of  Hosts 
hath  sent  me  unto  you." 

*'  Then  answered  I,  and  said  unto  him,  What  are  these  two  olive 
trees  upon  the  right  side  of  the  candlestick,  and  upon  the  left  side 
thereof  ?" 

Joshua  xxiv.  19.  "  And  Joshua  said  unto  the  people,  Ye  cannot 
serve  Jehovah ;  for  he  is  an  Holy  God,  Elohim  Kedhoshim  "  He  is 
the  Holy  Gods.  Not  only  is  the  word  Elohim  properly  plural,  the 
very  same  that  is  used,  ver.  15,  the  Gods  which  your  fathers.served, 
&c— but  the  adjective  Holy  is  plural.  A  plural  substantive  and  ad- 
jective are  used  here  concerning  the  True  God,  just  in  the  same 
manner  as  in  1  Sam.  iv.  8.  "  Who  fhall  deliver  us  out  of  the  hands 
of  these  mighty  Gods.  And  in  Dan.  iv.  8.  In  whom  is  the  Spirit 
of  the  Holy  Gods."  So  ver.  9,  18,  and  chap-  v.  n,  that  the  plural 
number  should  thus  be  used  with  the  epithet  Holy,  agrees  well  with 
the  doxology  of  the  angels,  Holy,  Holy,  Holy,  Lord  God  of  Hosts," 
&c— Isaiah  vi.  and  Rev.  iv.  •    • 

It  is  an  argument,  that  the  Jews  of  old  understood  that  there  were 
several  persons  in  the  Godhead,  and  particularly,  that  when  the  cheru- 
bim, in  the  6th  of  Isaiah,  cried  "Holy,  Holy,  Holy,  Lord  of  Hosts," 
they  had  respect  to  three  persons  :  That  the  seventy  interpreters', 
in  several  places,  where  the  Holy  One  of  Israel  is  spoken  oi)  use  the 


496  PREEXISTENCE  OF,  Sec. 

plural  number;  as  in  Isaiah  xli.  16.  "Thou  shalt  glory  in  the  Holy 
One  of  Israel  :"  in  the  LXX,  it  is,  ev<ppemfa<rv>  11  to»?  aytoi?  lap***. 
Isaiah  lx.  14.  "The  Zion  of  the  Holy  One  of  Israel  ;"  it  is  aiat 
ayiuv  lapct-nX.  So  Jer.  li.  5.  "  Filled  with  sin  against  the  Holy  One 
of  Israel  :"  wna  rat  ayimlvyxriK, 


END  OF   THE   FOURTH  VOLUME, 


■>■•/•