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PRE ST En WAR 11 




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f^ a n LyciwlarWl 



THE 



TREATISE 



REIilGIOUS AFFECTIONS, 



BY THE LATE 



REV. JONATHAN EDWARDS, A. M. 



SOMEWHAT ABRIDGED. 



PUBtlSBED BY THE 

AMERICAN TRACT SOCIETY, 

NO. 130 NASSAU-STRBET, NEW-YORK. 



D Fanshaw, Priuter. 



-^ i 3 6ti 



This edition of this invalua])]e Treatise is that of W. Ellerby, 

slightly abridged, and with some emendations suggested by 
a careful collation with the original work. Mr. Ellekbt, 
attributing his own confirmed hope in Christ in no small 
degree to the instrumentality of this Treatise, and having 
subsequently, for a considerable period, made it his con- 
stant companion, v>-as induced, in the hope of presenting it 
in a more acceptable and attractive form, to transcribe the 
entire work; attempting, with the most scrupulous tideliiy, 
to present the precise thoughts of Edwards, as far as prac- 
icable in his own language, but in a more modern and 
perspicuous style; with no addition, and the omission only 
of his tautologies, redundances, repetitions and more ex- 
tended illustrations. 



CO^a-TEjNTTS. 



Part I. 

Page. 

Naturk of the Affections, and their importance 

in religion --. 9 

That religion consists chiefly in the Affections^ shown — 

From their nature ------- 12 

Tiieir being the spring of action - - - 15 

Testimony of the Scriptures 16 

Character of eminent saints, and of Christ - - 24 

The religion of heaven 28 

Nature of di\ ine ordinances and duties - - - 29 

Sin consists in hardness of heart - - - - 31 

Inferences -34 



Part II. 

Things which afford ko decisive evidence that 
OL'K Affections are truly gracious, or that they 

ARE not 39 

1. That they are raised very higii - - - 40 

2. Produce strong effects on tlie body - - 45 

3. Render us fluent in religions conversation - - 48 

4. Are not excited by our own endeavors - - - 51 

5. Produced by texts of Scripture, &c. - - - 55 

6. Attended by appearance of great love - - _ 58 

7. That different aftections exist together - - - 59 

8. That joy follows convictions - - - - - (52 

9. That we are zealous in external duties - - - 71 
10. Disposed to glority God in words - - - - 74 

1 1 'Jhal they insjiire confidence in our good estate - 75 

12 Procure the good opinion of others - - - b'9 



IV CONTENTS. 

Part III. 

Page. 
Distinguishing Signs of truly gracious and holy 
Affections 97 

1. They are produced by a supernatural, spiritual, and 

divine influence on tlie heart ... - 101 

2. Divine things are regarded as transcendenlly excel- 

lent and amiable in their own nature; and not on 
account of any conceived relation they bear to 
ourselves, or to our own interest - - 29 

3. They are founded on a love of divine things, for 

ihe'iv moral beautu or holiness .... I4l 

4. Our minds are so enlightened that we obtain proper 

and spi/ilual views o[ divine [hlngs ... 149 

5. They are attended by a ralionctl and spiritual convic- 

tion respecting the truth and reality of divine 
things 154 

6. They are attended by cvangcUral humiliation - - 178 

7. ^y a change of nature or disposition - , . 199 

8. By the 7neek and benevolent spirit manifested by Jesus 

Christ 204 

9. They soften the heart, and are accompanied by a 

Chrlsimn tenderness of spirit ... -215 

10. They possess a beautiful symmetry .... 220 

11. The higher they are raised, the more is a spiritual 

appetite increased 228 

J2. They have their exercise and fruit in Christian prac- 
tice 2.33 

(1.) Because actions show the real intent of the heart - 251 
(2 ) They are the best test of sincerity - - - 252 

(3.) In practice grace is made perfect .... 255 
(4.) H ly practice is the chief scripture evidence - iioG 

(5.) According to it, we shall be judged - - -260 
Objections answered .... . 266 



zivTs.oDtrcTxoir. 



There is no question of greater importance to every in- 
dividual of mankind than this : What are the distinguishing 
qualifications of those that are in favor with God, and enti- 
tled to his eternal rewards? or, which is the same thing, what 
is the nature of true religion ? and wherein consists that ho- 
liness, which is acceptable in the sight of God ? But though 
k it is of such importance, and though we have sufficient light 
p in the word of God to direct us in the inquiry, yet there is 
I no question upon which professing Christians are more di- 
■ vided. " Strait" indeed " is the gate, and narrow" indeed 
J " is the way, that leads to life, and few there be that find it." 
J The consideration of these things has long engaged my 
sfflfflus attention. Upon this subject my mind has been pe- 
* cunarly inlen't e.er since I entered on the study of divinity. 
I ^^^ far I have succeeded in my inquiries, must be left to 

t^^judgment of the readers of this Treatise. 

I ^^S'^der the present circumstances of religious controversy 

^ ml+iis country, it is difficult to judge impartially of the sub- 

^ j(?Crof this discourse. It is probable that many readers will 

C bff^ispleased upon finding so much of religious affections 

^ condemned; and others, upon finding so much approved. 

For thus discriminating, I shall, perhaps, be charged with in- 

r* consistency, as I have often been since the commencement 

of our late controversies about religion. Indeed, it was no 

1* 



6 PREFACE. 

easy matter to be a cordial and zealous friend of what was 
really good; and at the same time perceive, and earnestly 
oppose what was evil and pernicious. It is truly mysterious, 
that so much that is wrong should be allowed to remain in 
the church of God. That much false should mingle itself 
with true religion, at a time of great revival, is, however, no 
new thing. This was the case in the reign of Josiah, (Jer. 
3 : 10, and 4:3;) during the ministry of John the Baptist, 
(John, 5 : 35;) under the preaching of Jesus Christ; in the 
days of the apostles ; amd at the time of the reformation from 
popery. It appears to have been in the visible church, in 
times of great revival, as it is with fruit-trees in the time of 
spring: all appears fair and beautiful, promising abundance 
of fruit ; but much of this appearance is of short continuance, 
and in general only a small part of the fruit arrives at maturity. 
It is by mixing counterfeit with true religion, that the devil 
has always gained the greatest advantage against the cause 
of Christ. It is by this means principally that he has pre- 
vailed against all general revivals of religion since the found- 
ing of the Christian church. By this he injured the cause of 
Christianity in the apostolic age, and in the period imme- 
diately succeeding, much more than by all *he persecutions 
of both Jews and heathens; by this he prevailed against the 
reformation, begun by Luther, Zuinglius, and others, far more 
than by all the bloody persecutions of the Church of Rome; 
by this, about a hundred years ago, he prevailed against New- 
England, quenching the love and marring the joy of her 
espousals; and I have had sufficient opportunity of perceiving 
clearly, that by this he has prevailed against the late great 
revival of religion amongst us, so happy and promising at its 
commencement. Here he has most evidently gained his 
\iain advantage against us, and by this he has foiled us. 



PREFACE. 7 

During revivals of religion, those persons who are engaged 
to defend its cause, are, in general, most exposed where they 
are least apprehensive of danger. While they are wholly 
intent upon the 0[)position which presents itself before them, 
the grand enemy of the church comes behind, and gives 
them a fatal stab before they perceive it. As he is not op- 
posed by any guard, he strikes at his leisure, and wounds the 
deeper. At such seasons, the friends of Christ do the work 
of eneaiies, the people of God are scattered, and religion de- 
generates into vain jangling. Professing Christians are di 
vided into parties, each taking an opposite course, until the 
right path is nearly forsaken. Tiie confidence of the people 
of God is shaken, and their minds perplexed with doubts, 
while heresy, infidelity and atheism spread themselves 
abroad. 

As it has been, so it probably will be, whenever religion is 
greatly revived, till we have learned to distinguish between 
saving experience and affections, and those numerous fair 
shows, and specious appearances, by which they are coun- 
terfeited. 

My design in the ensuing Treatise is to contribute my 
mite, and to use my best endeavors to this end. In a former 
publication,* I attempted to show the distinguishing marks 
of the tcork of the Spirit of God, including both his common 
and his saving influences ; but what I have now in view, is 
to describe the nature of the gracious operations of the Holy 
Spirit, and to point out the peculiar signs by which they are 
distinguished from every thing besides, of which the mind 
of man can possibly be the subject. If I have succeeded in 

• Hi« " Failliful Narrative of llie Surprising Work of God in Ihe Conversion of many 
Hundred Souls in Northampton, and the Neighljoring Towns and Villages of New 
Hampshire, in New-England," a publicalion frequently referred to in the ensuing work 



8 PREFACE. 

any tolerable degree, I hope this work will tend to promote 
the interest of religion. And whether I have succeeded or 
not, I liope, through the mercy of a gracious God, to obtain 
from him the acceptance of my endeavors, and from the real 
followers of the Lord Jesus Christ, their candor and their 
prayers. 



A 

TRBATZSia 

ON 

RELIGIOUS AFFECTIONS, 



PART FIRST, 



ON THE NATURE OF THE AFFECTIONS, AND THEIR. 
IMPORTANCE IN RELIGION. 



1 Peter, I : 8. 

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

The Apostle here describes the state of mind of the 
Christians he addressed, while they were suffering 
those persecutions and " manifold temptations" refer- 
red to in the preceding verses, as the " trial of their 
faith." 

Such trials benefit religion. They try the faith of 
professors, and show whether it is genuine. They ex- 
hibit the beauty^ amiableness, and excellency of true 
religion, which never appears so lovely as when it is 
most oppressed. They also tend to purify it from cor- 
rupt mixtures, establish and confirm it, and render it 
more lively and vigorous. 

In the text, the Apostle shows the effect of trials on 
those to whom he wrote. There were two kinds of 



10 THE TEXT [Part I. 

operation, or exercise of true religion, of which he 
takes particular notice. 

1. Love to Christ: "Whom having not seen, ye 
love." Though there was nothing that the world saw, 
or that Christians themselves then saw, which thus 
influenced and supported them ; yet they had a super- 
natural love of something unseen : they loved Jesus 
Christ, and by this affection they were influenced and 
supported. 

2. Joy in Christ : Though their sufferings were 
grievous, yet their spiritual joys were greater ; and 
these supported them, and enabled them to suffer with 
cheerfulness. There are two things of which the 
apostle takes particular notice respecting this joy. 

(1.) The way in which Christ, though unseen, is 
the foundation of it, that is, by faith : " In whom, 
though now ye see him not, yet believing, ye rejoice." 

(2.) The nature of this joy : " Unspeakable and full 
of ffloiy.^^ Unspeakable in kind ; very different from' 
worldly joys and carnal dtliglits ; of a vastly more 
pure, sublime, and heavenly nature; the sublimity and 
greatness of which words could not express. Un- 
speakable also in degree, it having pleased God, in 
their state of persecution, to communicate to them this 
holy joy with a bountiful and liberal hand. 

Their joy was " full of glory." It was unspeaka 
ble— no words were sufficient to describe it — yet some- 
thing might be said of it, and no words were more 
adapted to represent its excellency than these^/w// of 
glory; or, as it is in the original — glorified joij. In 
rejoicing with tliis joy, their minds were filled, as it 
were, with a glorious brightness, and their natures 
perfected. It was a prclibation of the joys of heaven, 
raising their minds to a degree of heavenly blessedness. 



Part 1.] IIXPLAINLD. 11 

Hence llie pmposilion, or doelriiie, which I would 
raise from these words, is this, 

True religion chiefly coNyisrs in holy affections. 

We see that the apostle, in observing the operations 
and exercises of religion in the Christians to whom he 
wrote, singles out the affections of luve and joy. Tliese 
are the exercises of which he takes notice, as exhibit- 
ing the reality and j)urity of religion. Here I would 

I. Show what is iiiteiulcd by the afrections. 
H. Observe some things wliich make it evident that 
a great part of religion lies in the affections. 

1. It may be incniircd v.'iiat -j-iie affections of the 

WIND ARE. 

I answer, they are the more vis^oiwis and sensible 
cxercii'es of the inclination and, uill of the soul. 

God has endowed the soul with two faculties ; one is 
that by which it is capable of perception and specula- 
tion, and is called the understanding : the other is that 
by which it not merely discerns and judges, but is some 
way inclined; or, it is that faculty by which it views 
things, not as an indiderent, unaflected spectator, but 
either as liking, or disliking; approving, or disapprov- 
ing. This faculty is called by different names. It is 
sometimes called the incUnaiion ; as it respects the ac- 
tions which are determined and governed by it, it is 
called the uill ; and the mind, with regard to the ex- 
ercises of this faculty, is often called the heart. 

Sometimes the inclination is but just moved beyond 
a state of perfect indifference; at other times it is vi- 
gorously exercised ; these lively and powerful exercises 
of the inclination are called the affections. 

It should be remarked, also, that the will and the 
affections are not tw^o distinct faculties ; and that the 



12 THE NATURE ( Part I. 

latter do not differ from the mere actings of the inch- 
nation and the will, but only as it respects the liveli- 
ness and vigor of the exercises. 

It must be admitted, that language, in reference to 
this subject, is somewhat imperfect. In a certain 
sense, the affections do not differ at all from the incli- 
nation and the will : the will is not moved from a 
state of perfect indifference, but as it is affected. But 
still there are many acts of the inclination and the 
will, which are not in general called affections. 

The affections and the passions are not unfrequently 
represented as being the same ; and yet, in the more 
ordinary acceptation of the terms, there is, in some 
respects, a difference. The word affection appears to 
convey a more extensive idea than the term passion. 

The affections are of two sorts ; those by which the 
soul cleaves to, or seeks; and those by which it dis- 
likes, or opposes. Of the former kind are love, desire, 
hope, joy, gratitude, complacence ; of the latter kind 
are hatred, fear, anger, grief. There are some affec 
tions of a mixed nature ; as pity, in which there is some 
thing of the former kind toward the person suffering, 
and something of the latter in reference to what he 
suffers. In zeal, there is warm approbation, as it re- 
spects one object ; and vigorous opposition, as it re- 
spects another. 

II. The second thing proposed, is to notice some 
circumstances which render it evident, that true reli- 
gion, IN A GREAT MEASURE, CONSISTS IN THE AFFECTIONS. 

1. What has been said of the nature of the affections, 
makes this evident, and is sufficient Avilhout adding 
any thing further upon the subject; for who will deny 
that true religion consists, in a great measure, in vigo- 
rous and lively actings of the inclination and will oi 
ilie soul, or the fervent exercises of the heart ? 



Parti.] OP THE AFFECTIONS. 13 

That religion which God requires, and will accept, 
does not consist in weak and lifeless inclinations, raised 
but a little above a state of indifference. God, in his 
word, insists upon it that Ave should be in earnest, 
" fervent in spirit," Rom. 12 : 11, having our hearts 
vigorously engaged in religion: " And now, Israel, 
what doth the Lord thy God require of thee, but to 
fear the Lord thy God, to walk in all his ways, and to 
love him ; and to serve the Lord thy God with all thy 
heart, and with all thy soul." Deut. 10 : 12. " 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." chap. 6 : 4, 5. It is 
such a fervent, vigorous engagedness of the soul in 
religion, which is the fruit of regeneration, and which 
has the promise of everlasting life : " 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." Deut. 
30:6. 

If we are not in earnest, and our wills and inclina- 
tions strongly exercised, we are nothing as to religion. 
The things of religion are so great, that there can be 
no suitableness in the exercises of our hearts, to their 
nature and importance, unless those exercises are 
li^-ely and powerful. In nothing is vigor in the actings 
of our inclinations so requisite as in religion ; and in 
nothing is lukewarmness so odious. True religion is 
always a powerful principle; and this power, in the 
first place, is exercised in the heart, the principal, and 
original seat of it. Hence true religion is called the 
power of godliness, in opposition to the external ap- 
pearance, or the mere form of it : " Having a form of 
godliness, but denying the power thereof." 2 Tim. 
2 



14 TRUE RELIGION CONSISTS [Pait I. 

3 : 5. The Spirit of God, in those who possess real 
religion, is a spirit of powerful, holy aflfection ; and 
therefore God is said to have given them a " spirit of 
power, and of love, and of a sound mind." 2 Tim. 
1 : 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," Matt. 
3 : 11 ; in consequence of the power and fervor of 
tliose exercises which the Spirit of God excites in their 
hearts. Their hearts, when grace is in exercise, may 
be said to burn within them, like those of the disciples 
mentioned in Luke, 24 : 32. 

Religion is frequently compared to those exercises 
in which the mind and strength are usually very much 
engaged and exercised; such as running, wrestling, 
and fighting. 

And though there are different degrees of grace, and 
some Christians are but babes in Christ, in whom the 
exercise of the inclination and will toward divine and 
heavenly things is comparatively weak ; yet every 
one who possesses the power of godliness in his soul, 
has his inclination and will exercised toward God and 
divine things, with such strength and vigor, that those 
holy exercises prevail in him above all carnal and 
natural affections ; for every true disciple of Christ 
loves him above father or mother, wife or children, 
brethren or sisters, houses or lands, yea, above his 
own life. From hence it follows, that wherever true 
religion exists, there are vigorous exercises of the in- 
clination and will toward divine objects; but agreeably 
to what was said before, the vigorous and lively exer- 
cises of the will, are in reality the affections of the soul. 

2. The Author of human nature has not only com- 
municated affections to men, but has made them very 



Part I.J VERY MUCH IN HOLY AFFECTIONS, 15 

much the spring- of their actions. As the affections 
necessarily belong to human nature, so holy affections 
not only necessarily belong to true religion, but con- 
stitute a principal part of it. And as true religion is 
of a practical nature, and God has so constituted the 
human frame that the affections are the chief spring 
of men's actions, this also shows that true religion 
must consist very much in the affections. 

Such is the nature of man, that he is quite inactive 
any farther than as he is influenced by some affection. 
The affections are the springs which set us to work in 
all the affairs of life, and stimulate us in all our pur- 
suits, especially in all affairs pursued with vigor. Take 
away all love and hatred, all hope and fear, all zeal 
and affectionate desire, and the world would, in a great 
measure, be lifeless : there would be no such thing as 
activity amongst men — no earnest pursuit of any de- 
scription. It is affection which engages the covetous, 
the ambitious, and the voluptuous in their various 
pursuits. The world continues from age to age in a 
perpetual commotion and agitation ; but take away all 
affections, and the spring of all this activity would be 
broken, and the agitation itself would cease. And, as 
in worldly things, worldly affections are very much 
the spring of action; so in spiritual things, spiritual 
affections are also very much the spring of action. 
He who possesses doctrinal knowledge only, is never 
seriously and earnestly engaged in the business of re- 
ligion. 

3. Nothing is more manifest than that the tilings of 
religion take possession of the minds of men no fur- 
ther than as they affect them. There are many who 
often hear the word of God, and therein hear of those 
thingswhich are infinitely important, and whicli most 



16 TRUE RELIGION CONSISTS ( Part I. 

intimately concern them ; but all that is heard seems 
to be wholly ineffectual, and to make no alteration in 
their disposition and behavior : the reason is, they are 
not affected with what they hear. There are many 
who often hear of the glorious perfections of God, 
particularly of his unspeakable love in Christ, of what 
Christ has done and suffered, and of what relates to 
another world — eternal misery, and everlasting felicity; 
they also hear the immutable injunctions of the law, 
and the gracious warnings and invitations of the gos- 
pel ; and yet remain as they were before, without any 
sensible alteration either in heart or practice, because 
they are not affected with what they hear. There 
never was any considerable change wrought in the 
mind, or in the deportment of any individual, by any 
thing of a religious nature, which did not move his 
affections. Never was any one humbled, and brought 
to the throne of grace, by any thing he ever heard, or 
imagined, respecting his own unworthiness, and his 
exposure to the wrath of God, nor induced to flee for 
refuge to Christ, while his heart remained unaffected. 
There never was a saint recovered from a declining 
state in religion, without having his heart affected; 
and, in short, there never was any thing considerable 
brought to pass in the heart or life of any man, by the 
things of religion, until the mind was deeply affected 
by those things. 

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

The Scriptures place much of religion in godly 
fear : so much that it is often spoken of as the charac- 
ter of those who are truly religious, that they tremble 



Partl.J VERY MUCH IN HOLY AFFECTIONS. 17 

at the word of God ; that they fear before him ; that 
their flesh trembles for fear of him; that they are 
afraid of his judgments; that his excellency makes 
them afraid ; that his dread falls upon them, &c. In 
Scripture the saints are called fearers of God, and are 
often distinguished by the term — they that fear the 
Lord. And as the fear of God is a great part of reli- 
gion, true godliness in general is very often called by 
the name of " the fear of God :" every one knows this 
who knows any thing of the Bible. 

Hope in God, and in the promises of his word, is also 
often spoken of, in the Scriptures, as a very considera- 
ble part of true religion. It is mentioned as one of 
the three great things of which religion consists. 
1 Cor. 13 : 13. It is often mentioned as one of the 
characteristics of the saints : " Happy is he that hath 
the God of Jacob for his help, whose hope is in the 
Lord his God." Psalm 146 : 5. " Blessed is the man 
that trustelh in the Lord, and wliose hope the Lord 
is," Jer. 17 : 7. " Be of good courage, and he shall 
strengthen your heart, all ye that hope in the Lord." 
Psalm 31 : 24. In scripture, religious fear is some- 
times united with hope in descriptions of the saints : 
" Behold, the eye of the Lord is upon them that fear 
him, upon them that hope in his mercy." Psalm 
33 : 18. " The Lord taketh pleasure in them that 
fear him, in those that hope in his mercy." Psalm 
147 : 11. Hope is so great a part of religion, that the 
Apostle says, '• we are saved by hope." Rom. 8 : 24. 
It is spoken of as the helmet of the Christian soldier : 
" And for an helmet, the hope of salvation;" (1 Thess. 
5 : 8.) and as the sure and stedfast anclior of tlie soul, 
which pre^^erves it from being cast away by the storms 
of this evil world: "V/hich hope we liave as an 
2* 



18 TRUE RELIGION CONSISTS [Part I. 

anchor of the soul, both sure and stedfast, and which 
entereth into that within the veil." Heb. 6 : 19. It is 
mentioned as an important benefit received from the 
resurrection of Christ : " Blessed be the God and Fa- 
ther of our Lord Jesus Christ," who, " according to 
his abundant mercy, hath begotten us again to a lively 
hope, by the resurrection of Jesus Christ from the 
dead." 1 Pet. 1 : 3. 

The Scriptures place religion very much in the 
affection of love : in love to God, to the Lord Jesus 
Christ, to the people of God, and to mankind in 
general. The texts in which this is manifest, both in 
the Old and New Testament, are innumerable. But 
more of this afterward. 

The contrary afFectiop. of hatred also, as having sin 
for its object, is spoken of in scripture as no incon- 
siderable part of religion. It is mentioned as that by 
which true religion may be known and distinguished: 
•' The fear of the Lord is to hate evil." Prov. 8 : 13. 
And accordingly the saints are called upon to give 
evidence of their sincerity by tliis affection: " Ye that 
love the Lord, hate evil." Psalm 97 : 10. The Psalm- 
ist often mentions this affection as an evidence of his 
sincerity : "I will walk within my house with a per- 
fect heart: I will set no wicked thing before my eyes ; 
I hate the w^ork of them that turn aside." Psalm 101 : 
2, 3. " I hate every false way." Psalm 119 : 104 and 
128. "Do I not hate them, O Lord, that hate thee?" 
Psalm 139 : 21. 

Holy desire after God and lioliness is likewise often 
mentioned in Scripture as an important part of true 
religion : " The desire of our soul is to thy name, and 
to the remembrance of thee." Isaiah, 26 : 8. " One 
thing have I desired of tlie Lord, and that will I seek 



P-'.vt I j VERY MUCH IN HOLY AFFECTIONS. 19 

after, that I may dwell in the house of the Lord all 
the days of my life, to behold tlie beauty of the Lord, 
and to inquire in his temple." Psalm 27 : 4. " As the 
hart panteth after the water brooks, so panteth my 
soul after thee, O God. My soul Ihirsteth for God, for 
the living God ; when shall I come and appear before 
God ?" Psalm 42 : 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 thy sanctuary." Psalm 63 : 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." Psalm 84 : 1, 2. " My soul breakeih for 
the longing that it hath unto thy judgments at all 
times." Psalm 119 : 20. See also. Psalm 73 : 25, and 
143 : 6, 7, and 130 : 6. Cant. 3 : 1, 2. Such a holy 
desire, or thirst of soul, is mentioned in the beginning 
of the sermon of Christ on the mount, as one of those 
things wliich render, or denote a man truly blessed : 
" Blessed are they" who " do hunger and thirst after 
righteousness ; for they shall be filled." Matt. 5 : 6. 
To this holy thirst is promised the participation of the 
blessings of eternal life: " I will give unto him that 
is athirst, of the fountain of the water of life freely." 
Rev. 21 : C. 

The Scriptures speak of holy joy as constituting a 
great part of true religion. So it is represented in tlie 
text. And as an important part of religion it is often 
made the subject of earnest exhortation. " Delight 
thyself in the Lord ; and he shall give thee the desires 
of thine heart." Psalm 37 : 4. " Rejoice in the Lord, 
ye righteous." Psalm 97 : 12. " Rejoice in the Lord, 
O ye righteous." Psalm 33 : L " Rejoice and be ex- 



20 TRUE RELIGION CONSISTS [Part I. 

ceeding glad." Matt. 5 : 12. " Finally, my brethren, 
rejoice in the Lord." Phil. 3:1. " Rejoice in the Lord 
alway ; and again I say, rejoice." Pliil. 4:4. " Re- 
joice evermore." 1 Thess. 5 : 16. '" Let Israel rejoice 
in him that made him : let the children of Zion be 
joyful in their King." Psalm 149 : 2. 

This holy joy is mentioned among the principal 
fruits of the Spirit of grace : " The fruit of the Spirit 
is love, joy," &c. Gal. 5 : 22. The Psalmist mentions 
this holy joy as an evidence of his sincerity : " I have 
rejoiced in the way of thy testimonies, as much as in 
all riches." Psalm 119 : 14. 

Religious sorrow^ mourninp^^ and broJcenness of heart, 
are also frequently spoken of as forming a great part 
of religion. They are mentioned as distinguishing 
qualities of the true saints, and as constituting a prin 
cipal part of their character : " Blessed are they that 
mourn, for they shall be comforted." Matt. 5:4. " The 
Lord is nigh unto them that are of a broken heart ; 
and saveth such as be of a contrite spirit." Psalm 
34 : 18. " The Lord hath anointed me to bind up the 
broken-hearted — to comfort all tiiat mourn." Isaiah, 
61 : 1, 2. This godly sorrow, or brokenness of heart, 
is often spoken of, not only as forming a distinguish- 
ing feature in the character of the saints, but as that in 
them whicli is peculiarly acceptable and pleasing to 
God : " The sacrifices of God are a broken spirit: a 
broken and contrite heart, O God, thou wilt not des- 
pise." Psalm 51 : 17. " Thus saith the high and lofty 
One that inhabiteth eternity, whose name is Holy, I 
dwell in the high and holv place — with him also that 
is of a contrite and humbie spirit, to revive the spirit 
of the humble, and to revive the heart of the contrite 
tnes." Isaiah, 57 : 15. " To this man will I look, even 



Parti.] VERY MUCH IN HOLY AFFECTIONS. 21 

to him that is poor and of a contrite spirit." Isa. 66 : 2. 

Another affection often mentioned, as that, in the ex- 
ercise of which much of true religion consists, is gra- 
titude; especially as exercised in thankfulness and 
praise to God. This being so frequently spoken of in 
the book of Psalms, and in other parts of Scripture, I 
need not quote, or refer to particular texts. 

Again, the Holy Scriptures frequently speak of com- 
passion or mercy, as a great and essential part of true 
religion ; insomuch, that, in the sacred writings, good 
men are denominated from thence. A merciful and a 
good man are synonymous terms : " The righteous pe- 
risheth, and no man layeth it to heart ; and merciful 
men are taken away from the evil to come." And the 
Scriptures select this quality, as that by whxh, in a 
peculiar manner, a righteous man is distinguished : 
^ The righteous showeth mercy, and giveth." Psalm 
37 : 21 ; and ver. 26. " He is ever merciful and lend- 
eth." " He that honoreth his Maker, hath mercy on 
the poor." Pro v. 14 : 31. " Put" ye " on, as the elect 
of God, holy and beloved, bowels of mercies," &c. 
Col. 3 : 12. This is one of those distinguishing marks 
by which our Savior describes those who are truly 
blessed : " Blessed are the merciful, for they shall ob- 
tain m&rcy." Matt. 5 : 7. And this is also spoken of 
as one of the weightier matters of the law : " Wo 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." Matt. 23 : 23. " He hath showed thee, O 
man, what is good ; and what doth the Lord require of 
thee, but to do justly, and to love mercy, and to walk 
humbly with thy God ?" Micah, 6:8. " For I desired 
mercy, and not sacrifice." Hosea, 6 : 6. This seems, 



22 TRUE RELIGION CONSISTS [Part I. 

from his repeatedly citing it, to have been a text much 
delighted in by our Savior. See ]\Iatt. 9:13, and 12 : 7. 

Zeal is also spoken of as a very essential part of 
true religion. The production of zeal in his followers, 
• is mentioned as what Christ had in view in giving 
himself for our redemption : " Who gave himself for 
us, that he might redeem us from all iniquity, and pu- 
rify unto himself a peculiar people, zealous of good 
works." Tit. 2 : 14. And this is mentioned as some- 
thing of great importance, wanting m the lukewarm 
Laodiceans. Rev. 3 : 15, 16, 19. 

5. The Scriptures represent religion as being sum- 
marily comprehended in love^ the chief "of the affec- 
tions, and the fountain of all the rest. 

So oUi* blessed Savior represents the subject, in an- 
swer to the lawyer who asked him which was the 
great commandment of ihe lav/. " Jesus said unto 
him, Thou shalt love the Lord thy God with all thy 
htfart, 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 han-g all the law and the 
prophets." The last sentence signifies as much, as 
that these two commandments comprehend all the 
duty prescribed, and the religion taught in the law 
and the prophets. The Apostle Paul repeatedly makes 
the same representation : '• He that loveth another, 
hath fulfilled the law." Rom. 33:8. "Love is the 
fulfilling of the law." Ver. 10. " For all the law is ful- 
filled in one word, even in this. Thou shalt love thy 
neighbor as thyself." Gal. 5 : 14. " Now the end of 
the commandment is charity, out of a pure heart," &c. 
1 Tim. 1 : 5. The same Apostle speaks of love as the 
most important thing in religion, as the vitals and soul 



Part I.] VERY MUCH IN HOLY AFFECTIONS. 23 

of it; without which the greatest knowledge and gifts, 
the most brilliant profession, and every thing else be- 
longing to religion, are worthless. He represents it as 
the fountain from whence proceeds all that is good. 
See 1 Cor. : 13. The word there rendered charity in 
our translation, is <iya.7nt^ the proper English of which 
is, love. 

The love thus spoken of, includes the whole of a 
sincerely benevolent disposition of soul tov/ard God 
and man ; and which, when in sensible and vigorous 
exercise, becomes affection : it is indeed nothing but 
affectionate love. And surely it is such a vigorous and 
fervent love- which Christ mentions 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, that when this affec- 
tion is represented as the sum of all religion, the act 
exclusive of the habit is meant; or that the exercise of 
the understanding, which is implied in all reasonable 
affection, is excluded. But it is undoubtedly true, that 
the essence of all true religion is holy love ; and that 
in this holy affection, in that light which is the foun- 
dation of it, and m those things which are the fruits of 
it, consists the whole of religion. 

From hence it clearly appears, that a great part of 
true religion lies in the affections ; for love is not only 
one of the affections, but the chief and fountain of all 
the rest. From love arises hatred of those things which 
are contrary to what we love, or which oppose and 
thwart us in those things in which we delight. From 
the various exercises of love and hatred, according to 
tne circumstances of the object of these affections, as 



24 TRUE RELIGION CON.^ISTS [l^a^ '' 

present or absent, certain or uncertain, probable or im- 
probable, arise all those other affections of desire, hope, 
fear, joy, grief, gratitude, anger, &.c. From a vigorous, 
affectionate, and fervent love to God, necessarily arise 
other religious affections : a dread of the displeasure of 
God, gratitude to him for his goodness, complacency 
and joy in him when he is sensibly present, grief and 
anxiety when he appears to be absent, &c. And in like 
manner, from a fervent love to men, arise all other vir- 
tuous affections toward them. 

6. The religion of the most eminmt saints of whom 
we read in the Scriptures, consisted much in holy af- 
fections. 

I shall take particular notice of three eminent saints, 
who, in the writings which they have left us, have ex- 
pressed their sentiments on this subject, and so de- 
scribed their own religion, and the manner of their 
intercourse with God. 

The first of whom I shall take notice, is David; who 
has given us a lively portrait of Ms religion in the book 
of Psalms. Those divine songs are the expressions of 
devout and holy affections; such as humble, fervent 
love to God, admiration of his glorious perfections and 
wonderful works, earnest desire of soul after him, un- 
feigned gratitude to him for his great goodness, a holy 
exultation and triumph of soul in his favor, sufficiency, 
and faithfulness. They express also his love to the 
saints, the excellent of the earth ; his delight in the 
word and ordinances of God ; his grief for his own, and 
for the sins of others ; and his fervent zeal in opposing 
the enemies of God, and the enemies of his church. 
And these expressions of holy affection, of which the 
Psalms of David are every where full, are the more to 
our present purpose, as they are not only the expres- 



Parti.] VERY MUCH IN HOLY AFFECTIONS. 25 

sions of the religion of so eminent a saint ; but were, 
1)y the direction of the Holy Spirit, penned for the use 
of the church of God in its public worship, purposely 
-to express the religion of the saints in all ages of the 
world. It is likewise 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 her worship and praises. 
In many of the Psalms he speaks in the name of Christ ; 
and in many others, in the name of the church. 

The second eminent saint of whom I shall take no- 
tice, is the Apostle Paul.) who was, in many respects, 
the chief of the ministers of the Nev/ Testament ; above 
all others, a chosen vessel unto Christ, to bear his name 
before the Gentiles; made the chief instrument of esta- 
blishing the Christian church in the world, and of dis- 
tinctly revealing the glorious mysteries of the Gospel 
for the instruction of his people in all future ages. By 
what is said of him in the Scriptures, he appears to 
have been full of affection; and it is manifest, that the 
rehgion he expresses in his epistles consists very much 
in holy affections. It appears that he was actuated by 
a most ardent love to his glorious Lord, estepining all 
things as loss, for the excellency of the knowledge of 
Christ. He represents himself as overpowered by this 
holy affection; and, as it were, compelled by it to go 
forward in his service, through all difficulties and suf- 
ferings. See 2 Cor. 5 : 14, 15. His epistles are full of 
expressions of ardent afieciions toward the people of 
God. He speaks of his dear love to them, (2 Cor. 
22 : 19; Phil. 4 : 1 ; 2 Tim. 1:2;) of his abundant 
love, (2 Cor. 2:4;) and of his affectionate and tender 
love, such as a nurse possesses toward her children. 
1 Thess. 2 : 7, 8. He speaks of his bow^els of love, 
3 



26 TRUE RELIGION CONSISTS, f fart I. 

(Phil. 1:8; Phil. 5 : 13, 29;) of his earnest care for 
others, (2 Cor. 8 : 16;) of his boicels of pity or mercy 
toward them, (Phil. 2 : 1,) and of his concern for them 
even to anguish of heart. 2 Cor. 2:4. He speaks of 
the great coujlict of his soul for them, (Col. 2 : 1,) of 
great and co;itinual grief m his heart from compassion 
to tlie Jews, (Rom. 9 : 2,) and of his month being 
opened, and his heart enlarged toward the Christians. 
2 Cor. 6:11. He often speaks of his affectionate and 
longing desires. 1 Thess. 2:8; Pom. 1:11; Phil. 1 : 
8, and 4 : 1 ; 2 Tim. 1 : 4. He very often, in his epis- 
tles, expresses the affection of joy. 2 Cor. 1 : 12, and 
7 : 7, 9, 16 ; Phil. 1 : 4 ; 2 : 1, 2, and 3:3; Col. 1 : 2, 
4 ; 1 Thess. 3 : 9. He speaks of his rejoicing with 
great ]oy, (Phil. 4 : 10, and 1 : 7,) of his joying and 
rejoicing, (Phil. 2 : 1, 7,) of his rejoicing exceedingly^ 
(2 Cor. 7 : 13,) of his being filled with comfort, and be- 
ing exceedingly joyful. 2 Cor. 7:4. He speaks of him- 
self as always triumphing, or rejoicing, (2 Cor. 2 : 14,) 
and of his glorying in tribulation. 2 Thess. 1:4; and 
Rom. 5:3. He also expresses the affection of hope : 
in Phil. 1 : 20, he speaks of his earnest expectation and 
of his hope. He likewise expresses the affection of god- 
ly jealousy. 2 Cor. 11:2, 3. And it appears from his 
whole history, after his conversion, that the affection 
of zeal, as having the cause of his Master and the in- 
terest and prosperity of the church for its object, was 
mighty in him, continually urging him to those great 
and arduous labors in which he was engaged, in in- 
structing, exhorting, warning, and reproving others ; 
contending with those powerful and numerous ene- 
mies which continually opposed him ; wrestling with 
principalities and powers, not fighting as one who 
beats the air ; running the race set before him, con- 



Parti.] VERY MUCH IN HOLY AFFECTIONS. 27 

tinually pressing forward through a variety of difficul- 
ties and sufferings. And how full of affection he was, 
appears further from his being so full of tears: in 
2 Cor. 2 : 4, and Acts, 20 : 19, he speaks of his many 
tears ; and in verse 31, of his tears which he shed nis^ht 
and day. 

The other eminent saint whom I shall mention, is 
the Apostle John, the beloved disciple, who was the 
dearest to his Master, and by him admitted to the 
greatest privileges of any of the twelve. He was not 
only one of the three who were allowed to be present 
v,-ith him on the mount at his transfiguration, at the 
raising of the daughter of Jairus, and whom he took 
with him when he was in his agony, but was favored 
above them all in being permitted to lean on his Master's 
bosom at his last supper, and being chosen by him as 
the person to whom he would reveal his wonderful 
dispensations toward his church to the end of time. 
He was selected to shut up the canon of the Scrip- 
tures, being preserved much longer than any of the 
other apostles. 

It is evident, from his writings, that he was a person 
remarkably full of affection. His addresses to those 
to whom he wrote are inexpressibly tender and pa- 
thetic, breathing nothing but the most fervent love. 
The proofs of this cannot be given without disadvan- 
tage, unless we should transcribe the whole of his 
writings. 

7. He whom God sent into the world to be the light 
of the world, and the perfect example of true religion 
and virtue, even the Lord Jesus Christ, was remarka- 
bly affectionate. He presented the most striking in- 
stance of the ardency, vigor, and strength of love, 
both to God and to man, that eve/ existed. It was tliis 



28 TRUE RELIGION CONSISTS [Part i 

principle which obtained the victory in that mighty 
struggle and conflict of his affections, when he "pray- 
ed more earnestly, and offered up strong crying and 
tears." Heb. 5 : 7. Such was the power of his holy 
love that it was stronger than death, and in the mighty 
conflict overcame those powerful exercises of fear and 
grief, when he was sore amazed, and his soul was 
" exceeding sorrowful, even unto death." He als» 
appears to have been full of affection during the whole 
of his life. We read of his great zeal, fulfilling what 
is written in the 69th Psalm : " The zeal of thine liouse 
hath eaten me up." John, 2 : 17. We read of his grief 
for the sins of men : " He looked round about on them 
with anger, being grieved for the liardness of their 
hearts." Mark, 3 : 5. See also Luke, 19 : 41. We often 
read of the affection of pity, or compassion in Christ, 
(Matt. 15 : 32 j Luke, 7 : 13;) and of his being moved 
by compassion, (Matt. 9 : 36; 14 : 14 ; Mark, 6 : 34.) 
How tenderly affectionate was he when Mary and Mar- 
tha, mourning for their brother, came to him with their 
complaints and their tears 1 He was affected by their 
grief, and wept with them, though he knew that their 
sorrow would soon be turned into joy. See John, 11. 
And how ineffably affectionate was the last discourse 
which Jesus had with his eleven disciples the evening 
before he was crucified, when he informed them that 
he was going away, and foretold the great difficulties 
and sufferings they would meet with in the world 
after he was gone ; when he comforted and counselled 
them as his dear children, and bc<jueathed to them his 
Holy Spirit. See the 13th, 14lh, 15th, 16th, and 17th 
chapters of John. Of all the discourses ever penned, 
or uttered, this was the most tender and affectionate. 
8. The religion of heaven consists very much in holy 
affections. 



Fur? I.J VERY MUCH IN HOLY AFFECTIONS. 29 

In order to learn the true nature of anj^ thing, we 
should go where the subject of our inquiry is to be 
found in its greatest purity and perfection. If we 
would acquaint ourselves with the nature of gold, we 
must view it not in the ore, but when refined. If we 
would ascertain the nature of true religion, we must 
go where true religion is possessed without any defect 
or mixture. 

There is, doubtless, true religion in heaven, and true 
religion in its utmost purity and perfection. But ac- 
cording to the Scripture representation, the religion of 
a future state consists chiefly in holy love and joy, and 
the expression of these in the most fervent and exalted 
praises. So that the religion of the saints in heaven 
consists in the same things as the religion of the saints 
on earth — ^joy unspeakable and full of glory. 

The love and joy of the saints on earth constitute 
the dawning of the light, life, and blessedness of hea- 
ven ; they are the same in nature, though not in degree 
and circumstances. This is evident from many pas- 
sages of Scripture. See Prov. 4 : 18. John, 4 : 14 ; 
6 : 40, 47, 50, 54, 58. 1 John, 3 : 15. 1 Cor. 13 : 8-12. 
Hence, therefore, the religion of heaven, cons'sting 
chiefly of holy love and joy, consists very much in 
affection ; and therefore, undoubtedly, true religion 
consists very much in affection. 

9. It appears, from the nature and design of the 
ordinances and didies which God has appointed as 
means and expressions of true religion, that true reli- 
gion lies very much in the affections. 

For instance : the duty of pra)^er. It is evident tliat 

we do not, in this duty, declare our wants and desires, 

in order to inform God, or to incline his heart to sliow 

mercy ; but suitably to affect our own hearts, and so 

3* 



30 TRUE RELIGION CONSISTS [Part I. 

to prepare ourselves for the reception of the blessings 
we ask. Such external behavior in the worship of 
God, as custom has made significant of humility and 
reverence, can be of no farther use than as it has some 
tendency to aifect our own hearts, or the hearts of 
others. 

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

The same may be said, also, of the nature and design 
of those sacraments which God has appointed. Our 
heavenly Father, considering our frame, has not ohly 
appointed that we should be told of the great things of 
the gospel, and by his word be instructed in reference 
to the redemption of Christ; but also that they should 
be exhibited to our view, in sensible representations in 
the sacraments, in order the more deeply to affect us. 

One of the main ends for which God has ordained 
that his word, delivered in the Holy Scriptures, should 
be explained and applied in preaching, Vv'as evidently 
that divine tilings might be thus impressed upon the 
affections of men. It is, therefore, not sufRcieni for 
us to have good commentaries and expositions on the 
Scriptures, and other valuable books of divinity; be- 
cause, altiiougli these may tend, as well as preaching, 
to give us a doctrinal and speculative knowledge of 
the things of religion, yet they have not an equal ten- 
dency to impress them on our affections. God has 
appointed a particular and lively application of his 
word, in the preaching of it, as fit means to affect sin- 



Part I.J VERY MUCH IN HOLY AFFECTIONS. 31 

ners willi the importance of the things of religion, and 
to stir up the minds of the saints, by often bringing 
these things to their remembrance. Preaching is par- 
ticularly intended to promote the two affections men- 
tioned in the text — love and joy : " And he" (Christ) 
" gave some apostles, and some evangelists, and some 
pastors and teachers — for the edifying of the body of 
Christ— in love." Eph. 4:11, 12, 16. The apostle in- 
structing Timothy concerning the work of the minis- 
try, informs him, that the great end of that word which 
a minister is to preach, is " love, or charity." 1 Tim. 
1 : 3, 4, 5. Another affection for the promotion of 
which God has appointed preaching, is joy ; and there- 
fore ministers are called helpers of our joy. 2 Cor. 
1 :24. 

10. It is evident that true religion, or holiness, lies 
very much in the affections, because the Scriptures 
place sin very much in hardness of heart. It was 
hardness of heart which excited grief and displeasure 
in Clirist toward the Jews : " He looked round about 
on them with anger, being grieved for the hardness of 
their hearts." Mark, 3 : 5. The reason given why the 
house of Israel would not obey God, was, that they 
M'ere hard-hearted. Ezek. 3 : 7. The wickedness of 
that perverse, rebellious generation, in the wilderness, 
is ascribed to tlie same cause. Psalm 95 : 7-10. This 
is spoken of as wliat prevented Zedckiah's turning to 
the Lord: " He hardened his heart." 2 Chron. 36 : 13. 
The rejecting of Clirist, and the opposing of Cliris- 
tianity, are ascribed to this principle, Acts, 19 : 9. 
When men are left to the power of their depravity 
and sin, they are mentioned as having their hearts 
hardened. Rom. 9 : 18. The apostle speaks of an evil 
heart that departs from the living God, and a hard 



32 TRUE RELIGION CONSISTS [Part I. 

heart, as the same thing. Heb. 3 : 8, 12, 13. And that 
great work of God, conversion, which consists in de- 
hvering a person from the power of sin, is often men- 
tioned as the taking away of the heart of stone, and 
as the giving of a heart of flesh. See Ezek. 11 : 19, 
and 36 : 26. 

Now, by a hard heart, is undoubtedly meant, a per- 
verse, unaffected heart ; a heart not easily moved by 
virtuous affections, but, like a stone, insensible and 
difficult to be impressed. Hence the hard heart is 
called a stony heart, and is opposed to a heart of flesh. 
We read, in Scripture, of a hard heart, and a tender 
heart ; and doubtless we are to understand these as 
contrary to each other. But \vhat is a tender heart, 
but a heart easily affected with what ought to affect it? 
God commends Josiah, because his heart was tender ; 
and it is evident from what are mentioned as expres- 
sions and proofs of this state of mind, that by his heart 
being tender, is meant its being easily moved by reli- 
gious and pious affection : " Because thine heart was 
tender, and thou hast humbled thyself before the Lord ; 
hast rent thy clothes, and wept before me, I also have 
heard thee, saith the Lord." 2 Kings, 22 : 19. 

It is very evident, that in some texts, by hardness 
of heart, is meant a heart void of affection. Of the 
ostrich it is said, " She hardeneth her heart against 
her young ones, as though they were not hers." Job, 
,^9 : 16. So a person unaffected in time of danger, is 
Slid to harden his heart. Prov. 2S : 14. 

Now, since it is evident that by a hard heart, in 
S:ripture, is meant a heart destitute of pious affec- 
tions; and since also the Scriptures so frequently de- 
nominate our sin and depravity by the terms " hard- 
ness of heart," it is evident that grace and holiness 



Fart I.J VERY MUCH IN HOLY AFFECTIONS. 33 

must, in a great measure, consist in our being easily 
susceptible of such affections. Divines are generally 
agreed, that sin radically and fundamentally consists 
in what is negative or privative — in a privation, or 
want of holiness. And therefore, undoubtedly, if sin 
very much consists in hardness of heart, and so in the 
want of pious affections, holiness must consist very 
much in those pious affections. 

I am far from supposing that all affections show a 
tenderness of heart : hatred, anger, &c. may prevail 
in the hardest heart. Yet, it is evident, that hardness 
of lieart, and tenderness of heart, relate to the affec- 
tions, and denote a mind susceptible, or insusceptible, 
of certain emotions. 

Upon the whole, I think it abundantly evident, that 
true religion consists very much in the affections. I 
do not, hov.-ever, think, that religion in the hearts of 
the truly godly, is ever in exact proporiio7i to the 
degree of affection and present emotion of the mind ; 
for undoubtedly there is much affection in real saints 
which is not spiritual. Their religious affections are 
often mixed ; all is not from grace, but much from 
nature ; and though the affections have not their seat 
in the body, yet the constitution of the body may very 
much contribute to the present emotion of the mind. 
The degree of religion is rather to be judged of by the 
fixedness and strength of the habit, tlian by the degree 
of the present exercise ; and the strength of that habit 
is not always in proportion to the outward effects and 
manifestations, or to the hurry, vehemence, and sud- 
den changes of the course of the thoughts. But yet 
it is evident, that religion consists so much in the 
affections, that without holy affection there is no reli- 
gion. No light in the understanding is good, which 



34 TRUE RELIGION CONSISTS [Part 1. 

does not produce holy affection in the heart ; no habit 
of mind is good which has no such exercise ; and no 
external fruit is good which does not proceed from 
this principle. 

Having thus considered the evidence of the propo- 
sition laid down, I proceed to some inferences. 

1. We may hence learn how^ much those persons 
err who wish to discard all religious affections. 

There seems to be too much of a disposition of this 
kind prevailing at this time. Because many in the 
late extraordinary season who appeared to have great 
religious affections, did not manifest a right temper of 
mind, and in the heat of their zeal ran into many 
errors, and because the high affections of some appear 
to have entirely subsided, and others, who were evi- 
dently filled with joy and zeal for a while, seem to 
have returned like a dog to his vomit ; hence religious 
affections in general are grown out of credit with 
many persons, as though true religion did not at all 
consist in them. Thus we easily run from one ex- 
treme to another. A little while ago we were disposed 
to regard all high affections about religion as eminent 
exercises of true grace, Avithout inquiring into the 
nature and source of those affections, and the manner 
in which they arose. If persons did but appear to be 
very much moved and raised, so as to be full of reli- 
gious talk, and expressed themselves with great warmth 
and earnestness, it was too much the custom, without 
further examination, to conclude that such persons 
were full of the Spirit of God, and enjoyed eminent 
experience of his gracious influence. But of late, in- 
stead of admiring all religious affections, we have been 
much more disposed to reject and discard all, without 



Part I.J VERY jiucH IN HOLY AFFEcnoro. 35 

distinction. Herein appea/s the subtlety of Satan. 
While he saw that religious affections were much 
thought of, and that people in general were ill inform- 
ed upon this subject, he knew that he could best ac- 
complish his ends by sowing tares amongst the wheat, 
and mingling false affections with the work of the 
Spirit of God. He saw that this was a likely way to 
ruin many souls, and to entangle the saints in a per- 
plexing wilderness, and in a short time to bring all 
religion into disrepute. But now, when the conse- 
quences of these false affections appear, and it has 
become very apparent that some of those emotions 
which made a fine show, and were by many persons 
greatly admired, were in reality nothing, the devil sees 
it to be his advantage to go another way to work, and 
to endeavor, to the utmost of his power, to propagate 
and establish a persuasion, that all affections and emo 
tions of the mind, with respect to religion, are to be 
disregarded, or rather opposed, as having a pernicious 
tendency. This he knows is the likeliest way to re 
duce all religion to a mere lifeless formality, and effec 
tually to banish the power of godliness and every 
thing that is truly gracious. For although, in true 
religion, there is something more than affection, yet it 
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, wholly desti- 
tute of the powerful, quickening, saving influences of 
the Spirit of God upon his heart. As there is no true 
religion where there is nothing else but affection, so 
there is no true religion where there is no religious 
affection. As, on the one hand, there must be light in 
the understanding, as well as warmth in the affections, 
for where there is heat without light there can be 



36 TRUE RELIGION CONSISTS [Part I. 

nothing divine or heavenly; so, on the other hand, 
where there is a kind of light in the understanding, 
without warmth in the affections — a head stored with 
notions and speculations, with a cold, unaffected heart 
— there can be nothing divine : that knowledge is not 
true spiritual knowledge of divine things. If the things 
of religion are rightly understood, they will affect the 
heart. The reason why men are not affected by such 
iiifiiiiteiy great, important, and glorious things, as they 
often hear and read of in the word of God, is undoubt- 
edly because they are spiritually blind ; if they were 
not so, it would be impossible, and utterly inconsistent 
with the principles of human nature, that their hearts 
would be otherwise than very powerfully impressed. 

Slighting all religious affections, is the way to har- 
den the hearts of men -, to encourage them in their 
perverseness ; to keep them in a state of spiritual 
death, and to bring them at last to death eternal. 

2. If it is true that religion lies very much in the 
affections, we may infer, that such scriptural means 
are to be desired as have a tendency to move the affec 
tions. Such a manner of preaching and administering 
the ordinances, such a mode of worshipping God in 
prayer, and singing praises, are much to be desired, 
as have a tendency deeply to affect the hearts of 
those who attend upon the means of grace. 

There may, indeed, be such means adopted as have 
a powerful tendency to stir up the passions of weak 
and ignorant persons, which in reality are not adapted 
to benefit their souls; for though they may have a 
tendency to excite affections, they have little or none 
to excite gracious ones, or any affections tending to 
grace. But, undoubtedly, if divine things are treated, 
in the public exercises of religion, according to their 



Part I.J VERY MUCH IN HOLY AFFECTIONS. 37 

nature, and exhibited in such a manner 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 rehgion lies very much in the affections, 
we may learn what abundant cause we have to be 
ashamed and confounded before God, that we are no 
more affected by the great and momentous concerns 
of religion. It appears, from what has been said, that 
this arises from our having so little of true rehgion. 

God has given to mankind affections for the same 
purpose that he has given all the faculties and princi- 
ples of the human soul, that they might be subservient 
to the great business for which man was created — the 
business of religion; and yet how common is it among 
mankind, to have their affections much more exercised 
and engaged in other matters than in religion! As to 
those things which concern their worldly interests, the 
desires of men are eager, and their love warm and 
affectionate. In reference to these objects they are 
much impressed, and very deeply concerned. They 
are much affected with grief at worldly losses, and 
much elated with joy at worldly prosperity. But how 
insensible and unmoved are most men, about the great 
things of another world ! How languid are their affec- 
tions as to these things ! How insensibly they can sit 
and hear of the infinite love of God in giving his dear 
Son to be offered up a sacrifice for the sins of men ; 
and of the unparalleled -love of the innocent and holy 
Lamb of God, manifested in his dying agonies, his 
bloody sweat, his bitter cries and bleeding heart. They 
can hear that all this was done for his enemies, to re- 
deem them from deserved, eternal burnings, and to 
bring them to unspeakable and everlasting joys, and 
4 



38 TRUE RELIGION CONSISTS [Part I. 

yet be cold, insensible, and regardless ! Where are the 
exercises of our affections proper, if not here ? what 
is there that more requires them ? and what qan be a 
fitter occasion of their vigorous and lively exercise ? 
Can any thing of greater importance be presented to 
our view? any thing more wonderful? or any thing 
more intimately connected with our interest? Can we 
suppose that the infinitely wise Creator implanted such 
principles in the human nature as the affections, to be 
of essential use to us, and to be exercised on certain 
objects, but to be totally inactive in reference to those 
things which are of the very first importance? 

If we ought ever to exercise our affections at all, and 
if the Creator has not unwisely constituted the nature 
of man, in making these principles a part of it, they 
ought to be exercised about those objects which are 
most worthy of them. But is there any thing which 
Christians can find, so worthy of their admiration and 
love, their desires and hopes, their zeal and their joy, 
as those things which are exhibited in the Gospel of 
Jesus Christ? The glory of the blessed Jehovah is 
there presented to view in the most affecting light, dis- 
playing all its lustre in the face of an incarnate and 
infinitely compassionate Redeemer. All the virtues 
of the Lamb of God, his humilit)^, his patience, his 
meekness, his submission, his obedience, his love, and 
his compassion, are presented to our contemplation in 
a manner tlie most adapted to move our affections. 
There also the hateful nature of sin, together with the 
i^jflexible justice of God. which will by no means 
allow iniquity to go unpunished, are exhibited in the 
clearest and most affecting light. God has so disposed 
all things, in the glorious dispensation of the Gospel, 
as most powerfully to impress the affections. What 



Partll-l VERY MOCH IN HOLY AFFECTIONS. 39 

abundant cause have we, therefore, to be humbled in 
the dust, that we are no more affected with the infi- 
nitely momentous concerns of religion ! 



PART SECOND, 



ON THOSE THINGS WHICH AFFORD NO DECISIVE EVIDENCE, 
EITHER THAT OUR AFFECTIONS ARE TRULY GRACIOUS, 
OR THAT THEY ARE NOT. 

If any one, on the reading of what has been already 
said, is disposed to acquit himself by saying, " I am 
not one of those who have no religious affections ; I 
am often powerfully moved by the consideration of 
the important things of religion:" let him not conclude, 
from this circumstance, that his affections are truly- 
gracious ; for though, as already observed, we ought 
not to reject and condemn all emotions of the mind 
arising from a view .of divine things, 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 who was affected by the things of religion 
had true grace, and was the subject of the saving ir 
fluences of the Spirit of God. We should endeavor 
to discriminate between true and false religious affec- 
tions. In order that I may assist in that important 
work, I will first mention some things which are no 
proofs, either that affections are such as true religion 
consists in, or that they are not, that I may guard 



40 WHAT ARE NO SIGNS [Part II., 

against judging of affections by false signs; and then, 
in a succeeding part, 

Notice some things wherein spiritual and gracious 
affections differ from those which are not so, and by 
which they may be distinguished. 

I am now to notice some things which are no proofs 

THAT affections ARE GRACIOUS, OR THAT THEY ARE NOT. 

1. That affections concerning religious things are 
raised very high, is no proof either that those affections 
are gracious, or that they are not. 

Some persons are disponed to condemn all high re- 
ligious affections. If professors appear to have their 
affections raised, with respect to religion, to an extra- 
ordinary height, such persons are prejudiced against 
them, and, witliout further inquiry, conclude that they 
are deluded. But if true religion lies very much in the 
affections, then it follows, that where there is much true 
religion, there will be much religious affection: if true 
religion, in the hearts of men, is raised to a great height, 
holy affections will also be raised to a great height. 

Love is an affection ; but will any Christian say, that 
we ought not to love God, and Jesus Christ, in a high 
degree ? Will any one venture to afRrm, that we ought 
not to hate sin with a perfect hatred ? that we ought 
not to exercise a high degree of gratitude to God for 
the mercies we receive at his hands ? or tliat we ought 
not to possess very strong desires after holiness? Is 
there any one who will profess that his affections in re- 
ligion are elevated enough ; and will say, " I have no 
cause to be humbled, that I am no more affected by 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?" Will any individual bless 



Part II.] TO DISTINGUISH AFFECTIONS. 41 

God that he is affected enough by what he has read 
and heard of the wonderful love of God to rebels, in 
giving his Son to die for them, and of the dying love 
of Christ? or will any one pray that he may not be 
affected by these things in a higher degree, because 
high religious affections are improper, enthusiastic, 
and ruinous to true religion ? 

Our text very evidently refers to high affections, 
when it speaks of " rejoicing with joy unspeakable and 
full of glory." Here the strongest expressions are 
made use of which language can possibly furnish. 
The Scriptures very often enjoin high affections. Thus 
in the first commandment of the law, there is an ac- 
cumulation of expressions, as though there were not 
words adequate to express the degree in which we 
ought to love God : " Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and with 
all thy strength, and with ail thy mind." Luke, 10 : 27. 
The saints are called upon to exercise a high degree 
of joy : " Rejoice," says Jesus Christ to his disciples, 
" and be exceeding glad." Matt. 5 : 12. " Let the right- 
eous be glad ; let them rejoice before God ; yea, let 
them exceedingly rejoice." Psalm 68 : 3. In the book 
of Psalms the saints are often called upon to shout for 
joy; and in Luke, 6 : 23; to leap for joy. They are 
often exhorted to exercise a high degree of gratitude; 
to praise God with all their hearts. 

We find the most eminent saints mentioned in Scrip- 
ture often professing high affections. Thus the Psalm- 
ist speaks of his love, as if it were unspeakable : " O 
how I love thy law!" Psalm 119 : 97. He also ex- 
presses a high degree of hatred of sin : " Do not I hate 
them, O Lord, that hate thee? and am I not grieved 
w:th those that rise up against thee ? I hate them with 
4* 



42 ■ WHAT ARE NO SIGNS [Part II. 

a perfect hatred." Psalm 139 : 21, 22. He also pro- 
fesses a high degree of sorrow for sin, as a burden too 
heavy for him. He likewise expresses a great degree 
of spiritual desire in many of the strongest terms which 
can be conceived of. He speaks of his longing, of his 
thirsting as a land where there is no water, of his soul 
breaking for the longing it hath, &c. He also men- 
tions the exercise of great and extreme grief for the 
sins of others : " Rivers of water run down mine eyes, 
because they keep not thy law." Psalm 119 : 136. 
" Horror hath taken hold upon me, because of the 
wicked that forsake thy law." Verse 53. He expresses 
a high degree of joy : " The king shall joy in tliy 
strength, and in thy salvation how greatly shall he re- 
joice." Psalm 21 : 1. " My lips shall greatly rejoice, 
when I sing unto thee." Psalm 71 : 23. " 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. Be- 
cause thou hast been my help, therefore in the shadow 
of thy wings will I rejoice." Psalm 63 : 3 — 7. 

The Apostle Paul expresses very high affections. 
He mentions the exercises of pity and concern for the 
good of others, even to anguish of heart — a fervent 
love — an ardent desire — an exalted joy. He speaks of 
the exultation and triumphs of his soul, his earnest ex- 
pectation, his abundant tears, the travail of his soul, his 
godly jealousy, and his fervent zeal. John the Baptist 
expresses great joy. John, 3 ; 39. Those blessed wo- 
men who anointed the body of Jesus, are represented 
as exercising a very high degree of religious affection 



Part II. J TO DISTINGUISH AFFECTIONS. 43 

at the resurrection of Christ : " And they departed — 
from the sepulchre, with fear and great joy." Matt. 
28:8. 

It is often foretold that the church of God, at some 
future period of the world, shall exceedingly rejoice : 
" They shall walk, O Lord, in the light of thy counte- 
nance ; in thy name shall they rejoice all the day ; and 
in thy righteousness shall they be exalted." Psalm 89 : 
15, 16. " Rejoice greatly, O daughter of Zion ; shout, 
O daughter of Jerusalem ; behold, thy King cometh 
unto thee," &c. Zech. 9 : 9. As high degrees of joy 
are the genuine fruits of the Gospel of Christ, the angel 
calls this Gospel, good tidings of great j^y, that should 
be to all people. 

The saints and angels in heaven, who possess reli- 
gion in its highest perfection, are exceedingly affected 
with wliat they behold and contemplate of the perfec- 
tions of God, and of his work. They are all as a pure 
fiame of fire in the warmth of their love, the elevation 
of their joy, and the ardency of their 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 
those of the saints on earth, is, that they see the things 
by which they are affected more according to their 
real nature and importance. Hence it is that their 
affections are more conformed to the nature of those 
things. If, therefore, religious affections, in the present 
state, are of the same nature with those of the saints in 
heaven, the nearer they are to theirs in degree, the 
better. 

From these things it evidently appears, that if affec- 
tions concerning religious things, are raised to a very 
great height, it is no certain proof that they are not 



44 WHAT ARE NO SIGNS [Part II. 

such as have in them the nature of true religion. Those 
persons, therefore, greatly err, who condemn others as 
enthusiasts, merely because their affections are very 
high. 

On the other hand, their being very high, is no cer- 
tain proof that they are of a spiritual and gracious na- 
ture. It is manifest from the Scriptures, that there are 
very high affections respecting the things of religion, 
which are not spiritual and saving. The Apostle Paul 
speaks of affections in the Galatians, which had been 
exceedingly elevated, but which he feared were in vain, 
and had totally subsided : " Where is the blessedness 
ye spake of; for I bear you record, that if it had been 
possible, ye would have plucked out your own eyes, and 
have given them to me." Gal. 4 : 15. And in the 11th 
verse he tells them that he was afraid of them, lest he 
had bestowed upon them labor in vain. The children 
of Israel were greatly affected by the mercy of God, 
when they saw how wonderfully he had delivered 
them at the Red Sea, and sang his praises, though they 
afterward soon forgat his works. So again, they were 
greatly affected at Mount Sinai, when they saw the 
marvellous manifestations which God made of himself 
there ; and when he proposed his holy covenant to 
them, they with great forwardness replied, " All that 
the Lord hath spoken will we do, and be obedient." 
But how soon were they turned aside after other gods ! 
So great numbers avLo were affected by the raising of 
Lazarus from the dead, had their passions excited to a 
very high degree, and when Christ, immediately after 
entered into Jerusalem, they exceedingly magnified 
him. As though the ground was not good enough for 
even the ass which he rode to walk upon, they cut 
down branches of palm trees, and strewed them in the 



Part II.] TO DISTINGUISH AFFECTIONS. 45 

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."' There was a vast mul- 
titude crying Hosanna, so that it gave occasion to the 
Pharisees to say, " Behold, the world is gone after 
him." John, 12 : 19. But Christ, at that time, had but 
few true disciples ; and all this was at an end when he 
stood bound, having a mock robe on, and a crown of 
thorns ; when he was derided, spit upon, scourged, con- 
demned, and executed. Indeed, there was a loud out- 
cry respecting him among the multitude then, as well 
as before 5 but of a very different kind : it was not " Ho- 
sanna, hosanna," but " Crucify him, crucify him." 

It is the general opinion of orthodox divines, that 
there may be very high affections concerning divine 
things, which have nothing in them of the nature of 
true religion. 

II. That these affections produce strong effects upon 
the body, is no proof either that they are truly gracious, 
or that they are not. 

All affections have in some respects, or degree, an 
effect on the body. Such is our nature, and such are 
the laws of union between the soul and the body, that 
the mind can have no lively or vigorous exercise with- 
out producing some effect upon the body. And if all 
emotions of the mind have some effect on the body, we 
may conclude that the greater those emotions are, tlie 
greater wilJ be their effects on the animal frame. And 
since there are great affections, both common and spi- 
ritual, it is not to be wondered at, that such great effects 
should arise from both these kinds of affection ; and 
consequently, these effects are no proof that the affec- 
tions from which they arise are of one kind or the 
-tker. 



46 WHAT ARE NO SIGNS fPart II. 

Great eifects on the body certainly are no sure evi- 
dence that affections are spiritual, for such are very 
often known to arise from great affections about tem- 
poral things, and when religion is no way concerned. 
And if great affections about secular things have these 
effects, I know not by what rule we should determine 
that high affections about religious things, which arise 
in like manner from nature, cannot have the same 
effects. 

Nor, on the other hand, do I know of any rule by 
which we may determine, that gracious and holy af- 
fections, when raised as high as any natural affections, 
and possessing equally strong and vigorous exercises, 
cannot produce a great effect on the body. I know not 
why a view of the glory of God should not cause the 
body to faint, as well as a view of the glory of Solomon. 
There is certainly great power in spiritual affections. 
We read of the power which worketh in Christians; of 
the Spirit of God being in them as the spirit of power ; 
of the effectual working of his power in them ; and of 
the working of the mighty power of God in them. 
Eph. 3 : 7; 2 Tim. 1:7; Eph. 3 : 20; Eph. 1 : 19. 
But the nature of man is represented in Scripture as 
exceedingly weak; and particularly with regard to 
great spiritual exercises. Matt. 26 : 41 ; 1 Cor. 15 : 43 
and 50. The passage prefixed to this treatise speaks 
of "joy unspeakable and full of glory." And v»^ho, thai 
considers the nature of man and the nature of the affec- 
tions, can reasonably doubt that such indescribable 
and glorious joys may be too great for the human 
frame, so as considerably to overpower it ? It is evi- 
dent from Scripture, that clear discoveries of the divine 
glory have a tendency, by affecting the mind, to over- 



Part II. ) TO DISTINGUISH AFFECTIONS. 47 

power the body ; and that if these views were attended 
with the same degree of clearness as they are in hea- 
ven, the body could not subsist under them. No man 
can see God and live. The knowledge which the saints 
have of the divine glory in this world, and those holy 
affections which arise from it, are of the same nature 
with those of the saints in heaven, differing only in 
degree and circumstances: what God gives them here, 
is a foretaste of heavenly happiness, and an earnest of 
their future inheritance; and who shall limit God, 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 since God has assured us in his 
word, that the whole reward is such as would at once 
destroy the body ; is it not presumptuous in us to set 
bounds to his sovereignty, and to say, that in giving 
the earnest of this reward, he shall never give so much 
of it, as in the least to overpower the body, when he 
has no where thus bound himself? 

The Prophet Kabakkuk speaks of his body being 
overborne by a sense of the majesty of God : " When 
I heard, my belly trembled ; my lips quivered at the 
voice ; rottenness entered into my bones ; and I trem- 
bled in myself." Hab. 3 : 16. 

The prophet Daniel, giving an account of a repre- 
.sentation of the glory of Christ, says, " And there re- 
mained no strength in me ; for my comeliness was 
turned into corruption, and I retained no strength,'' 
Dan. 10 : 8. And the Apostle .John, speaking of a simi- 
lar manifestation made to him, says, " And when I 
saw him I fell at his feet as dead." Rev. I : 17. It is 
in vain to say that these were only external manifes- 
tations or symbols of the glory of Christ ; for though 
they were outward representations, yet the design was 



48 WHAT AHE iNO HIGNH | Part II. 

to give to those prophets an idea of the thing repre- 
sented, and ttiat was the true divine glory and majesty 
of Christ. In agreement with the end for which God 
designed these outward signs, ihcy received by them 
a JiveJy apprehension of the real glory and majesty of 
his nature, and thus were greatly affected. And I tliink 
those persons are very presumptuous, who venture to 
.say that God cannot, or does not, give the same clear 
and affecting views of the real glory and majesty of his 
nature, tf) any of his saints, without the intervention 
of such shadowy representations. 

I would farther (observe, that the Scriptures often 
refer to bodily exercises in order to express the strength 
of holy and spiritual affections; such as trembling, 
groaning, crying out, panting, and fainting. Psalm 
119 : 120; Ezra, 9:4; I.saiah, 6f) : 2-5; I Jab. 3 : 16; 
Rom. 8 : 20; Psalm 84 : 2; 38 : 10; 42 : 1 ; 119 : 131 j 
119 : 81. Now if it be said that these are only figura- 
tive expressions, it must at least be allowed that they 
are suilable fifrurcH to represent the higli degree of 
those affections which the Holy Spirit intended they 
should represent; but I do not see how they would be 
so if those spiritual afTections have no tendency to })ro- 
duce trembling, A;c. but, on the contrary, are the pro- 
per effects, and sad tokens of false affections, and the 
delusion of the devil. I cannot think that God would 
generally make use of things which are quite opposite 
to spiritual affections, and evident marks of the hand 
of Satan, to represent a high degree of holy and hea- 
venly affection. 

III. That they render us flucnl, fcrtcnl^ and abun- 
dant^ in talldnff ofreit^ion^ is no proof either that our 
affections about religious things are truly gracious ; or 
that they are not. 



Tart II. J TO DISTINGUI.-ill ArrCCTIONS. 4'J 

Tticrc are many persons, who, if they observe any 
thing of this kind in (others, are greatly prejudiced 
against tliein. Their being so full of talk is deemed 
a siiffieient reason for condemning them as Pharisees 
aiifl ostentatious hypocrites. On the other hand, there 
are many, who, if they observe these effects in any 
ojie, are disposed, very imprudently, to conclude at 
once that he is a true child of God, and under the 
saving influences of the Holy Spirit: and especially 
are they confident tliat sucli persons are savingly 
wrought upon, if they are not only fluent, but also "af- 
fectionate and earnest in their conversation. 

But this, as events abundantly show, arises from 
want of judgment: it is a mistake into which persons 
often run, by trusting to their own wisdom instead of 
making the Scriptures their rule. Though the sacred 
writings are full of directions, by which we are to 
judge both of our own state, and the state of others ; 
yet we have no where any rules by which we may 
conclude that we or others are in a good state, from 
any such effects as these ; for this is but the religion 
of tlie moutli, and of the tongue, and is in Scripture 
represented by the leaves of a tree, which, though it 
ought not to be without them, are no proofs of its 
goodness. 

That persons arc disposed to talk much about reli- 
gion, may arise from a good cause, or from a bad one. 
It may arise from a great degree of holy affections, for 
out of the abundance of the heart the mouth spcakelh ; 
or it may ari.se from strong religious affections which 
are not lioly, for .still out of the abundance of the heart 
the mouth spcaketh. It is the nature of tlie affections, 
whatever are their objects, if they are powerfully en- 
gaged, to incline us to talk very much of that by which 
5 



50 WHAT ARE NO SIGNS [Part II. 

they arc excited ; and not only to say much, but to 
talk very earnestly and fervently. And therefore our 
talking abundantly and very fervently about religion, 
can only be an evidence that we are very much affect- 
ed by something relating to religion ; but this may be 
the case, as I have observed before, where there is no 
grace. That by which men are greatly alTected, they 
will be earnestly engaged about ; and they will be 
likely to show that earnestness in their conversation 
and behavior, as the greater part of the Jews in Judah 
and Galilee did for a while, about the preaching and 
baptism of John : they were willing for a season to re- 
joice in his light. The multitude, in like manner, of- 
ten manifested great earnestness about Christ, and his 
preaching and miracles ; being astonished at his doc- 
trines, receiving his word with ioy, following liim 
sometimes night and day, exclaiming, " Never man 
spake like this man !" But what was the end of these 
things, with respect to the greater part of them ! 

A person may be disposed to talk much of his own 
cxj>erience, introducing the subject every where, am 
in all companies ; and when this is the case, it is ra- 
ther a bad sign than a good one. A tree too full of 
leaves seldom bears much fruit; and a cloud, though 
to appearance very pregnant with water, if it is ac- 
companied by much wind, seldom affords any great 
quantity of rain. The Holy Spirit has been pleased, 
several times, to make use of this latter circumstance, 
in order to represent a great show of religion in pro- 
fession, without corresponding fruits in the life : 
" Whoso boastcth himself of a false gift, is like clouds 
and wind without rain." Prov. 25 : 14. See also Jude 
4 and 12, and 2 Pet. 2 : 17. 

False affections about religion, if they are equally 



Part II. J TO DISTINGUISH AFFECTIONS. 51 

Strong, are much more forward to manifest them- 
selves, than true ones; because it is the nature of false 
religion to affect sliow, and to court observation : thus 
it was with the Pharisees, 

IV, That they are noL excited by our own endeavors^ 
or e.vcrlions, is no proof, either tiiat our rehgious af- 
fections are truly gracious, or that they are not. 

There are many i)ersons who condemn all religious 
afTeclions which are excited in a way of which the 
subjects of them can give no account; and which do 
not seem to be the effect of their own endeavors, or 
the result of the faculties and principles of human na- 
ture ; but .seem to arise from the influence of some 
extrinsic and supernatural power upon their minds. 

It is supposed that the Spirit of God co-operates in 
a silent and imperceptible way, with our own endea- 
vors in the use of means; so that we cannot distin- 
guish between the influences of the Spirit of God, and 
the natural oi)erations of the faculties of our own 
minds. 

It is true, that for any one to expect to receive the 
saving influences of the Spirit of God, while a diligent 
attention to the appointed means of grace is neg'ected, 
is unreasonaI»le, presumptuous, aud enthusiastical. It 
is also undoubtedly true, that the Spirit of God is far 
from being uniform in the manner and circumstances 
of his operations, and that sometimes he works in a 
way more secret and gradual, and from smaller begin- 
nings, than at other times. 

But if there is indeed a power superior to all means 
a'ld instrumenf-, and above the utmost efforts of na- 
ture; and if that power is requisite in order to the 
production of saving grace in the heart, then certainly 
it is not at all unreasonable to suppose, that its effect 



52 WHAT ARE NO SIGNS. [Part II. 

should very frequently be produced in such a way as 
to make it manifest that it is so. If grace is indeed 
owing to the powerful and efficacious operations of an 
extrinsic and divine agent, why is it unreasonable to 
suppose that it should appear to be so to those who are 
the subjects of it ? Is it strange that it should appear 
to be as it really is ? For this, in fact, is the objection : 
it is regarded as a clear proof, that the affections which 
many persons experience, are not from a particular 
cause, because they appear to be from that cause : 
those who possess them declare, that what they are 
conscious of seems to them evidently not to be from 
themselves, but from the mighty power of the Spirit 
of God; and others thence conclude, that what they 
experience is not from the Spirit of God, but from 
themselves, or from the devil. 

If it is indeed true, as the Scriptures abundantly 
teach, that grace in the soul is so the effect of the 
power of God, that it is with propriety compared to 
those effects which are the farthest from being owing 
to any strength in the subject : such as a generation, 
being begotten, or raised from the dead — created, &c., 
then how shall we account for the circumstance, that 
the Almighty, in so great a work, should so carefully 
hide his power, that the subjects of it should not be able 
to discern it ? If we may form any conclusion from 
Scripture, God, in the great works of his power and 
mercy which he performs for his people, orders 
things so as to make his power conspicuous, and our 
dependence on him most evident ; that no flesh should 
glory in his presence, 1 Cor. 1 : 27-29 ; that he alone 
should be exalted, Isaiah, 2 : 11-17; that the excel- 
lency of the power sliould be of him, and not of man, 
2 Cor. 4:7; that the power of Christ should be mani- 



Part II.] TO DISTINGUISH AFFECTIONS. 53 

fested in our weakness, 2 Cor. 12:9; and that none 
should say, Mine own hand hath saved me. Judges, 
7 : 2. In most of the conversions of particular per- 
sons of which we have an account in the New Testa- 
ment, they were not wrought upon in that secret, 
gradual, and insensible manner, which is now insisted 
upon, but with those manifest tokens of a supernatural 
power, wonderfully and suddenly causing a great 
change, which in these days are regarded as un- 
doubted signs of delusion and enthusiasm. 

The apostle says, " The eyes of your understanding 
being enlightened, that ye may know what is the hope 
of his calling, and what the riches of the glory of his 
inheritance in the saints, and what is the exceeding 
greatness of his power to us ward who believe, ac- 
cording to the working of his mighty power," &c. 
Eph. 1 : 18, 19. Now, when the apostle speaks of the 
Ephesians being the subjects of divine influence, in 
their effectual calling, to the end that they might know 
what his mighty power was to them who believe, he 
can mean nothing else but that they might know it by 
experience. But if the saints know this power by ex- 
perience, they must feel it as being distinguishable 
from the natural operations of their own minds. So 
that it is very unreasonable and unscriptural to con- 
clude, that affections are not from the gracious opera- 
lions of the Spirit of God, because they are evidently 
and sersibly not from the persons themselves who are 
the subjects of them. 

On the other hand, that they are not produced by 
ourselves, or that they arise in our minds in a manner 
for which we cannot account, is no proof that such 
affections ai-e gracious. 

5* 



54 WHAT ARE NO SIGNS f Part II. 

There are some who make this an argument in their 
own favor. Speaking of their experience, " We are 
sm-e," say they, " that we did not produce it ourselves ; 
it was the effect of no contrivance or endeavor of ours." 
And hence they very ignorantly conclude, that what 
they have experienced must be from the mighty influ- 
ence of the Spirit of God, and is of a saving nature. 
Indeed, what they have experienced may not be from 
themselves directly ; but it does not follow from thence 
that it was from the Spirit of God. There are other 
invisible agents who have influence upon the minds of 
men, besides the Holy Spirit. We are directed not to 
believe every spirit, but to try the spirits whether they 
are of God. There are evil spirits, exceedingly busy 
with men, who often transform themselves into angels 
of light ; and, with great subtlety and power, mimic 
the operations of the Spirit of God. Many of the 
operations of Satan are very distinguishable from the 
voluntary exercises of our own minds. They are so 
in those horrid and blasphemous suggestions by which 
some persons are dreadfully harassed, and in those 
unnecessary and unprofitable terrors by which others 
are exercised. And the influence of Satan may be as 
evident in false comforts and joys, as in terrors and 
horrid suggestions. 

And besides, we should remember, that impressions 
on our minds may be neither of our own producing, 
nor from an evil spirit, and yet not be from any saving, 
but from a common influence of the Spirit of God. 
The subjects of such impressions are of the number of 
those of whom we read, " who were once enliglit- 
ened," had " tasted of the lieavenly gift, and been made 
partakers of the Holy Ghost ;" had " tasted the good 
word of God," and had felt " the powers of the world 



Part II.] TO DISTINGUISH AFFECTIONS. 55 

to come;" but were yet wholly unacquainted with 
those " better things that accompany salvation." Heb. 
6 : 4, 5, 9. 

And where neither a good nor an evil spirit has any 
immediate influence, persons, especially such as are of 
a weak habit of body, and whose minds are feeble, 
may have strange imaginations, and strong affections, 
for which they cannot account. Such persons are liable 
to impressions of this kind about temporal things; and 
there is equal reason to conclude, that they may have 
similar impressions about spiritual things. As a per- 
son, when asleep, has dreams of which he is not the 
voluntary agent, so, when he is awake, he may be the 
subject of impressions of which also he is not the 
voluntary agent. 

V. That they are produced by texts of Scripture, 
suddenly, and in an extraordinary manner, applied to 
the mind, is no proof, either that our affections 
are truly gracious, or that they are not. 

That they are occasioned by texts of Scripture thus 
impressed upon the mind, is no proof that affections 
are not gracious, provided the Scripture itself, or the 
truth it contains, is the foundation of the emotion, and 
not merely, or chiefly, the sudden and unusual manner 
in which it is brought to the mind. 

But, on the other hand, neither is their arising fi-om 
Scripture, brought suddenly, and in an extraordinary 
manner to our minds, any proof that our affections 
about religion ai-e gracious. Some persons seem to 
regard this as a good evidence that their affections are 
saving, especially if those affections are hope or joy, 
or any other that arc pleasing and delightful. Tliey 
tell us that particular promises were suddenly brouglit 
to their minds, as if they had been snoken to tliem. 



56 WHAT ARE NO SIGNS [Part II. 

" We had no hand," say they, " in bringing such texts 
to our minds; we were not thinking of any thing that 
could tend to produce such an occurrence," &c. And^ 
perhaps they will add, " One Scripture came flowing 
in after another, the most pleasing and appropriate that 
could have been devised; we were full of joy, and 
could doubt no longer." Hence they conclude, that 
their affections are unquestionably of the right kind, 
and that their state is really good. 

What deceives, on this subject, many of the less in- 
formed and considerate kind of professors, seems to be 
this : the Scriptures are the word of God, and there- 
fore contain nothing but what is strictly true, and in 
its nature perfectly holy; and hence they conclude, 
that that experience which proceeds from the applica- 
tion of passages of the sacred writings, must be evan- 
gelical. But then it should be considered, that affec- 
tions may arise from passages of Scripture misinter- 
preted — not as their genuine fniit, in a right application 
of them, but from an abuse of them. 

Is there any proof that the devil cannot bring texts 
of Scripture to the mind, and misapply them, for the 
purpose of deceiving ? There appears to be nothing in 
this beyond the power of Satan. To impress letters 
or sounds upon a person's imagination, is not a work 
of such mighty power that nothing short of omnipo- 
tence can be supposed to be sufficient to effect it. 

Or does any person suppose, that texts of Scripture 
are such sacred things that the devil dares not abuse 
them? If they do, in this also they are mistaken. He 
who had temerity enough to take Christ himself to 
different places, into the wilderness — upon a high 
mountain— and upon a pinnacle of the temple, in order 
to tempt him, is not afraid to meddle with the Scrip- 



Part II. J TO DISTINGUISH AFFECTIONS. 57 

tures, and to abuse tliem for his own purpose. At the 
same time that he took those liberties with Christ, he 
repeatedly quoted Scripture, that he might, if possible, 
deceive him. And if Satan was permitted, and if he 
presumed to put Christ himself in mind of texts of 
Scripture for the purpose of tempting him, what rea- 
son have we to conclude that he is not permitted, or 
that he dares not, put wicked men in mind of texts of 
Scripture, to tempt and deceive tliem? And if Satan 
may thus abuse one text of Scripture, he may another. 
Its being a very important passage, a comfortable and 
precious promise, alters not the case. And if he can 
bring one comfortable text to the mind, he may a 
thousand, and may select such Scriptures as tend most 
to serve his purpose. He may add one Scripture pro- 
mise to another, tending, according to the perverse 
application he makes of them, effectually to remove 
the doubts, and to confirm the false joy and confidence 
of a poor deluded sinner. 

It is evident, then, that we may have high affections, 
occasioned by texts of scripture coming suddenly, and 
in an extraordinary manner, to our minds, and yet 
these affections may not be hol}^, or any thing but the 
delusions of Satan. 

I would further observe, that we may have elevated 
and joyful affections coming loiih tlie word of God ; 
and not only so, but from that word, and yet those 
affections may not proceed from Satan, nor from the 
depravity of our own hearts, but from some influence 
of the Spirit of God attending the word ; and notwith- 
standing all this, those affections may possess nothing 
of the nature of saving religion. The stony ground 
hearers had great joy, which is represented as arising 
from the word, as a blade of ^orn from iis seed ; and 



58 WHAT ARE NO SIGNS [Part 11. 

their affections had, in their appearance, a very great 
resemblance to those represented by the growth of the 
seed on the good ground, the difference not appearing 
until it was discovered by the consequences in a time 
of trial. Yet there was no saving religion in those 
affections. 

VI. That they are attended by an appearance of 
great love, is no proof, either that our affections are 
truly gracious, or that they are not. 

There are no professing Christians who regard this 
cn-cumstance as an argument afrainst the truth and 
saving nature of their religious affections ; but there 
are some who consider the appearance of great love 
as a good evidence that their affections are from the 
sanctifying and saving influences of the Holy Spirit. 
They argue that Satan cannot love, this affection being 
directly contrary to his disposition. His very nature 
is enmity and malice. It is true, that nothing is more 
important and amiable than a spirit of true Christian 
love to God, and to men : it is more excellent than 
knowledge, or the gift of prophesying, or the power 
of working miracles, or the ability to speak with the 
tongues of men and of angels. It is the chief grace 
of the Spirit of God, and the essence of all true reli- 
gion. It is that by which we are most conformed to 
heaven, and most opposed to hell, and the devil. But 
notwithstanding this, we must hot argue from hence 
that this affection has no counterfeit. It may be ob- 
served, that the more excellent any thing is, the more 
likely is it to be imitated. For instance: there are 
more counterfeits of silver and gold, than of iron and 
copper. Though it is more difhcult to produce a re- 
presentation of what is really excellent, yet in propor- 
tion as any thing is excellent, will art and ingenuity 



Part 11.] TO DISTINGUISH AFFECTIONS. 59 

be exercised in order to produce an exact resemblance. 
So it is with Christian virtues and graces ; the ingenuity 
of Satan, and the deceitfuhiess of the human heart, are 
chiefly exercised in forming imitations of those which 
are of highest repute ; hence, perhaps, no graces are 
more frequently counterfeited than love and humility. 

With respect to the former of these, it is evident 
from Scripture that we may possess a kind of religious 
love, and yet have no saving grace. Christ, speaking 
of those who possess this kind of affection, asserts, 
that it will not continue, and that such professors will 
fail of salvation : " And because iniquity shall abound, 
the love of many shall wax cold. But he that shall 
endure unto the end shall be saved." Matt. 24 : 12, 13. 

We may appear to love God with very strong affec- 
tion, and yet have no grace. This was evidently the 
case with many of the Jews, who followed Jesus 
Christ day and night without meat, or drink, or sleep. 
They said, " I^ord, we will follow thee withersoever 
thou goest," and cried, " Hosanna to the Son cf 
David." 

The Apostle seems to intimate that there were many 
in his days who had a counterfeit love to Christ : 
" Grace be with all them that love our Lord Jesus 
Christ in sincerity?'' Eph. 6 : 24. 

So also Christian love to the people of God, may be 
counterfeited. The Galatians were ready to pluck out 
their eyes, and to give them to the Apostle; although 
he afterward expresses his fear that their affections 
had come to nothing, and that he had bestowed upon 
them labor in vain. Gal. 4 : 11, 15. 

VII. That we possess religious affections of different 
kinds, at the same time, is no proof, either that those 
affections are truly gracious, or that they are not. 



60 WHAT ARE NO SIGNS [Part II. 

Though false rehgion is generally imperfect, or 
monstrous, and has not that entireness and symmetry 
of parts which is to be seen in true religion ; yet there 
may be a great variety of false affections existing to- 
gether, bearing a very close resemblance to those 
which are gracious. 

It is evident that all kinds of gracious affections 
may be counterfeited. For instance; love to God, 
and love to the brethren. Godly sorrow for sin, as in 
the cases of Pharaoh, Saul, and Ahab, and the chil- 
dren of Israel in the wilderness. Exod. 9 : 27. 1 Sam. 
24 : 16, 17, and 6 : 21. 1 Kings, 21 : 27. Numb. 14 : 
39, 40. The fear of God : as in the case of the Sama- 
ritans, who feared the Lord, and served their own gods 
at the same time. 2 Kings, 17 : 32, 33. And, as in 
the case of those enemies of God, who, through the 
greatness of his power, submitted themselves to him ; 
or, as it is in the Hebrew, lied unto him, that is, yielded 
to him a counterfeit reverence and submission. Psalm 
66 : 3. Evangelical gratitude may be counterfeited ; 
as in the case of the children of Israel, who sang the 
praises of God at the Red Sea ; Psalm 106 : 12, and of 
Naaman the Syrian, after the miraculous cure of his 
leprosy. 2 Kings, 5 : 15, «S;c. 

There may be counterfeits of spiritual joy ; as in 
the case of the stony ground hearers. Matt. 13 : 20 ; 
and particularly, in the case of many of the hearers of 
John the Baptist. John 5 : 35. Of zeal, as in the case 
of Jehu, 2 Kings, 10 : 16 ; and of Paul before his con- 
version, Gal. 1 : 14. Phil. 3:6; and as in the case of 
the unbelieving Jews. Acts 22 : 3. Rom. 10 : 2. Grace- 
less persons may have earnest religious desires, like 
the desires of Balaam, which he expressed under an 
extraordinary view of the happy state of the people 



I'art 11.] TO DIS riNGUISIl Al I'ECTIONS. 61 

of God, as distinguislicd from the rest of the Avorld. 
Numb. 23 : 9, 10. They may also have a strong hope 
of eternal life ; as the Pharisees had. 

And as men, while in a state of nature, may have 
the resemblance of any kind of religious affection, so 
they may have the resemblance of different rehgious 
affections at the same time. Indeed, when any false 
affection is raised high, there are usually many such 
attending each other. The multitude who accompa- 
nied Christ into Jerusalem, after the raising of Laza- 
rus, appeared to be influenced by different religious 
affections at the same time, and by each of them in a 
high degree; by admiration and love, united with re- 
verence, when they placed their garments on the 
ground, that Christ might walk upon them ; by grati- 
tude for the great Avorks Avhich he had done among 
Ihem, when they praised him with loud voices ; by 
joy, when they made the city ring with their accla- 
mations. It is easy from the nature of our passions, 
to assign the reason why, when one affection is raised 
very high, it should excite others, especially if that 
affection is counterfeit love. For love is the fountain 
of all the other affections. Let us suppose the case of 
a person who, for some time, has been in great terror 
through the fear of hell, distressed with dreadful ap- 
prehensions, and upon the very brink of despair 5 but 
who is all at once delivered ; being fully persuaded, 
through some delusion of Satan, that God has par- 
doned and accepted him as an object of his love, and 
that he will certainly confer on him eternal life. What 
various passions would naturally crowd at once, or 
immediately one after another, into the mind of such 
a person. From mere principles of nature, it is easy 
to be accounted for, that the mind of a person thus 
6 



62 WHAT ARE NO SIGNS [Part II. 

circumstanced, should be raised with transports of jo}-, 
and elevated with fervent love, to that imaginary re- 
deemer, who, he supposes, has tlius rescued him from 
the jaws of destruction, and conferred upon him dis- 
tinguishing privileges ; and that now he should be so 
animated with admiration and gratitude, that, for a 
while, he can scarcely think, or speak of any thing 
else ; lliat he should magnify God, and call upon others 
to rejoice with him ; and that, though, before his de- 
liverance, he was disposed to quarrel with the justice 
of God, now it should be easy for him to submit, and 
to acknowledge his own unworthiiiess. Saul, when 
Samuel told him that God had appointed him to be 
king, replied, " Am I not a Benjamite, of the smallest 
of the tribes of Israel, and my family the least of all 
the families of the tribe of Benjamin? Wherefore, 
then, speakest thou so to me ?" 1 Sam. 9 : 21. This 
is similar to the language of David, a true saint : 
" Who am I, O Lord God ! and what is my father's 
house, that thou hast brought me hitherto ?" 2 Sam. 
7: 18. 

Nor is it to be wondered at, that now such a one 
should delight to be with those who acknowledge and 
rejoice in the happiness of his present state ; should 
love all such as esteem and admire hnn ; should be 
ready to proclaim war w^ilh all who are not of his 
party, and, like the Pharisees, should be disposed to 
compass sea and land in order to make one proselyte. 

VIII. That comfort and joy appear Lo follow awaken- 
ings and convictions of conscience in a certain order , is 
no proof that religious affections are truly gracious, or 
that they are not. 

Many persons are prejudiced aginist all religious 
experience, in which high affections of joy follow 
great distress and terror. But such prejudices derive 



Part II.] TO DISTINGUISH AFFECTIONS. 63 

no encouragement eitlier from reason or from Scrip- 
ture. Surely it cannot be unreasonable, that before 
God delivers us from a state of sin, and liability to 
everlasting wo, he should give us some considerable 
sense of the evil from which he delivers us, in order 
that we may know and feel the importance of salva- 
tion, and be enabled to appreciate the value of what 
God is pleased to do for us. As those who are saved 
are successively in two extremely different states — 
first in a state of condemnation, and then in a state of 
justification and blessedness — and as God, in the sal- 
vation of men, deals with them as rational and intelli- 
gent creatures— it appears agi*eeable to his wisdom j 
that those who are saved should be made sensible of 
their being in those two different states. In the first 
place, that they should be made sensible of their state 
of condemnation ; and afterward, of their state of de- 
liverance and happiness: that they should be made to 
feel their absolute need of a Savior, and then be con- 
vinced of the sufiiciency of Christ, and the perfect 
readiness with whicii God is always disposed to exer- 
cise mercy through him. 

And that it is the manner of God, in dealing with 
men, first to lead them into the wilderness, and then 
to speak comfortably to them — to bring them into dis- 
tress, and make them feel their own helplessness, and 
absolute dependence on his power and grace, before 
he appears to work any deliverance for them, is abun- 
dantly evident from Scripture. Before God delivered 
the children of Israel out of Egypt, they were pre- 
pared for it by being made to see the wretchedness of 
their condition, and to cry unto him because of their 
hard bondage. Exod. 2 : 23, and 5 : ID. And before 
God wrought that great ddivrrance for them at the 



64 ~ WHAT ARE NO SIGNS [Part II. 

Red Sea, they were brought into great distress : the 
wilderness had shut them in ; they could not turn 
either to the right hand or to the left ; the Red Sea 
was before them, and the Egyptian host behind them ; 
they were brought to see that they could do nothing 
for themselves, and that if God did not help them they 
should be immediately swallowed up — then God ap- 
peared, and turned their cries into songs. Instances 
of this kind, recorded in Scripture, are numerous: See 
Deut. 8 : 2-16 ; Luke, 8 : 43, 44 ; Matt. 15 : 22 ; 2 Cor. 
1 : 8-10 ; Matt. 8 : 24-26 ; Lev. 13 : 45 ; Jer. 3 : 23-25. 

And if we consider those extraordinary manifesta- 
tions which God made of himself to some of the saints 
of old, we shall find his dealings with them were simi- 
lar. It was so with Abraham : first a " horror of great 
darkness fell upon him ;" and then God revealed him- 
self to him in the most animating promise. Gen. 
15 : 12, 13. It was so wiih Mpses at Mount Sinai: 
first, God appeared to him in all the terrors of his 
dreadful majesty, so that this eminent servant of the 
Lord said, " I exceedingly fear and tremble ;" and then 
he made all his goodness to pass before him, and pro- 
claimed his name, " The Lord God, merciful and gra- 
cious," &c. It was so witli Elijah : first, there was a 
stormy wind, and earthquake, and devouring fire; and 
then a still, small voice, 1 Kings, 19 : 11, 12. It was 
so with Daniel : he first saw the countenance of Christ, 
as lightning, which terrified and caused him to faint 
away ; and then he was strengthened and refreshed 
by such comfortable words as these, " O, Daniel, a 
man greatly beloved, fear not ; peace be unto thee; be 
strong, yea, be strong." Daniel, 10 : 19. 

But there are many things in Scripture which more 
direcUy show that this is the ordinary way in which 



Part II.] TO DISTINGUISH AFFECTIONS. 65 

God manifests himself, through Christ, in the work of 
grace on the hearts of sinners. The prodigal son 
spends all he has, is brought to feel his circumstances, 
to humble himself, and to own his miworthiness, before 
he is received and feasted by his father. Luke, 15 : 11, 
&c. The servant who owed his lord ten thousand 
talents is first reminded of his debt; sentenced to be 
sold, with his wife and his children, in order that pay- 
ment may be made ; and thus he is humbled and 
brought to own the whole debt to be just ; and then all 
is forgiven him. Our first parents, after they had 
sinned, were terrified by the majesty and justice of 
God ) and had their sin, with its aggravation, set before 
them by their judge, before they were relieved by the 
promise of the Seed of the woman. It seems to be 
the natural import of the word Gospel, glad tidings, 
that it is news of deliverance and salvation, after great 
fear and distress. 

And if it is really the way in which God proceeds 
before he communicates the comfort of dehverance, 
to give men a considerable sense of the greatness of 
their sins, and the dreadful nature of the punishment 
to which they are exposed ; surely it is not unreason- 
able to suppose that persons, at least in general, while 
under these impressions, should have great distress 
and terrible apprehensions of mind. 

From these things it appears to be very imreasona- 
ble in professing Christians to object against the spi- 
ritual nature of comfortable and joyful affections, be- 
cause they were preceded by alarming apprehensions 
and great distress of mind. 

And, on the other hand, we must not conclude that 
comfort and joy are of tli'e right kind, because they 
6* "^ 



66 WHAT ARE NO SIGNS [Part II. 

succeed great terrors, and dreadful fears of hell. 
Some persons lay considerable weight upon this cir- 
cumstance, regarding great terrors as an evidence of 
a great work of the law wrought upon the heart, well 
preparing the mind for solid comfort ; not considering 
tiiat terror, and a conviction of conscience, are different 
tilings. Foi' though convictions of conscience often 
produce terror, they do not consist in it : terrors not 
unfrequently arise from other causes. Convictions of 
conscience, produced by the Spirit of God, consist in 
conviction of the sinfulness, both of the heart 
and the practice ; and of the dreadful guilt of sin, as 
committed against a God of infinite holiness and strict 
justice, and who therefore cannot allow it to go un- 
punished. But there are some persons who have fright- 
ful apprehensions of hell, who appear to have very 
slight convictions of the sinfulness of their hearts and 
lives. The devil, if permitted, can terrify men, as 
well as the Spirit of God : it is a work natural to him, 
and he has many ways of performing it so as to pro- 
duce no good. 

The terrors which some persons experience are 
very much owing to their particular constitutions and 
tempers. Nothing is more manifest than that some 
persons are of such a temper and frame of mind, that 
their imaginations are more strongly impressed with 
every thing that affects them, than the imaginations of 
others would be under similar circumstances. The 
impression on their imaginations re-acts on their affec- 
tions and raises them still higher: and so affection and 
imagination operate reciprocally, till the latter is raised 
to an extravagant height. Such persons lose all pos- 
session of themselves. 

Some professors speak of the clear view they have 



Part II.] TO DISTINGUISH AFFECTIONS. 67 

of their wickedness, who, if we examine them, prove 
to have little or no convictions of conscience. They 
complain of a dreadfully hard heart, when in reality 
they feel none of those things wherein the hardness 
of the human heart consists. They complain of a 
dreadful load of sin, and of deep depravity, when they 
have no view of any thing wherein the heinous natm*e 
of sin, and the depravity of the human heart, consist. 
They tell us how their sins are set in order before them, 
when in reality they are not penitentially affected by 
any one sin of which they have been guilty. 

If persons have great terrors, which really proceed 
from the awakening and convincing influence of the 
Spirit of God, it does not thence follow that their ter- 
rors m.ust necessarily issue in true comfort. The un- 
mortified depravity of the heart may quench the Spirit 
of God, and thus lead to presumptuous and self-exalt- 
ing hopes. 

Again ; if comfort and joy not only follow great 
alarm and terror, but if there is also an appearance of 
such preparatory convictions and humiliation, arising 
very distinctly, in such order and in such a way as 
have frequently been observed in true converts — this 
is no certain proof that the light and comfort which fol- 
low are evangelical and saving; and for these reasons. 

(1.) As the devil can counterfeit the operations and 
graces of the Holy Spirit, so he can counterfeit what- 
ever is preparatory to the communications of grace. 
If Satan can counterfeit those operations of the Spirit 
of God which are special and sanctifying, much more 
easily can he imitate those which are common, and of 
which men, wliile they are yet his own children, are 
not unfrequently the subjecls. It is abundantly evident 
that there is false humility, as well as false comfort. 



68 WHAT ARE NO SIGNS [Part II 

Saul, though a very wicked man, of a haughty spirit, 
and a great king, when brought, by the conviction of 
sin, to condemn himself before David, one of his sub- 
jects, and one whom he had long hated and treated as 
an enemy, cries out, " Thou art more righteous than 
I ; for thou hast rewarded me good, whereas I have 
rewarded thee evil !'' And at another time, " I have 
sinned — I have played the fool, and have erred exceed- 
ingly." 1 Sam. 24 : 16, 17, and'26 : 21. And yet Saul, 
at that time, seems to have had very little of the divine 
influences, this being after the Spirit of God had de- 
parted from him, and an evil spirit had troubled him. 
If, then, this proud monarch was brought to humble 
himself so low before a subject whom he hated, we 
may doubtless exhibit appearances of great conviction 
and humiliation before God, while we yet remain 
enemies to him. There is often, in men who are ter- 
rified through the fear of hell, a great appearance of 
being brought from a dependence on their own right- 
eousness, when they are not in all respects brought 
from such dependence. They have only exchanged 
one way of trusting in their own righteousness for 
another, which is less obvious. Very often a great 
degree of discouragement, as to some things upon 
which they were accustomed to depend, is taken for 
humiliation, and denominated submission to God; 
though it is no real submission, but arises from some 
secret compromise which is difficult to be discovered. 
(2.) If the operations of the Holy Spirit, in the con- 
viction and comfort of real converts, may be counter- 
feited, the order of them may also be counterfeited. 
When counterfeits are made, no divine power is needed 
for the purpose of arranging them in a certain order; 
and therefore no order, or method of operation and 
experience, is any certain proof of their divinity. 



Part II.J TO DISTINGUISH AFFECTIONS. 69 

(3.) We have no decisive rule by which we can 
ascertain how far the Spirit of God may proceed in 
the work of conviction, without producing a real con- 
version. There is no necessary connection between 
any thing that a natural man may experience, and the 
saving grace of the Holy Spirit. And therefore we 
do not find that any legal convictions, or any comforts 
following such convictions, in any certain method or 
order, are ever mentioned in Scripture as a certain 
proof of grace, or any thing peculiar to the saints ; 
although we do find that gracious operations and effects 
themselves, are so mentioned times almost without 
number. This should be enough with Christians: 
they should be willing to receive the word of God, 
rather than their own experience and conjectures, as 
their sufficient guide in judging of their state in the 
sight of God. 

(4.) Experience very powerfully strengthens the 
conclusion, that persons seeming to have convictions 
and comfort following each other in such a method 
and order as may frequently be observed in true con- 
verts, is no proof of grace. I appeal, upon this subject, 
to those ministers who have had much to do with souls 
in the late extraordinary season. They will affirm, I 
have no doubt, that they have known many who do 
not prove well, who gave a fair account of their expe- 
rience, and seemed to have been converted in that 
order and method which has generally been insisted 
on as the order in \^hich the Spirit of God operates in 
conversion. 

And as the appearance of this distinctness and re- 
gularity with regard to method, is no certain proof 
that a person is converted, so the absence of it is no 



70 WHAT ARE NO SIGNS [Part 11. 

decisive evidence that a person is not converted. For 
though it might be made evident, on Scriptm*e princi- 
ples, that a sinner cannot be brought heartily to receive 
Christ as his Savior, who is not convinced of his sin, 
his helplessness, and his just desert of eternal con- 
demnation; and that therefore such convictions must 
be some way included in what is wrought in his soul ; 
yet nothing proves it to be necessary, that all those 
things which are presupposed or implied in an act of 
faith in Christ, must l3e wrought in tlie soul in so 
many successive and separate works of the Spirit that 
shall each one be obvious and manifest ; on the con- 
trary, sometimes the change at first is like a confused 
chaos, so that we know not what to make of it. The 
manner in which the Holy Spirit operates in those 
who are born of God is very often exceedingly mys- 
terious: the effects only of those operations are dis- 
cernible. It is to be feared that some have gone too 
far in attempting to direct the Spirit of the Lord, and 
to mark out his footsteps for him. Experience clearly 
shows, that we cannot trace the operations of the Holy 
Spirit in the conversion of some who afterward prove 
the best of Christians. He does not proceed discerni- 
bly in the steps of any particular, establislied scheme, 
by any means so often as is imagined. A rule received 
and established by common consent, has very great, 
though to many persons an insensible influence in 
forming their notions of the process of their own ex- 
perience. I know very well hoW they proceed as to 
this matter, for I have had frequent opportunities of 
observing their conduct. Very often their experience, 
at first appears like a confused chaos, but then those 
parts are selected which bear the nearest resemblance 
to such particular steps as are insisted on ; and thes.e 



Part II.] TO DISTINGUISH AFFECTIONS. 71 

are dwelt upon in their thoughts, and spoken of from 
time to time, till they grow more and more conspi- 
cuous in their view, and other parts which are neg- 
lected grow more and more obscure. Thus what they 
have experienced is insensibly strained, so as to bring 
it to an exact conformity to the scheme already esta- 
blished in their minds. And it becomes natural also 
for ministers, who have to deal with those who insist 
upon distinctness and clearness of method, to do so too. 
But yet so much has been seen of the operations of the 
Spirit of God of late, that those who have had much 
to do with souls and are not blinded by prejudice, must 
know that the Holy Spirit is so exceedingly various 
in tlie manner of his operations, that, in many cases, it 
is impossible to trace him. 

What we have principally to do with, in our in- 
quiries into our own state, or in the directions we give 
to others, is the nature of the effects which God has 
produced in the soul. We are often, in Scripture, di- 
rected to try ourselves by the nature of the fruits of 
the Spirit ; but no where by the tiiethod in which the 
Spirit produces those fruits. Many persons greatly 
err in their notions of a clear work of conversion ; call- 
ing that clear in which the successive steps of influ- 
ence, and the method of experience, are most discern- 
ible ; whereas that is the clearest work of conversion 
in which the spiritual nature of the work is most 
evident. 

IX. That they lead us to spjnd much time in reli- 
gion, and to he zealously engaged in the external luties 
if loorship, is no proof either that our affections rela- 
tive to these things are truly gracious, or that they 
are not. 

That they spend so much time in reading, praying, 



Iti WHAT ARE NO SIGNS [Part IL 

singing, hearing sermons, and similar exercises, has, 
of late, been urged as an argument against the religious 
affections of some professors. It is clear from Scrip- 
ture, that true grace very much tends to produce in us 
a delight in such religious exercises. This was the 
case with Anna the prophetess : " She departed not 
from the temple, but served God with fastings, and 
prayer night and day." Luke, 2 : 37. This was the 
case also with the primitive Christians in Jerusalem : 
" and they continued daily with one accord in the tem- 
ple; and breaking bread from house to house, did eat 
their meat with gladness and singleness of heart, prais- 
ing God." Acts, 2 : 46, 47. Grace disposed Daniel to 
delight in the duty of prayer, and to attend to it so- 
lemnly three times a day. It had the same effect with 
regard to David : " Evening, morning, and at noon, 
will I pray." Psalm 55 : 17. Grace disposes the saints 
to delight in singing the praises of God : " Praise ye 
the Lord ; for it is good to sing praises unto our God : 
for it is pleasant, and praise is comely." Psalm 147 : 1. 
See also Psalm 135 : 3. It disposes them to love the 
public worship of God : " Lord, I have loved the habi- 
tation of thy house, the place where thine honor dwell- 
eth." Psalm 26 : 8. See also Psalm 27 : 4, and 84. 
This is the nature and tendency of true grace. 

But on the other hand, our being disposed to abound 
in the external exercises of religion, and to spend much 
time in them, is no certain proof of grace ; because 
such a disposition is found in many persons who 
evidently have no grace. The Israelites of old, whose 
services were abominable to God, attended the new 
moons, and Sabbaths, and the calling of assemblies: 
they spread forth their hands and made many prayers. 



Pan II.] TO DISTINGUISH AFFECTIONS. 73 

Isaiah, 1 : 12-15. The Pharisees made long prayers, 
and fasicd twice in the week. False religious affections 
may lead persons to be loud and earnest in prayer : 
"Ye shall not fast as ye do thi^ day^ to cause your 
voice to be heard o\\ high." Isaiah, 58 : 4. A kind of 
religion which is not spiritual or saving, may cause 
men to delight in religious duties and ordinances : 
*' Yet they seek me daily, and delight to know my 
ways, as a nation that did righteousness, and forsook 
not the ordmance of their God: they ask of me the 
ordinances of justice : tliey take delight in approach- 
ing to God." Isaiah, 58 : 2. Persons under the influ- 
ence of false religion may delight in hearing the word 
of God preached. This was the case with the hearers 
of Ezekiel: " And. they come unto thee as the people 
cometh, and they sit before thee as my people, and 
they hear thy words, but they will not do them ; for 
with their mouth they show much love, but their 
heart gocth after their covetousness. And lo, thou art 
unto them as a very lovely song of one that hath a 
pleasant voice, and can play well on an instrument; 
for they hear thy words, but they do them not." Ezek. 
33 : 31, 32. See also Mark, 6 : 20 ; John, 5 : 35. 

Experience shows that persons, from the influence 
of false and eroneous views, may be induced to abound 
in the external services of religion, so as to devote al- 
most the whole of their time to them. Formerly a 
sort of people were very numerous in the Romish 
church, called recluses, who forsook the society of 
mankind and slmt themselves up in narrow cells, 
vowing never more to see the face of any human be- 
ing, (except in case of sickness,) and to spend all their 
days in the exercises of devotion and converse witli 
God. There were also in former times a great nura- 
7 



74 WHAT ARE NO SIGNS [ Part 11 

ber of hermits and anchorites, who forsook llie world 
in order to spend their days in religious contempla- 
tion, and in the exercises of devotion, in lonely deserts. 
Some of them had no dwelling places but the caves in 
the mountains, nor any food but the spontaneous pro- 
ductions of the earth, 

X. That they very much dispose us in words to 
praise and glorify God, is no proof that our most 
zealous affections are truly gracious ; or that they are 
not. This indeed is implied in what has just now been 
observed; but as great stress has been laid upon this 
circumstance, I thought it deserved a more particular 
consideration. 

No Christian will make it an argument ao-aimt any 
professor that he seems to have such a disposition; 
neither can it with propriety be regarded as an evidence 
in favor of any professor; if it is duly considered, that 
without grace we may possess high affections toward 
God, and in consequence of this may be inclined to 
speak much and very earnestly about those things by 
which we are affected. It will appear more evidently 
that this is no certain indication of grace, if we con- 
sider the information which the Scriptures give upon 
this subject. See Mark, 2 : 12; 9 : 8 ; Luke, 5 : 26 ; 
Matt. 15 : 31 ; Luke, 7 : 16 ; 4 : 15. The multitude 
praised the Lord Jesus with loud voices a little before 
he was crucified, crying, " Hosanna to the Son of 
David, blessed is he that cometh in the name of the 
Lord, hosanna in the highest." And we are told, that 
after the ascension of Christ, when the Apostles had 
healed the impotent man, " all men glorified God for 
that which was done." Acts, 4 : 21. When the Gentiles, 
in Antioch of Pisidia, heard from Paul and Barnabas, 
that God would reject the Jews, and take the Gentiles 



Partll.J TO DISTINGUISH AFFECTIONS. 75 

to be his people, they " glorified the word of the Lord ;" 
but all who did so were not true believers. See Acts, 
13 : 48. The children of Israel sang the praises of 
God at the Red Sea, but they soon forgat his works. 

That we are greatly affected by the unmerited favor 
of God, and are very much disposed to extol and mag- 
nify free grace, is no certain proof that we are gracious- 
ly affected. Those who yet remain with unmortified 
pride and enmity against God may exclaim against 
their unworthiness, and magnify his undeserved good- 
ness to them, from no higher a principle than that 
which actuated Saul; who, while he remained with 
unsubdued enmity against David, was brought to cry 
out, " I have played the fool, and have erred exceed- 
ingly ;" and with great apparent affection and admira- 
tion, to extol the unmerited kindness of David toward 
him. 1 Sam. 24 : 16-19, and 26 : 21. The account we 
have of Nebuchadnezzar and Darius are illustrative of 
this subject. See Dan. 3 : 28-30; 4 : i, 2, 3, 34, 35, 37, 
and 6 : 25-27. 

XI. That they fill us with strong confidence, as to 
the divine origin of our experience and the safely of 
our slate, is no proof either that our religious aftec- 
tions are truly gracious, or that they are not. 

It is argued by some, that those persons are deluded 
who profess to be assured of the goodness of their 
state, and to have no doubts respecting their interest 
in the favor of God. They suppose that there is no 
such thing to be expected in the Church of God as a 
full assurance of hope; unless it is under some very 
extraordinary circumstances. This is contrary to the 
doctrine of the first Protestants, maintained by their 
most celebrated writers against the Papists ; as well as 
contrary to the whole tenor of Scripture. It is very 



76 WHAT ARE NO SIGNS [Part II. 

evident, that assurance was a common privilege with 
the saints, of whom we have a particular account in 
Scripture. God in the clearest and most positive man- 
ner, revealed and testified his special favor to Noah, 
Abraham, Isaac, Moses, Daniel, and others. Job often 
speaks of his sincerity and uprightness with the great- 
est confidence, frequently calling God to witness : '• I 
know," says he, " that my Redeemer liveth, and that 
I shall see him for myself, and not another." Job, 19 : 
25, &c. David, in the book of Psalms, speaks almost 
every where, without any hesitation, and in the most 
confident manner, of God as his God; glorying in him 
as his portion and heritage, his rock and confidence, 
his shield and high tower, »SiC. &c. Hezekiah appeals 
to God, as knowing that he had " walked before him 
in truth and with a perfect heart." 2 Kings, 20 : 3. 
Jesus Christ, in his last discourse with his eleven dis- 
ciples,' often declares his special and everlasting love to 
them, in the clearest terms ; and promises them a future 
participation with him in his glory, in the most abso- 
lute manner. This he did, as he tells them, that their 
joy might be full. John, 15 : 11. See also 16 : 33. He 
concluded this discourse with a prayer, in which he 
speaks of them to his Father, in their presence, as hav- 
ing all of them savingly known him. He declares that 
tkey were not of the world, and that he spake these 
things, to the end that his joy might be fulfilled in them. 
Hence it ippears agreeable to the designs of Christ, and 
his various dispensations in reference to his Church, 
that there should be provision made that his saints 
should have the full assurance of their future glory. 

The Apostle Paul, throughout all his epistles, speaks 
in the language of assurance ; perpetually declaring his 
special relation to Christ, his Lord, and Master, and Re- 



Partll.J TO DISTINGUISH AFFECTIONS. T7 

deemer, and invariably expressing his firm expectation 
of tlie future and everlasting reward. It would be al- 
most endless to notice all the passages to this effect 
which might be enumerated : I will mention four only ; 
" Christ liveth in me ; and the life which I now live in 
the flesh I live by the faith of the Son of God, who 
loved me, and gave himself for me." Gal. 2 : 20. " For 
to me to live is Christ, and to die is gain." Phil. 1 : 21. 
" 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. 1 : 12. " I have 
fought a good fight, I have finished my course, I have 
kept the faith : henceforth there is laid up for me a 
crown of righteousness, which the Lord, the righteous 
Judge," will " give me at that day." 2 Tim. 4 : 7, 8. 

The nature of the covenant of grace, and the de- 
clared intention of God in the appointment and consti- 
tution of that covenant, clearly show that ample pro- 
vision has been made in order that the saints may en- 
joy an assured hope of eternal life. This covenant is 
" ordered in all things and sure." The promises are 
explicit, and often repeated. The design of God in this 
provision is, no doubt, that the heirs of promise may 
have a full assurance of their future glory : " Wherein 
God, willing more abundantly to show unto the heirs 
of promise the immutability of his counsel, confirmed 
it by an oath ; that by tvv^o immutable things, in which 
it was impossible for God to lie, we might have a strong 
consolation, who have fled for refuge to lay hold upon 
the hope set before us." Heb. 6 : 17, 18. But all this 
would be in vain, as to any such purpose, if the know- 
ledge of our interest in them, in ordinary cases, was 
not attainable. For the promises of God, let them be 
ever so certain as to their accomplishment, can afford 
7* 



78 WHAT ARE NO SIGNS [Part II. 

Strong hope and consolation only so far as we enjoy 
the assurance of their applying to ourselves. And in 
vain is provision made in Jesus Christ, that believers 
may be perfect as pertaining to the conscience, (Heb. 
9 : 9 ;) if assurance of freedom from the guilt of sin is 
not attainable. 

It farther appears that assurance is not only attain- 
able in some extraordinary, but also in ordinary cases ; 
for believers, in general, are exhorted to give all dili- 
gence to make their calling and election sure. 2 Pet. 

1 : 5, 10. It is spoken of as something very blameable 
in Christians, not to know whether Christ be in them 
or not : " Know ye not your own selves, how that 
Jesus Christ is in you, except ye be reprobates?" 

2 Cor. 13:5. St. Paul says, " I therefore so run, not 
as uncertainly." 1 Cor. 9 : 26. And to add no more, it 
is evident that Christians may, in general, know their 
interest in the saving benefits of Christianity, because 
the Apostles tell us by what means they did so : " Now 
we have received, not the spirit of the world, but the 
spirit which is of God ; that we might know the things 
that are freely given to us of God." 1 Cor. 2 : 12. 
"And hereby we do know that we know him, if we 
keep his commandments." 1 John, 2:3. " But whoso 
keepeth his word, in him verily the love of God is per- 
fected : hereby we know that we are in him." Verse 5. 
•' We know that we have passed from death unto life, 
because we love the brethren." 3 : 14. *' Hereby we 
know that we are of the truth, and shall assure our 
hearts before him." Verse 14. " Hereby we know that 
he abideih in us, by the Spirit which he hath given 
us." Verse 24. See also 4 : 13, and 5 : 2, and 19. 

It must therefore be very unreasonable to conclude 
that persons are hypocrites, merely because they ap- 
pear to have no doubt of their salvation. 



Partll.J TO DISTINGUISH AFFECTIONS. 79 

On the other hand, there is no sufficient reason to 
conclude that men are saints, and that their affections 
are gracious, merely because those affections are at- 
tended by a high degree of confidence. Nothing can 
be argued from such confidence, let it be ever so strong. 
If we observe a person who frequently, and without 
any hesitation, speaks in the most familiar and appro- 
priating language in prayer; who uses the most con- 
fident expressions as to the goodness of his state ; who 
appears to have done for ever with self-examination, 
and who is disposed to be angry with those who inti- 
mate their doubts as to his spiritual safety, we may, 
with a high degree of probability, conclude that all is 
not well. Such lofty, violent confidence as this, is not 
true Christian assurance; it savors more of the spirit 
of the Pharisees, who never doubted of their being 
the most eminent of saints ; and who, when Christ 
intimated that they were spiritually blind, despised 
the suggestion. John, 9 : 40. If such persons had more 
of the spirit of the Publican, their confidence woujd 
have more of the assurance of one who humbly trusts 
in Christ, and has no confidence in himself. If we 
do but consider the natural state of the human mind, 
and how much the unregenerate are under the influ- 
ence of spiritual blindness and self-flattery, we shall 
not at all wonder at the high opinion which they en- 
tertain of their own goodness, and the confidence with 
which they express themselves, as to the safety of 
their religious circumstances before God. 

When hypocrites are established in a false hope 
they have not those things to disturb their confidence 
which are often the occasion of doubt to the real saint. 
They have not that deep sense of the vast importance 
of a sure f jundation, and that dread of being deceived 



80 WHAT ARE NO SIGNS [Part II. 

The comforts of a true saint promote caution, and a 
solemn impression upon the mind of the infinite hoU- 
ness, justice, and omniscience of the supreme Judge. 
But false comforts banish these things, and dreadfully 
stupify the mind. The hypocrite has not the know- 
ledge of his own bhndness, and the deceitfujness of 
his own heart ; nor that low opinion of his own un- 
derstanding, which the real saint possesses. The devil 
does not assault the hope of the hypocrite as he does 
the hope of the true believer. Satan is a great enemy 
to evangelical hope, not only as it tends greatly to the 
comfort of him who possesses it, but also as it tends 
very much to promote and cherish grace in the heart, 
and stimulate to strictness and diligence in the Chris- 
tian life. But he is no enemy to the hope of a hypo- 
crite, as this principle tends very much to establish 
his interest in those who are under its influence. A 
hypocrite may retain his hope unmolested; the devil 
never attempts to disturb it. But perhaps there is no 
true Christian whose hope is not assailed by Satan. 
He tempted Christ ; and the servant is not above his 
master, nor the disciple above his Lord. He who en- 
tertains a false hope, has not that conviction of his 
depravity which the saint possesses of his. The sins 
of a real Christian appear to him with all their aggra- 
vations ; and it often seems a very mysterious thing 
to him that any grace can be consistent with such de- 
pravity. But a false hope hides corruption, so that 
the hypocrite appears clean in his own eyes. 

There are two kinds of hypocrites ; the one are de- 
ceived by their morality and external religion ; the 
other are deceived by false discoveries and elevations 
of mind. The latter often declaim against dependence 
on good works, and talk much of free grace j but at 



Part II.] TO DISTINGUISH AFFECTIONS. 81 

the same time make a righteousness of their discove- 
ries and experience. These two kinds of professors, 
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 being in a worse state than the former. It is evident 
that the latter are by far the more confident in their 
hope, and I have scarcely known an instance of pro- 
fessors of this description being undeceived. The 
chief ground of the confidence of many of them is 
the very same kind of impulses, and imagined revela- 
tions, which some of late have had concerning future 
events. They call these suggestions respecting the 
goodness of their state, the witness of the Spirit ; 
entirely misunderstanding the nature of that witness, 
as I shall show hereafter. Visions and impulses about 
other things have generally been such as were desired 
and expected ; and no wonder that persons who give 
heed to them have the same kind of discoveries and 
impressions about their eternal salvation, especially if 
they earnestly seek and expect them. Neither is it 
any wonder that, when they have such imagined reve- 
lations of the goodness of their state, they should be 
filled with the highest degree of confidence. They 
suppose that the great Jehovah has declared certain 
things to them, and that, having his immediate testi- 
mony, a strong confidence is the highest virtue. Hence 
they despise all argument and inquiry respecting their 
own state. 

The confidence of many of those, whom Mr. Shep 
ard calls evangelical hypocrites, is like the confidence 
of some mad men who imagine that they are kings ; 
they maintain their delusion in direct opposition to 
evidence and reason. And in one sense this confi 



82 WHAT ARE NO SIGNS [Part II. 

dence is much more immoveable than a truly gracious 
assurance : the latter is not maintained but as the soul 
is kept in a holy frame, and grace continues in lively 
exercise. If the actings of grace decay in the Chris- 
tian, and he falls into a lifeless frame, he loses his as- 
surance; but the confidence of the hypocrite is not 
shaken by sin. Some hypocrites, at least, maintain 
their hope in the most unchristian frame, and in the 
pursuit of the most abandoned conduct. 

And here I cannot but observe, that there are cer- 
tain doctrines, frequently delivered from the pulpit, 
which ought to be mentioned with more caution and 
explanation than they generally are ; for as they are 
understood by many, they tend greatly to establish 
this delusion and false confidence. The doctrines to 
which I allude, are those of Christians living by faith, 
and not by sight ; their giving glory to God. by trust- 
ing him in the dark; living upon Christ, and not upon 
experience ; not making their good frames the foun- 
dation of their faith, &c. These are important doc- 
trines, rightly understood, but destructive, as many 
understand them. The Scriptures speak of living, or 
walking by faith, and not by sight; by which is meant, 
a being governed by a respect to eternal things, which 
are the objects of faith, and not by a respect to tem- 
poral things, which are the objects of sight. This will 
be evident to any one who examines those parts of 
Scripture which speak of faith m opposition to si^ht. 
See 2 Cor. 4 : 18; 5 : 7. Heb. 11:8, 13, 17, 27, 29 ; John, 
20 : 29. But this doctrine is understood by many, as 
if professors ought firmly to trust in Christ without 
spiritual light, and although they are in a lifeless 
frame, and for the present have no gracious experience. 
It is the duty of those who are thus in darkness, to 



Part 11.] TO DISTINGUISH AFFECTIONS. 83 

come out of darkness into light, and believe. That 
they should confidently believe and trust, while they 
remain without spiritual light, is an unscriptural and 
absurd doctrine. The Scriptures are ignorant of any 
faith in Christ which is of the operation of God, and 
which is not founded on a spiritual sight of Christ. 
That trust in Christ which accompanies a title to ever- 
lasting life, is a seeing the Son, and believing on him, 
John, 6 : 40. True faith in Christ is never exercised 
any further than persons behold as in a glass the glory 
of the Lord, and have the knowledge of God in the 
face of Jesus Christ. 2 Cor. 3 : 18;4 : 6. They into 
whose minds the light of the glorious gospel of Christ, 
who is the image of God, does not shine, do not be- 
lieve. 2 Cor. 4 : 4. That faith which is without spiritual 
light, is not the faith of the children of light, and of 
the day, but the presumption of the children of dark- 
ness. Hence it appears, that to urge professors to 
believe, without any spiritual light, tends greatly to 
help forward the delusions of the prince of darkness. 
Men not only cannot exercise faith without some spi- 
ritual light, but they can exercise faith only just in 
proportion as they have spiritual light. They will 
trust in God only as they know him ; and they cannot 
exercise faith in him any further than they possess a 
believing view of his faithfulness and all-sufficiency : 
nor can they exercise trust in him any further than 
they are in a gracious frame. They who 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 to trust confidently in God, while they are not 
in a gracious frame, is the same thing in effect as to 
exhort them to trust, not with a holy confidence, but 



^ WHAT ARE NO SIGNS [Part ll 

with a wicked presumption. It is just as impossible 
for men to have a strong and lively trust in God, when 
they have no sensible experience, as it is for them to 
be in the lively exercise of grace without the execise 
of grace. 

It is indeed the duty of the people of God to trust 
in him when they are in darkness, when the aspect of 
his providence is gloomy, and when, in this respect, 
he appears to have forsaken them. We ought to trust 
him when we do not see which way it is possible for 
him to fulfill his word ; when every thing but his pro- 
mise seems to render the fulfillment unlikely, so that 
we have to hope against hope. Thus the ancient 
patriarchs ; thus Job, and the Psalmist, and Jeremiah, 
and Daniel; thus Shadrach, and Meshach, and Abed- 
nego, and the Apostle Paul, gave glory to God by 
trusting him, though all was darkness around them. 
We have many instances of such victorious faith in 
the eleventh chapter to the Hebrews. But this is a diife- 
rent thing from trusting in God without spiritual light. 

There are different kinds of spiritual light; hence 
there is such a thing as our trusting in God, and also 
knowing the goodness of our state, while we are des- 
titute of some kinds of experience. As, for instance, 
we may have clear views of the sufficiency and faith- 
fulness of God, and so confidently trust in him, and 
know that we are his children, and at the same time 
not have such strong perceptions of his love as at other 
times. We may have such a view of the sovereignty, 
holiness, and all-sufficiency of God, as enables us 
quietly to submit to him, and exercise hope in him, 
while we have not full assurance as to the goodness of 
our state. But this also is different from trusting con- 
fidently in God without spiritual light or experience 



Part II.J TO DISTINGUISH AFFECTIONS. 85 

Those who thus insist on our living by faith, when 
we have no experience and are in a bad frame, are 
also very absurd in their notions of faith. What they 
mean by faith, is believing that they are in a good 
state. Hence they count it a dreadful sin for any one 
to doubt as to his spiritual safety, whatever frame he 
is in, and though his life is not at all exemplary, be- 
cause this is the great and heinous sin of unbelief; and, 
according to their opinion, he is the best man, and 
most effectually honors God, who maintains his hope 
with the greatest confidence, when he has the least 
light or experience, and is in the most anti-christian 
frame — because, they say, this is an evidence of strong 
faith, giving glory to God, and against hope believing 
in hope. But from whence do they learn, that faith 
is our believing with confidence that our state is good? 
If this is faith the Pharisees had faith in an eminent 
degree, some of whom, Christ assures us, committed 
the unpardonable sin against the Holy Ghost. Tha 
Scriptures represent faith as that by which men are 
brought into a good state ; and therefore it cannot be 
the same thing as believing that they are already in a 
good state. To suppose that faith consists in believ- 
ing that we are spiritually safe, is in effect the same 
thing as to suppose that faith consists in believing that 
we have faith, or in believing that we believe. 

Our doubting may, indeed, in several respects, arise 
from unbelief. It may be from unbelief, or because 
our faith is so small, that we have so little evidence of 
the goodness of our state. If we had more experience 
of the actings of faith, and consequently more expe- 
rience of the exercise of grace, we should have clearer 
evidence that our state is good, and so our doubts 
would be removed. Again ; our doubts are from un- 
8 



86 WHAT ARE NO SIGNS [Part II. 

Delief, when, though there are many things in us which 
present favorable indications of a work of grace, we 
still doubt whether we are really in a state of favor 
with God or not, because we are so unworthy, and 
have done so much to provoke him to anger. Our 
doubts in such a case arise from unbelief, as they 
spring from the want of a sufficient reliance on the 
infinite riches of the grace of God, and the sufficiency 
of Christ for the salvation of the chief of sinners. 
Our doubts arise from unbelief when we question the 
goodness of our state, because of the mysteriousness 
of the divine dispensations toward us ; or when we 
doubt whether we have an interest in the promises, 
because, from the aspect of divine providence, they 
appear so unlikely to be fulfilled. Such doubts arise 
from a want of dependence upon the power, the know- 
ledge and the wisdom of God. But yet in such cases 
our unbelief and our doubts are not the same thing : 
one arises from the other. 

Persons are greatly to blame for doubting as to the 
goodness of their state on such grounds as these: they 
are to blame that they have no more grace — no more 
of the experience and present exercise of grace, as an 
evidence to themselves of the goodness of their state. 
Men are doubtless to blame for being in a carnal, dead 
frame ; but when they are in such a frame, under the 
prevalence of their lusts and an unchristian spirit, 
they are not to blame for doubting. It is impossible, 
in the nature of things, that a holy, Christian hope, 
should be kept alive, in its clearness and strength, 
under such circumstances. Past experience, when 
darkened by prevailing depravity, will never keep 
alive a gracious confidence. Nor is it at all to be 
lamented that persons under, such circumstances 



Part II.] TO DISTINGUISH AFFECTIONS. 87 

should feel doubts respecting their state ; it is desira- 
ble, and quite right that they should doubt. It is agree- 
able to that wise and merciful constitution of things 
which God has established, that when the love of his 
people decays, fear should arise ; for then thej have 
need of that fear to restrain them from sin, and to stir 
them up to watchfulness and diligence in rehgion. 
God has also so ordered it, that when love is in vigo- 
rous exercise fear should be expelled ; for then they 
do not need it, having a more effectual principle in 
exercise to restrain them from sin and to stir them up 
to duty. No principle, except fear or love, will effec- 
tually influence the human conduct ; and therefore, if 
the former of these should not prevail, as the latter 
decays, the people of God, when Allien into a cold and 
lifeless frame, would be lamentably exposed indeed. 
As light and darkness in the constitution of the uni- 
verse necessarily succeed each other, and as in pro- 
portion as light decreases so darkness prevails; so it 
is in the economy of grace ; if divine love decays, and 
corruption prevails, hope also decays, and doubts pre- 
vail; and if, on the contrary, divine love prevails, and 
is in lively exercise, hope is revived, corruption is sub- 
dued, and fear is expelled. Love is the spirit of adop- 
tion, or the child-like principle ; fear is the spirit of 
bondage, or the servile principle; if love declines, fear 
prevails ; and so on the contrary. If love rises to a 
great height, it drives away all fear, and produces full 
assurance. " There is no fear in love, but perfect love 
casteth out fear." 1 John, 4 : 18. These two opposite 
principles are productive of hope, or despondency, in 
proportion as either of them prevails, at least when 
they are left to their natural influence, without some- 
thing adventitious, or accidental intervening, as the 



88 WHAT ARE NO SIGNS [Part II. 

distemper of melancholy, doctrinal ignorance, preju- 
dices of education, wrong instruction, false princi- 
ples, strong temptation, &c. When fear prevails, 
owing to the low state of our love, it is in vain to pore 
over our past experience in order to establish our 
peace and obtain assurance. It is contrary to the de- 
sign of God that we should possess assurance under 
such circumstances. 

Those therefore directly thwart the wise and gra- 
cious constitution of things, who, under a notion of 
living by faith and not by sight, exhort others to be 
confident in their hope when in a cold and lifeless 
frame; and urge them not to doubt of the goodness 
of their state, lest they should be guilty of the dread- 
ful sin of unbelief. This has a direct tendency to es- 
tablish the most presumptuous hypocrites, and to pre- 
vent them from ever calling their state in question. 
Doubtless great mischief has been done in this way. 

We cannot be said to live upon our experience, mere- 
ly because we use it as an evidence of grace ; for there 
is no other evidence which ought to be relied on. Per- 
sons may be said to live upgn their experience, when 
they make a righteousness of it; and instead of keep- 
ing their eyes on the glory of God, and the excellency 
of Christ, turn them from these objects to their own 
attainments and experience; and when, in their own 
estimation, they are rich, and increased in goods and 
have need of nothing, and think that God admires them 
for the same reason that they admire themselves. 
This is more abominable in the sight of the Most High 
than the gross immoralities of those who make no pre- 
tences to religion. This conduct, however, is far dif- 
ferent from merely using our experience as an evi- 
dence of our interest in the Redeemer. 



Part Il.J TO DISTINGUISH AFFECTIONS. 89 

XII. That the manifestation of our affections, and 
the account given of them, are verij pleasiiifc and af- 
fecting to the really pious, and prociwe their good opin- 
ion and esteem, is no proof either that they are truly- 
gracious, or that they are not. 

The saints have not such a spirit of discernment as 
to ascertain with certainty who are godly, and who are 
not; for though they know experimentally what true 
religion is, none of them can feel or perceive the ex- 
ercises of it in the hearts of others. Nothing in others 
can come within their view but outward manifesta- 
tions ; and the scriptures clearly intimate that to judge 
from appearances is, at best, but uncertain, and liable 
to deception: "The Lord seeth not as man seeth ; for 
man looketh on the outward appearance, but the Lord 
looketh on the heart." 1 Sam. 16: 7. They are but poor 
judges, and dangerous counsellors, in cases of the soul, 
who are precipitate in deciding as to the real state of 
any particular professor. They betray one or more of 
these three things; — little experience; — a weak judg- 
ment; — or a great degree of self-confidence. Wise 
and experienced men proceed with greater caution. 

It is the duty of the saints to receive those who ex- 
hibit a credible appearance of piety ; and to love them, 
and rejoice in them, as their brethren in Christ Jesus. 
But the best of men may be deceived. It often hap- 
pens that brilliant professors, who are received into 
the church of Christ as eminent saints, fall away, so 
that their profession comes to nothing. At this we 
shall not wonder, if we consider what has been already 
observed. A man who is without a spark of grace 
may have religious affections of many kinds together; 
a sort of love to God, and to the brethren, bearing a 
strong resemblance to real love; he may have sorrow 
8* 



90 WHAT ARE NO SIGNS [Part II. 

for sin, self-abasement, gratitude, joy, ardent desires 
and zeal for the interest of religion and the good of 
souls. And these affections may follow awakenings 
and convictions of conscience ; a kind of love and joy 
may follow these convictions, and may succeed each 
other, just in the same order as is commonly observed 
in the holy affections of true converts. These affec- 
tions may be very strong, so as to make those who are 
the subjects of them affectionate, fervent, and ready in 
speaking of the things of God. They may be attend- 
ed by many texts of scripture deeply impressed upon 
the mind, so as to induce those who are the subjects 
of this experience. In a very ardent manner to praise 
God, and to call upon others to join them ; to declaim 
against their unworthiness, and to extol free grace ; 
to abound in the duties of religion, such as prayer, 
hearing tlie word preached, singing, and religious con- 
versation ; and these things may be attended by a great 
degree of confidence. I may add, that all these things 
may be accompanied by a good natural temper, and a 
clear doctrinal knowledge of religion; and from a 
long acquaintance with the phraseology used in refer- 
ence to experimental religion, such professors may 
have acquired the habit of expressing themselves upon 
this subject as the saints usually do — I think it has 
been made evident that there may be all these things, 
and yet nothing more than the common influences of 
the Spirit of God, joined with the delusions of Satan 
and the deceitfulness of the human heart. The resem- 
blance between a hypocrite and a real saint may in- 
deed be very great. It is the sole prerogative of the 
omniscient God, as the great searcher of hearts, to se- 
parate with accuracy the sheep from the goats. 
Many persons seem to attach great importance to 



Part II.] TO DISTINGUISH AFFECTIONS. 91 

the following circumstance, and suppose it sufficient 
to decide with respect to the state of others ; that is, 
when not only a plausible story is told, but when, in 
giving an account of experience, such a representation 
is made as harmonizes with their own experience, so 
that their hearts are affected and delighted by what 
they hear, and their love drawn out toward the per- 
sons making the relation. But there is not that cer- 
tainty in these things which many persons imagine, 
nor ought any confidence to be placed in them, A real 
saint greatly delights in holiness ; and the work of God 
in renewing and making holy and happy, a soul, which 
before was hastening to endless perdition, appears to 
him a glorious work : no wonder that he is greatly af- 
fected when he hears a professor give a probable ac- 
count of this work on his own heart, and sees in him 
favorable appearances of holiness ; whether those ap- 
pearances are attended by a real work of grace, or not. 
If the words which are in general adopted to express 
religious affection, are used; if many things are related 
as following one another in an order agreeable to the 
experience of him who hears; and, if this relation is 
made with an air of confidence; it is no wonder if a 
favorable opinion is form?d as to the state of him who 
relates his experience. And if, besides all this, the re- 
lation is made with much affection ; and above all, if in 
speaking, much affection toward him who is spoken 
to is manifested, this will have a powerful influence in 
affecting the heart of the hearer. David, it appears, 
had enjoyed much pleasure in the conversation of 
Ahithophel, and was therefore exceedingly surprised 
and disappointed when the latter fell. "We took sweet 
counsel together, and walked unto the house of God 
in company." Psalm 55. 14. 



92 WHAT ARE NO SIGNS [Part II. 

It is with professors of religion, especially with those 
who become such at a time of great outpouring of the 
Holy Spirit, as it is with blossoms in the spring: there 
are vast numbers of them on the trees, ail of which 
look fair and promising, but yet very many of them 
come to nothing. Many of them soon wither and drop 
off, though for a while they looked as beautiful and 
smelled as sweetly as those that remain ; so that we 
cannot by our senses ascertain, with certainty, those 
blossoms which have in them the secret virtue which 
will afterward appear in the fruit. We must judge, 
not by the beautiful colors and the pleasant smell of the 
blossom, but by the matured fruit. So young profes- 
sors may appear very promising; pious persons may 
think they talk feelingly, may relish their conversation, 
and imagine that they perceive in it a divine savor; 
and yet all their profession may prove to be nothing. 

It is wonderful with what difficulty we become sa- 
tisfied with the rules and directions which Christ has 
given us. We prefer rules of our own inventing. 
Christ has directed us to judge of the tree chiefly by 
its fruit ; but this we deem insufficient : other criterions 
must be devised, supposed to be more distinguishing 
and certain. This presumption has been followed by 
consequences of the most baneful description. In this 
respect, many of the saints, I have no doubt, have wan- 
dered far out of their way ; and, in order that they 
might be brought back, some of them have been severe- 
ly chastised. But many things which have lately ap- 
peared ought to have convinced us, that in general those 
who have been most confident of their discernment, 
and have appeared most forward peremptorily and sud- 
denly to decide as to the state of men's souls, have 
been hypocrites, who have known nothing of true re- 
ligion themselves. 



Part II-] TO DISTINGUISH AFFECTIONS. 93 

In the parable of the wheat and the tares, it is said, 
"When the blade was sprung up, and brought forth 
fruit, then appeared the tares also ;" as if the tares, as 
Mr. Flavel observes, were not to be distinguished from 
the wheat until that time. He mentions an observa- 
tion of .Terome, who remari^s that wheat and tares are 
so much alike, that until the ear begins to put forth, it 
is almost impossible to distinguish them. Mr. Flavel 
then adds, "How difficult soever it is to discern the 
ditference between wheat and tares ; yet doubtless the 
eye of sense can much easier discriminate them, than 
the most quick and piercing eye of man can discern 
the difference between special and common grace. For 
all saving graces in the saints have their counterfeits 
in hypocrites: there are similar works in these, which 
a spiritual and a very judicious eye may easily mistake 
for the saving and genuine effects of a sanctifying 
spirit." 

I would say something in this place as to a strange 
notion, which some persons have adopted of late, about 
certainly knowing the goodness of the state of others 
from their love flowing out to ihem in an extraordinary 
manner. If their love is very sensible and great, the 
Spirit of God, they say, must have been the author of 
it; and as he is an infallible Spirit, and never deceives, 
he must know that the person v/hom they love is a child 
of God, and must intend that they should love him as 
such. But such persons might be convinced of the 
fallacy of their reasoning, if they would but consider, 
whether or not it is their duty, to love those as the 
children of God of whom they have no reason to think 
otherwise, though he who searches their hearts knows 
them not to be his children. If it is their duty to love 
persons of this description, then not to love them is sin, 



94 WHAT ARE NO SIGNS [Part II. 

and therefore the Spirit of God may undoubtedly be 
llie author of this affection. The Spirit of God, with- 
out being a spirit of falsehood, may, in sucli a case, 
assist us in the performance of our duty — But the un- 
common degree, and special manner, in which their 
love is excited, are also used as an argument in favor 
of this notion. They think that the Spirit of God 
would never be the author of such affection, if he did 
not know that the subjects of it were children of God. 
— But I would ask, is it not our duty to love, in a very 
high degree, all those who we have reason to believe 
are the children of God, though they may not be such 
in reality? As we ought to love Christ to the utmost 
of our capacity, so it is our duty to love those who we 
have reason to believe are his members with great af- 
fection ; and therefore not to love them to such a de- 
gree, is sin. We ought to pray to God that he would 
by his Spirit keep us from sin, and enable us to per- 
form our duty; and cannot he answer our prayers in 
this particular without lying? If he cannot, then the 
Spirit of God, in some cases, is bound not to help his 
people to perform their duty, because, if he did, he 
would be a spirit of falsehood ; but undoubtedly God 
may enable us to perform any duty. 

When we are led to conclude that particular persons 
are his children, God may have other ends in view in 
causing our love to be excited toward them, than that 
of revealing to us the real state of such professors. 

If I am at a distance from home, and hear that my 
house is burnt, but that my family, in some extraordi- 
nary manner, have all escaped ; and if every thing in 
the circumstances of the intelligence m.akes it appear 
very credible ; in such a case it would be highly sin- 
ful, were I not to feel a very great degree of gratitude 



Part II.] TO DISTINGUISH AFFECTIONS. 95 

even though the information I had received should 
prove without foundation. That error or mistake may 
be the occasion of a gracious exercise, and consequent- 
ly of t)ie gracious influence of the Spirit of God, ap- 
pears from Rom, 14 : 6;"He that eateth, eateth to the 
Lord, for hegiveth God thanks ; and he that eateth not, 
to the Lord he eateth not, and giveth God thanks." The 
Apostle is here speaking of those who through erro- 
neous and needless scruples avoided eating certain 
meats ; and from hence it appears that there may be 
true exercises of grace, and particularly, true thankful- 
ness, occasioned by an erroneous judgment and prac- 
tice ; and consequently an error may be the occasion 
of those holy exercises which are from the infallible 
Spirit of God; and if so, we cannot determine with 
certainty as to the degree in which the Spirit of God 
may produce them on such an occasion. 

This notion of ascertaining the state of others by 
our love being excited toward them, is anti-scriptural. 
The sacred writings say nothing of any such mode of 
judging respecting the state of others, but direct us to 
form our opinion of them chiefly from the fruits they 
produce. The scriptures clearly teach, that we cannot 
with certainty ascertain the real state of others. " 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, sa^ 
ving he that receiveth it." Rev. 2 : 17. " He is a Jew" 
v^ho "is one inwardly; and circumcision is that of the 
heart, in the spirit, and not in the letter, whose praise 
is not of men, but of God." Rom. 2 : 29. That by the 
expression, "whose praise is not of men, but of God," 
the Apostle had respect to the insufficiency of men to 
judge concerning him, whether he was inwardly a Jew 



96 WHAT ARE NO SIGNS &C. [Part II- 

or not, is confirmed by his use of similar language in 
another place: "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." I Cor. 4 : 5. The Apostle in the 
two verses immediately preceding says, " But with me 
it is a very small thing that I should be judged of you, 
or of man's judgment : yea, I judge not mine own self; 
for I know nothing by myself, yet am I not hereby 
justified: — he that judgeth me is the Lord." Again, 
the Apostle in the second chapter to the Romans, quo- 
ted above, addresses himself particularly to those who 
had a high opinion of their own holiness and discern- 
ment, were confident that they knew the will of God, 
and approved the things which were excellent, or tried 
the things that differ. They were confident that they 
were guides of the blind, and a light to them that were 
in darkness, instructors to the foolish, teachers of babes. 
Hence they took upon themselves to judge others. 
See ver. 1, 17, 18, 19, 20. 

How presumptuous are the notions of those persons, 
who imagine that they certainly know the state of 
others, when the great Apostle Peter does not venture 
to say more concerning Sylvanus, than that he was a 
faithful brother, as he supposed! 1 Pet. 5 : 12. Sylva- 
nus however appears to have been a very eminent 
minister of Christ, an Evangelist, and an intimate com- 
panion of the Apostles. See 2 Cor. 1 : 19. 1 Thess.l ; 
Land2Thess. 1:1. 



PABT THIRD 



ON THE DISTINGUISHING SIGNS OP TRULY GRACIOlJa 
AND HOLY AFFECTIONS. 

I COME now to the second thing proposed, Tespect- 
ing the trial of rehgions affections ; that is, 16 take no- 
tice of some circumstances wherein those affections 
which ai'e spiritual and gracious differ from those 
ichich are not. But before I proceed to those charac- 
teristics which I have in view, I would make some ob- 
servations which I desire may be remembered. 

Observation I. I am far from undertaking to point 
out suQh signs as shall be sufficient to enable persons to 
distinguish in others, with absolute certainty, true re- 
ligious af!ections from false ones. Were I to attempt 
this, I should be guilty of that presumption which I 
have been condemning. Though Christ has given 
rules, by which we may judge respecting professors, 
so far as is necessary in reference to social intercourse 
and church communion ; and though the Scriptures 
abound with rules Avhich may be serviceable to minis- 
ters, in advising and directing persons committed to 
their care in things pertaining to their spiritual and 
everlasting welfare; yet it is evident, that it never was 
the design of God to give us rules by which we may 
ascertain with certainty which of our fellow profes- 
sors are his, and which are not. This discernment he 
has reserved to himself, as his own prerogative. 

Observation II. No such criterions are to be ex 
peeled, as shall be sufficient to enable those saints who 
9 



98 ON DISTINGDISHING SIGNS [Pai-t III. 

are low in f[race, have very much departed from God, 
or are fallen into a carnal and unchristian frame of 
mind, to discern with certainty the goodness of theii 
state. It is not agreeable to the designs of God, nei 
ther is it desirable, that such persons should know thei^i 
state to be good. We have reason to bless God thai 
p.e has made no provision for the attainment of such 
knowledge, in any other way than by a change of 
frame and of conduct. 

Indeed, it is not properly through any defect in the 
criterions given us in the Scriptures, that every saint — 
he who is in the worst frame, as well as others,— cannot 
with certainty know the goodness of his state. For 
the rules are infallible, and every saint has those things 
in himself, which are sure marks of grace: — even the 
weakest act of grace is such. It is through the defect 
of him to whom these criterions are applied, that this 
knowledge cannot be attained. There is a twofold de- 
feet in that saint who is very low in grace, or in a bad 
frame of mind, which renders it impossible for him to 
know that he possesses true grace, even by the best 
rules that can be proposed. 

(1.) A defect in the object, or the evidence to be 
examined. I do not mean a ruinous deficiency, because 
I suppose the person of whom I am speaking to be a 
real saint; but a partial defect — a very small degree of 
grace, which cannot be clearly perceived. We cannot 
clearly discern the form of those things which are 
very small ; nor can we distinguish them one from ano- 
ther, though they are very different. There is, doubt- 
less, a great difference between the body of man and 
the bodies of other animals ; though., if we should view 
the embryos of each, owing to the imperfect state of the 
object, it might not be possible for us to perceive that 



Part III.] OF GRACIOUS AFFECTIONS. 99 

difference. As they arrived at greater perfection, dis- 
tinguishing characteristics would become more evident. 
Another defect attending the grace of those of whom 
I am speaking, is its being mixed with so much de- 
pravity, which obscures or hides it. Though different 
objects which are before us, may possess many cha- 
racteristic marlvs ; yet, if we see them only in a thick 
fog, it may still be impossible for us to distinguish one 
from another. AVhen true Christians are in a bad 
frame, guilt lies on the conscience; this produces fear, 
and in consequence prevents the peace and joy which 
arise from the assurance of hope. 

(2.) There is in this case a defect in the perceptive 
faculty. As the prevalence of corruption obscures the 
object, so it enfeebles the sight. Sin is like some dis- 
tempers of the eye, which present things in different co- 
lors from those which properly belongs to them. Men, 
in a bad frame of mind, have their spiritual perception 
in an unfavorable condition for distinguishing spiri- 
tual objects. 

For these reasons, no criterion that can be given will 
be satisfactory in such a state as this. In these 
circumstances, to point out characteristic marks, is like 
giving rules to distinguish distant objects in the dark. 
Many persons, in cases of this nature, waste their time 
in poring over past experience, and examining them- 
selves by evidences proposed from the pulpit, or of 
which they read in books ; when, in fact, there is other 
work for them to do, without which all their self-ex- 
amination is in vain. The accursed thing is to be re- 
moved from their camp ; Achan is to be slain, and un- 
til this is done they must be in darkness and trouble. 
It is not the design of God that men should obtain as- 
surance in any other way than by mortifying depraved 



100 ON DISTINGUISHING SIGNS. [Part III 

-inclinations, and by growing in the lively exercise of 
grace. Though self examination is a duty of great 
importance, and by no means to be neglected ; yet it is 
not the principal means by which the saints obtain 
satisfaction as to their interest in the favor of God. 
Assurance is not to be obtained so much b)?^ self ex- 
amination, as by active piety. The Apostle Paul 
sought assurance chiefly in this way : by forgetting the 
things which were behind, and reaching forth unto 
those things which were before, pressing toward the 
mark for the prize of the high calling of God in Christ 
Jesus; if by any means he might attain unto the re- 
surrection of the dead. It was by this means chiefly 
that he obtained assurance: "I therefore so run, not 
as uncertainly." 1 Cor. 9 : 26. Giving all diligence, by 
adding to faith virtue, &c. is the direction which the 
Apostle Peter gives us for "making our calling and 
election sure," and having an entrance ministered to 
us abundantly into the everlasting kingdom of Christ. 

Without this we shall be in spiritual darkness: unr 
able to perceive either the pardon of our sins, as it re- 
spects the present ; or our interest in the heavenly in- 
heritance, as it respects the future. 2 Pet. 1 : 5 — 11. 

Though good rules for distinguishing true giace 
from counterfeit may tend to convince hypocrites, and 
be of great use to the saints in removing needless 
doubts ; yet I am far from professing to lay down such 
rules as shall be sufficient of themselves to enable all 
true saints to know the goodness of their state, or af- 
ford them the principal means of their satisfaction. 

Observaiion III. Nor do the occurrences of the past, 
or the present times, afford much encouragement in 
laying down rules for distinguishing between true and 
false affection, with a view of convincing those hypo- 



Sign I. I OP GRACIOUS AFFECTIONS. 101 

crites who are deceived by great, but false disco- 
veries and affections. Such hypocrites are so con- 
fident of their own wisdom, and so bhnded and har- 
dened by self-righteousness under the guise of hu- 
mility, that to lay before them the most convincing 
evidence of their hypocrisy, is, in general, in vain. 
Their state is indeed deplorable, nearly approaching 
the situation of those who have committed the un- 
pardonable sin. Such professors seem to be most 
out of the reach of the means of conviction and re- 
pentance. Still, however, good rules may be a means 
of deterring others from such hypocrisy, and con- 
vincing some who are self-deceived. God is able to 
convince even the worst kind of hypocrites ; and his 
grace is not to be limited, nor are means to be neglect- 
ed. And besides, such rules may be of service to the 
real saints, in detecting false affections, which are some- 
times mixed with true ones; and in being a means of 
purifying their religion. 

Having premised these things, I proceed directly to 
take notice of those circumstances by which true reli- 
gious affections are distinguished from false ones. 

I. Tmly gracious affections are pro- 
duced by a sujjernatural, spiritual, and 
divine ivjluence on the heart, 

I will explain what I mean by these terms. We find 
that real saints, or those persons who are sanctified by 
the Spirit of God, are, in the New Testament, called 
spiritual persons ; and their being spiritual is spoken 
of, as their peculiar character, and that wherein they 
are distmguished from those who are not sanctified. 
Those who are spiritual are set in opposition to those 
9* 



102 THE FIRST SIGN [Part HI. 

who are carnal, or natural, that is, in a state of nature. 
" 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 
discerned. But he that is spiritual, judgeth all things." 
1 Cor. 2 : 14, 15. By a natural man the Scriptures 
mean an ungodly man. The Apostle Jude, speaking 
of certain ungodly men, who had crept in unawares 
among the saints, calls them " sensual, not having the 
Spirit," verse 19. He assigns this as the reason why 
they behaved themselves in so wicked a manner. The 
word translated sensual in this passage is 4y;^/*ei; 
which in several verses in 1 Cor. chap. 2, is translated 
natural. In like manner, in the next verse but one, 
spiritual men are set in opposition to carnal men; by 
which terms we are to understand the same as by spi- 
ritual men and natural men in the preceding verses : 
" And I, brethren, could not speak unto you as unto 
spiritual, but as unto carnal," that is, as in a great mea 
sure unsanctified. That by the term carnal, the apostle 
means unsanctified, is abundantly evident from Rom. 
7 : 25; 8 : 1, 4, 5, 6, 7, 8, 9, 12, 13. Gal. 5 : 16, &c. 
Col. 2 : 18. If therefore, by the terms natural and 
carnal, in these texts, is meant unsanctified ; then, un- 
doubtedly, by the term spiritual, which stands opposed 
to them, is meant sanctified and gracious. 

And as the saints are called spiritual in Scripture, 
so there are certain properties, qualities and privileges, 
which have the same denomination. We read of a 
spiritual mind, Rom. 8:6; of spiritual wisdom. Col. 
1:9; and of spiritual blessings, Eph. 1 : 3. 

It may be observed, that the word spiritual, in these 
■md other texts of the New Testament, is not used to 
sigmfy any relation to the spirit, or soul of man, in 



Signl.] OF GRACIOUS AFFECTIONS. 103 

opposition to the body. Qualities are not said to be 
spiritual, because they have their seat in the soul; for 
there are some properties whicli the Scriptures call 
carnal, which have their seat as much in the soul as 
those properties which are called spiritual. This is 
the case with pride, and self-righteousness, and confi- 
dence in our own wisdom, which the apostle calls 
fleshly. Col. 2 : 18. 

Nor are qualities, &c. denominated spiritual, be- 
cause they relate to things which are immaterial. 
The heathen philosophers were accustomed to specu- 
late about spirits and immaterial beings. Notwith- 
standing this the apostle represents them as carnal 
men, totally ignorant of those things which are spi- 
ritual. 1 Cor, chap. 2. But it is in relation to the Spi- 
rit of God that persons and qualities are termed 
spiritual in the New Testament. The word Spirit, as 
used to signify the third person in the Trinity, is the 
substantive, from which is formed the adjective spi- 
ritual, in the Holy Scriptures. Christians, therefore, 
are denominated spiritual, because they are born of 
the Spirit of God, and because the}' are under the 
gracious influence of that Spirit. Things are also 
called spiritual as they stand related to the Spirit of 
God : " Which things also we speak, not in the words 
which man's wisdom teacheth, but which the Holy 
Ghost teacheth ; comparing spiritual things with spi- 
ritual. But the natural man recciveth not the things 
of the Spirit of God. 1 Cor. 2 : 13, 14. Again: '' To 
be carnally minded is death ; but to be spiritually 
minded is life and peace.'" Rom. 8 : G. In the nintli 
verse the apostle explains what he means by the term.s 
carnally and spiritually minded. He shows that by 
the latter he means our being under the gracious in- 



104 THE FIRST SIGN [Part III 

fluence of the Spirit of God: " But ye are not in the 
flesh, but in the Spirit, if so be that the Spirit of God 
dwell in you." " Now, if any man have not the Spirit 
of Christ, he is none of his." That this is the meaning 
of the apostle, is evident from the whole of the context. 
But it must be observed here, that although it is with 
relation to the Spirit of God and his influences that 
persons and things are in the New Testament called 
spiritual, yet not all persons who are under any kind 
of influence of the Holy Spirit are called spiritual. 
They who have only the common influences of the 
Spirit are not so called. Natural men, whatever ex- 
traordinary gifts they had, are not, in general, in the 
New Testament, called spiritual. For it was not from 
having the gifts, but the graces of the Spirit, that men 
were called spiritual: "Brethren, if a man be overtaken 
in a fault, ye " who " are spiritual, restore such a one 
in the spirit of meekness." Gal. 6 : 1. Meekness is one 
of those virtues of which the apostle had been speak- 
ing in showing what the fruits of the Spirit are. In 
the language of the New Testament those properties 
or qualities are said to be spiritual, which are truly 
gracious and holy, and peculiar to the saints: " We 
desire that ye may be filled with the knowledge of his 
will, in all wisdom and spiritual understanding." Col. 
1:9. By the terms wisdom, and spiritual understand- 
ing, in this passage, is intended that wisdom which is 
gracious, and from the sanctifying influence of the 
Spirit of God. Spiritual wisdom is opposed to natural 
wisdom, as the spiritual man is opposed to the natural 
man ; and therefore spiritual wisdom is the same as 
that wisdom which is from above. James, 3 : 17. This 
ihe apostle opposes to natural wisdom — a wisdom 
which descendeth not from above, but is earthly, sen- 



Sign I. j OF GRACIOUS AFFECTIONS. 105 

sual, and devilish, verse 15. In this passage, the word 
translated sensual is, in the original, the same as that 
which is translated natural in 1 Cor. 2 : 14. 

So that tliough natural men may be the subjects of 
a certain kind of Divine influence, as is evident from 
many parts of Scripture, particularly from Num. 24 : 2; 
1 Sam. 10 : 10; 11:6; 16 : 14 ; 1 Cor. 13 : 1, 2, 3; 
Heb. 6 : 4, 5, 6, &c. ; yet they are not, in the sense of 
Scripture, spiritual persons; neither are any of those 
effects, gifts, qualities, or affections, whicli they derive 
from the influence of the Spirit of God, called spiritual. 
The great difference lies in the tv/o following par 
ticulars : 

(1.) The Spirit of God is given to the saints \o dwell 
in them, as his proper and continued abode ; to ani- 
mate and influence their minds as a principle of life 
and action. The Scriptures represent the Holy Spirit 
as not only occasionally influencing the saints, but as 
abiding in them, as his temple and everlasting dwell- 
ing place. 1 Cor. 3 : 16 ; 2 Cor. 6 : 16; .Tohn, 14 : 16, 
17. He is represented as being so united to the facul- 
ties of the soul as to become the principle of a new- 
nature and life. He is a fountain and well of water in 
the soul, springing up into spiritual and everlasting 
life. John, 4 : 14. This living water the evangelist 
himself explains as intending the Spirit of God, 7 : 38, 
39. The Spirit of Gotl being thus communicated and 
united to the saints, they are from thence properly 
denominated spiritual. 

On the other hand, though the Spirit of God may 
influence natural men, yet, as he is not communicated 
to them as an indwelling principle, they do not derive 
any denomination or character from that circumstance. 

(2.) Another, and the principal reason why the 



106 THE FIRST S!GN [P.irt III. 

saints ana their virtues are called spiritual, is this ; the 
Spirit of God, dwelling in tliem as a vital principle, 
communicates himself to them in his own proper 
nature. Holiness is the nature of the Spirit of God, 
therefore he is called in the Scriptures the Holy Spi- 
rit. Holiness, which is the beauty of the Divine Being, 
is as much the proper nature of the Holy Spirit, as 
heat is the nature of iire. Tlie grace which is in the 
hearts of the saints, though infinitely less, is of the 
same nature as the divine holiness. " That which is 
born of the Spirit," says the Redeemer, " is spirit." 
John, 3 : 6. The principle which is produced in the 
hearts of the saints, is of the same nature as that Spi- 
rit, and so is properly called spiritual. 

But the Spirit of God never influences the minds of 
natural men in this way. He never communicates 
himself to them in his own proper nature. He never 
indeed acts contrary to his nature, either on the minds 
of saints or of sinners ; but he may ao-t upon men 
agreeably to his own nature, and not at all communi- 
cate himself to them. 

The relation of the Spirit to the subjects of his ope- 
ration, is not only different from every thing that can 
be experienced by an unregenerate man, but th? ope- 
ration itself is different, and its effects exceedingly so. 
The saints are not only called spiritual, as having the 
Spirit dweUing in them ; but the effects of divine in 
fluence upon their minds are also spiritual, and there- 
fore cannot be experienced by an unregenerate man. 
This is a spiritual work in the highest sense of the 
word ; and is therefore, above all other works, pecu- 
liar to the Spirit of God. There is no other work so 
excellent as this ; for there is none in which God so 
communicates himself, and in which the creature has, 



Sign L] of gracious affections. 107 

in so high a sense, a participation of God, as in this. 
Hence the saints are represented as " being made par- 
takers of the divine natnre," as being " the temples 
of the living God." 2 Peter, 1 : 4, and 2 Cor. 6 : IG. 
See also 1 John, 3 : 24; 4 : 12, 15, 16. John, 17 : 21, 
23, 26 ; Rom. 8:10; Heb. 12 : 10 ; 1 John, 1 : 3. Not 
that the saints are made partakers of the essence of 
God, according to the blasphemous notions and lan- 
guage of some heretics ; but, to use a Scripture phrase, 
they are made partakers of his fullness^ that is, of his 
moral beauty. Grace in the hearts of the saints being, 
therefore, that work of God in which he communicates 
the holiness of his nature, it is doubtless his peculiar 
work, and in an eminent degree above the power of 
any creature. The influence of the Spirit of God, 
thus cojnmuuicaling himself and making the creature 
a partaker of the divine nature, is what I mean by 
truly gracious affections arising from spiritual and 
divine influence. 

None but real saints possess that experience which 
is truly spiritual. Others not only possess not those 
communications of the Spirit of God in so high a 
degree as the saints, but they possess nothing of the 
same nature and kind. The Apostle James tells us, 
that natural men have not the Spirit; and Christ urges 
the necessity of a new birtli, or a being born of the 
Spirit, because he that is born of the flesh is flesh. 
John, 3 : 6. The unregenerate have not the Spirit of 
God dwelling in them in any degree; for the apostle 
declares, that all who have the Spirit of God dwelling 
in them are sons of God. Rom. 8 : 9-11. Having the 
Spirit of God is mentioned as the earnest of the ever- 
lasting inheritance. 2 Cor. 1 : 22, and 5:5; Eph. 
1 : 13, 14. It is a .sure evidence of our being in Christ: 



108 THE FIRST SIGIV [Part III- 

" Hereby we kuow that we dwell in him, and he in 
us, because he hath given us of his Spirit." 1 John, 
4 : 13. Ungodly men are not partakers of the divine 
nature, for partaking of the divine nature is mentioned 
as the peculiar privilege of real saints. 2 Peter, 1 : 4. 
They are not partakers of the holiness of God. Heb. 
12 : 10. A natural man has no experience of any thing 
spiritual, for the apostle assures us that he is a perfect 
stranger to every thing of this kind: " The natural 
man receiveth not the things of the Spirit of God, for 
they are foolishness unto him ; neither can he know 
them, because they are spiritually discerned." 1 Cor. 
2 : 14. To the same purpose the Lord Jesus Christ 
tells us that the world is wholly unacquainted with the 
Spirit of God : " Even the Spirit of Truth, whom the 
world cannot receive, because it seeth him not, neither 
knoweth him." John, 14 : 17. It is farther evident that 
unregenerate men possess nothing of the nature of 
real grace ; for the apostle declares, that those of them 
who proceed farthest in religion, have no charity, or 
true Christian love. 1 Cor. 13. So Christ reproves the 
Pharisees, those high pretenders to religion, for not 
having the love of God in them, John, 5 : 42. Hence 
natural men have no communion or fellowship with 
Christ, for this is mentioned as the peculiar privilege 
of the saints. 1 John, 1 : 3, 6, 7 ; 1 Cor. 1 : 9. The 
Scriptures speak of a gracious principle in the soul, 
though small as a grain of mustard seed, as inconsistent 
with a state of sin. I John, 3 : 9. Natural men are 
represented in the sacred writings as having no spirit- 
ual light, no spiritual life, no spiritual being ; and 
therefore regeneration is often compared to the open- 
ing of the eyes of the blind, to the raising of the dead, 
and to the work of creation. 



feign l.J OF GRACIOUS AFFECTION'S. 109 

From these things; it is evident, that those gracious 
influences of whicli the saints are the subjects, and 
which are the effects of the Spirit of God, are altogether 
supernatural — are quite different from any thing that 
unregenerate men experience. They are what no im- 
provement, or composition of natural qualifications or 
principles will ever produce ; because they not only 
differ from what is natural, and from every thing that 
natural men experience in degree and circumstances, 
but also in kind ; and are of a nature far more excel- 
lent. And this is what I mean by supernatural, when 
I say that gracious affections proceed from supernatu- 
ral influence. 

From hence it follows, that in gracious affections 
there are new perceptions and sensations entirely dif- 
ferent in their nature and kind from any thing expe- 
rienced by the saints before they were sanctified. For 
if God, by his gracious influence, produces something 
that is new, not only in degree and circumstances, but 
in the whole of its nature, and that which could be 
produced by no exaltation or composition of what was 
possessed before, or by the addition of any thing of 
the same kind — if God produces something thus new 
in the mind ; then doubtless something entirely new 
is felt, or perceived, or thought ; or, which is the same 
thing, there is some perception or sensation of the 
mind of an entirely new description. y 

This new spiritual sense, and the new dispositions 
which attend it, arc not however new faculties, but 
new principles. By a principle, I mean that founda- 
tion which is laid for any particular kind of exercise 
of the faculties of the soul. So that this new spiritual 
sense is not a new faculty of the understanding, but a 
foundation laid in the soul for a new kind of exercise 
of that faculty. 10 



110 THE FIRST SIGN [Part III- 

The Spirit of God, in his common operations upon 
the minds of natural men, only moves, impresses, 
assists, improves, or in some other way acts upon 
natural principles. He may greatly assist natural men 
in their reasonings about secular things, and even 
about the doctrines of religion, without giving them 
any spiritual sense ; and may assist their conscience 
to perform that work more AiUy, which it performs 
naturally. There are many other ways in which the 
Holy Spirit acts upon, assists and moves natural prin- 
ciples, where there is nothing supernatural and divine. 
But the Spirit of God, in his gracious influence^ ope- 
rates by infusing or exercising new supernatural prin- 
ciples — principles vastly more important and excel- 
lent than any thing experienced, or possessed by natu- 
ral men. 

From what has been said it follows, that all spiritual 
and gracious affections arise from, and are attended 
by some apprehension, idea, or sensation of mind, ex- 
ceedingly different from all that can be possessed or 
experienced by natural men — something of which they 
can form no adequate conception. 

But here two things must be noticed, in order that 
this may be rightly understood. 

(1.) On the one hand, it must be observed, that not 
every thing belonging to spiritual affections is new, 
and entirely different from what natural men may 
conceive of and experience. Many circumstances, 
appendages and effects, are common to both natural 
and spiritual affections. Thus love to a near relation, 
and love to God, have many attending circumstances 
exactly similar: love to God produces a desire to please 
the object beloved; so does love to a near relation : 
love to God cai\ses a man tc delight in thinking of 



Sign I.] OF GRACIOUS AFFECTIONS. Ill 

God, and in conformity to the will of God ; exactly 
similar are the effects of that love which one man may 
bear to another. But yet the conceptions which the 
saints have of the loveliness of God, and that kind of 
delight in him which they experience, are quite pecu- 
liar, and entirely different from any thing which a 
natural man can possess, or of which he can form any 
proper notion. And even in those circumstances whicli 
seem to be common, there is something peculiar ; both 
spiritual and natural love produce desires after the 
object beloved ; but they are not the same kind of de- 
sires : there is a sensation of soul in spiritual desires 
which is very different from all natural desires. Both 
spiritual and natural love are attended by delight in 
the object beloved; but the sensations of delight are 
not the same, but exceedingly different. Natural men 
may have conceptions of many things about spiritual 
affections; but still there is something in them of which 
they can form no proper notion. 

(2.) On the other hand, a natural man may have 
religious apprehensions and affections which, in many 
respects, are quite new to him ; and yet what he ex- 
periences may not be the exercise of a new principle, 
nor the sensations of a new spiritual apprehension. 
His affections may be quite new, through the influence 
of natural principles, arising from some powerful in- 
fluence of Satan, or some kind of strong delusion. 

Upon the whole, I think it clearly evident, that all 
truly gracious affections arise from the special and 
'peculiar influences of the Holy Spirit; producing those 
sensible effects in the souls of the saints which are 
entirely different from all that a natural man can pos- 
sibly experience, not only in degree and circumstances, 
but in the whole of their nature. A natural man not 



112 THE FIRST SIGN [Part III. 

only cannot experience that which is exactly the same, 
but he cannot experience any thing but what is ex- 
ceedingly different, and immensely inferior. 

I have insisted largely on this matter, because it is 
of great importance, in order to discover and exhibit 
the delusions of Satan in various kinds of false reli- 
gious affections, by which many persons are deluded ; 
and in order to determine and settle many points of 
doctrine respecting the operations of the Spirit of God, 
and the nature of true grace. 

I therefore now come to apply these things to the 
purpose of this discourse. 

From hence it appears, that the impressions which 
are made on the imaginations of some persons, or the 
conceptions which they have of God, of heaven, and 
of other things belonging to religion, possess nothing 
truly spiritual, of the nature of real grace. Though 
what is spiritual may attend such impressions, and be 
mixed with them ; yet in themselves they possess no- 
thing that is spiritual, nor are they any part of gracious 
experience. 

Many persons who have had powerful impressions 
upon the imagination, have very ignorantly supposed 
them to be of the nature of spiritual discoveries. They 
have had lively ideas of some well proportioned figure 
or beautiful form of countenance ; and this they call 
a spiritual sight of Christ. Some have had impressed 
upon their minds the idea of a great light ; and this 
they call a spiritual view of the glory of God. Some 
have been impressed with an idea of Christ hanging 
on the cross, and of his blood flowing from his wounds; 
and this they call a spiritual sight of Christ, and of the 
way of salvation. Some have imagined that they saw 
him with his arms extended, ready to embrace them ; 



Sign I.J OF GRACIOUS AFFECTIONS. 113 

and this they call a spiritual discovery of the sufficiency 
of his grace, and a certain proof that he loves them. 
Some have had lively ideas of heaven, and of Christ on 
his throne there, surrounded by saints and angels ; and 
this they call a spiritual view of heaven. And in like 
manner, the imaginations of some persons have been 
impressed with ideas of hearing. They have imagined 
that Christ was speaking to them in the language of 
comfort and encouragement. These things they have 
denominated the inward call of Christ, having the wit- 
ness of the Spirit, a testimony of the favor of God, &c. 

Persons of little information, and who are not ac- 
customed to reflect, more readily conclude that these 
things are spiritual, because spiritual things being in- 
visible, we are obliged to use jiffurative expressions in 
speaking of them. Thus we call a clear apprehension 
of spiritual things by the name of light; and the con- 
viction of the judgment, and the persuasion of the 
will, when produced by the word and Spirit of God, 
we denominate spiritually hearing the call of Christ. 
Some persons upon hearing these expressions often 
used, and having the necessity of their eyes being 
opened, of their having a discovery of spiritual things, 
&c. urged upon them, ignorantly expect some such 
discoveries and views as have been spoken of; and 
when these are obtained, they are confident that their 
eyes are now oper^d, that Christ has now manifested 
himself to them as their Savior ; and hence they are 
exceedingly affected by their supposed deliverance and 
privileges, and thus many kinds of affections are im- 
mediately and powerfidly excited. 

But it is very evident that such discoveries have no- 
thing in them really spiritual and divine : they are in 
no respect of such a kind as to be entirely, and in the 
10+ 



114 THE FIRST SIGN [Part III. 

whole of their nature, different from all that natural 
men can possibly experience, so that in order to pos- 
sess them, we must have a new spiritual and divine 
principle communicated. A natural man is as capable 
of having a lively idea of shapes, and colors, and 
sounds, in reference to absent objects, impressed upon 
his mind, as a regenerate man. And it is ascertained 
by abundant experience, that it is not from mental cul- 
tivation that persons are rendered more liable to such 
lively ideas ; but that, on the contrary, the Aveakness of 
the body and of the mind conduces very much to this 
susceptibility. 

These ideas, though the manner in which they are 
impressed is sometimes extraordinary, are no better on 
that account : they are still not of a different kind from 
what men obtain by their senses. For instance, the 
conception which an unregenerate man has of Christ 
hanging on the cross and shedding his blood, is no 
better in itself than the conceptions which the Jews, 
his enemies, had, who stood round his cross, and wit- 
nessed his crucifixion. Yea, if men should actually 
receive such ideas by the immediate influence of the 
Holy Spirit, unaccompanied by a gracious change of 
disposition, they would not be spiritual, they would 
be nothing more than the common work of the Spirit 
of God. Balaam had impressed on his mind, by divine 
influence, a clear and lively repre^ntation or idea of 
Jesus Christ, as the star rising out of Jacob, when he 
heard the v/ords of God, and knew the knowledge of 
the Most High, and saw the vision of the Almighty, 
falling into a trance. Numb. 24 : 16, 17. Notwith 
standing this he had no spiritual discovery of Christ; 
t^at Day-star never spiritually arose in his heart. 

And as these ideas have nothing spiritual in their 



Sign I.] OF GRACIOUS AFFECTIONS. 115 

nature, nothing but what natural men, without any 
new principles, are capable of— so there is nothing in 
their nature which requires that gracious influence of 
the Spirit of God which is necessary to the produc- 
tion of true grace. There appears nothing in them 
above the power of Satan. The Devil can no doubt 
suggest ideas, othersvise he could not tempt men to 
sin. They may be raised merely by impressions made 
on the body, by moving the animal spirits, and im- 
pressing the brain. Experience abundantly shows that 
changes m the body often exert a palpable effect upon 
the mind. 

But it is also evident that the devil not only can, but 
that he often has excited such ideas. This appears 
from the dreams and visions of the false prophets of 
old, who were under the influence of lying spirits. 
See Deut. 13 : 1 ; 1 Kings, 22 : 22 ; Isaiah, 28 : 7; Ezek. 
13:7; Zech. 13 : 4. And if Satan, or any created be- 
ing has power to impress the mind with ideal repre- 
sentations, then no particular kind of such representa- 
tions can be any evidence of a divine and gracious in- 
fluence, for no higher kind of power is required to form 
in the brain one shape or color than another. It is evi- 
dent therefore, that if it is in the power of the Devil to 
produce any kind of impression on the imagination, he 
may produce all kinds. 

From hence it also appears that nothing of this kind 
is spiritual and divine, in the sense in which it has been 
proved that all gracious experience is. And though, in 
some degree, such ideas attend gracious experience, 
yet they are no part of that experience. Owing to our 
infirmities in the present state, and especially to the 
weak constitution of some persons, gracious affections, 
when very strong, undoubtedly excite lively ideas in 



116 THE FIRST SIGN [Part III. 

the imagination ; yet it is also true, that when affec- 
tions arise wholly from imagination, which is often the 
case, they are merely natural — they are built on a foun- 
dation which is not spiritual, and so are entirely dif- 
ferent from gracious affections. 

These impressions on the imagination often raise 
the carnal affections of men to a very great height : 
and no wonder, as the persons thus deluded are firmly 
persuaded of their being divine manifestations, which 
the great Jehovah makes to their souls ; thus giving 
testimony, in an extraordinary manner, as to their 
special interest in his gracious favor. 

Again, it is evident, from what has been said respect- 
ing gracious operations on the heart of man, that the 
act of impressing the words of Scripture on the mirtd 
has nothing in it spiritual and divine. I have had occa- 
sion to say something of this already, and if the reader 
bears in mind what has been advanced concerning the 
nature of spiritual influence, it will be abundantly evi- 
dent to him that this is not a spiritual and gracious 
operation. For I suppose that no person of common 
understanding will say or imagine, that there are words 
which cannot be impressed upon the mind of a natural 
man. 

Suggesting the words of Scripture to the mind is only 
exciting ideas of certain sounds or letters ; and there- 
fore, from what has been already said, it is evident that 
in such suggestions there may be nothing spiritual. 
But let it be well observed, that when the extraordi- 
nary manner in which the words of Scripture are sug- 
gested to the mind, is that which excites our warm 
affections, and is properly the ground of them, then 
those affections are certainly not spiritual. Persons 
may have gracious affections attending Scripture pas- 



Sign I.] OP GRACIOUS AFFECTIONS. 117 

sages, thus brought to their minds, and the Spirit of 
God may make use of Scripture to excite them. In 
this case, it is the divine and excellent things contained 
in those Scriptures, which excite their affections, and 
not the extraordinary and sudden manner in which 
they are suggested. Such persons are affected by the 
instruction they receive from the words, and the view 
of the glorious things of God which they exhibit, and 
not by their coming suddenly to their minds, as though 
they had been spoken to them. Persons are often ex- 
ceedingly affected in this way : the words of some 
great and precious promise of Scripture come sud- 
denly to their minds, and they regard them as directed 
immediately to them from the Holy Spirit himself. 
This they take to be the voice of God, revealing to 
them their happy circumstances. There is no spiritual 
knowledge as to the meaning of these passages, pre 
ceding their engaged affections as the foundation of 
them : all the knowledge they have as the foundation 
of these affections is this — the words they tliink were 
spoken to them, because they came so suddenly, and 
in so extraordinary a manner. And their supposed 
religious affections are built wholly on the sand, and 
rest on a conclusion for which they have no founda- 
tion ; for as it has been already shown, the sudden man- 
ner in which words may come to the mind, is no evi- 
dence that they are a suggestion from God. And even 
if we knew that God brought words to our minds, 
that might be without our having spiritual knowledge. 
Balaam might know that the words which were sug- 
gested to him, were suggested by God ; yet he pos- 
sessed no spiritual and gracious illumination. Persons 
who have their affections thus raised, if they should be 
inquired of, whether they have any clearer views of the 



ilS THE FIRST SIGN [ Part III 

excellency of the things contained in those Scriptures, 
would probably say, Yes, without hesitation ; though 
they have no such views, except in the following re- 
spect: when they have adopted the notion that the 
words are spoken immediately to themselves, that cir- 
cumstance makes those passages appear precious to 
them, and in consequence they regard what those 
Scriptures say to them as being excellent and highly 
important. For instance, suppose these words were 
suddenly brought to their minds, " Fear not— it is 
your Father's good pleasure to give you the kingdom." 
Having adopted a confident persuasion that the words 
are spoken to them immediately; that God is their 
Father, and hath given to them the kingdom of heaven, 
they are greatly affected, and this passage becomes 
precious to them. But the reason why this promise 
appears so important to them, is merely because they 
think it is made to themselves immediately. All the 
impression they have of any glory in it arises from 
self-love, and from their imagined interest in what is 
promised. They have no view of the holy nature of 
the kingdom of heaven, the spiritual glory of God, and 
his abundant grace to sinners in giving them this king- 
dom. On the contrary, they first imagine that they 
are interested, and then they are highly affected, and 
afterward they regard these things as excellent and pre- 
cious. So that the sudden and extraordinary manner in 
which passages of Scripture come to their minds, is evi- 
dently the foundation of the whole ; and this is a clear 
proof of the wretched delusion by which they are de- 
ceived. 

The first religious comfort of many persons, and 
what they call their conversion, is of the same kind. 
After conviction and terrors, some encouraging pro- 



Sign I.] OF GRACIOUS AFFECTIONS. 119 

mise is suddenly and unaccountably suggested to their 
minds ; and the manner in which it is suggested leads 
them to conclude that it certainly proceeds from God. 
This is the foundation of their faith, and hope, and 
comfort. From hence they take their first encourage- 
ment to trust in God. But every person tolerably ac- 
"juainted with the principles of religion, must know 
that God reveals his love to men, and their interest in 
his.promises after^ and not hefoi^e they beUeve. They 
must believe before they can realize an interest in the 
promises. The Holy Spirit is a Spirit of truth, and 
therefore he does not suggest Scripture to the minds of 
men in order to reveal to them that they have an in- 
terest in the favor of God and his promises, when they 
have none, not having yet believed. No promise of 
the covenant of grace belongs to any man until he has 
believed in Christ; for it is only by faith that we 
become interested in Christ, and in the promises of 
the new covenant ; and therefore whatever spirit ap- 
plies the promises of that covenant to a person who 
does not believe, must be a lying spirit; and the faith 
which is built upon such an application has in fact no 
Scripture foundation to rest upon. The Spirit of God 
does not suggest comfortable texts of Scripture in order 
to assure us of his love, while we have not the faith of 
dependence. And even if a promise is properly applied 
as an invitation ; yet if we make the sudden and un- 
usual manner of its being suggested, the ground on 
which we believe that we are invited, our persuasion 
is not true faith, because it is built on that which is 
not the ground of true faith. The only reason we 
have to infer that we are invited to partake of the 
blessings of the Gospel is this, the word of God de- 
clares, that persons qualified as we are, are invited. 



120 THE FIRST SIGN [Part III 

and God, wlio makes the declaration, cannot lie. If a 
sinner, feeling that he is sucli, is convinced of the 
veracity of God, and that the Scriptures are his word, 
he will need nothing more to satisfy him that he is 
invited ; for they abound with invitations to sinners, 
even to the chief of sinners, to come and partake of 
the benefits of the Gospel. Possessing such views 
and feelings, he will want no new revelation. 

As the religious comfort of many professors, at the 
time of their supposed conversion, springs from those 
sources which have been mentioned, so do their hopes, 
and joys, and other aftections, at subsequent stages of 
their experience. They have often particular words 
of Scripture — gracious declarations and promises sug- 
gested to their minds, which, in consequence of the 
manner in which they are suggested, they conclude 
are immediately sent from God. This circumstance 
they actually make the chief ground of the confidence 
and comfort they receive from them. They imagine 
a kind of conversation carried on between God and 
themselves ; and that, by the Scriptures which come 
to their minds, he speaks to them, satisfies their doubts, 
promises them support, and reveals to them clearly 
their interest in everlasting blessings. And thus they 
are often elevated, and have a kind of sudden and 
tumultuous joy, mingled with strong confidence, and 
■a high opinion- of themselves; when indeed the main 
ground of this confidence and this joy is not any thing 
contained in the Scriptures, or taught by them, but the 
suddenness with which particular passages are sug- 
gested to their minds. There is no particular promise 
in the word of God, spoken to any individual saint, or 
made his in any other way than as all the promises of 
the covenant of grace are his. and spoken to him 



Sign 1. 1 OF GRACIOUS AFFECTIONS. 121 

though it is undoubtedly true, that some of the pro- 
mises may be more adapted to his case than to the case 
of others; and God, by his Spirit, may enable him 
more fully to understand some than others, and may 
give him a deeper sense of the preciousness and suit- 
ableness of the blessings contained in them. 

But is there no such thing then as a particular, spi- 
ritual application of the promises of Scripture by the 
Spirit of God ? I answer, there undoubtedly is ; but it 
IS also certain that the nature of it is wholly misun- 
derstood by many persons, so that they deceive them- 
selves, and give Satan great advantage against them, 
and against the interests of religion. The spiritual 
application of a scripture promise, does not consist in 
its being immediately suggested to the mind, accom- 
panied by a very strong persuasion that it is spoken 
particularly to the individual himself in reference to 
his owii state. There is no evidence of the hand of 
God in any thing of this kind, as events have shown, 
with respect to many professors. There is nothing 
in this at all beyond the power of Satan ; nor any 
thing implying a vital communication from God. A 
truly spiritual application of the word of God is of a 
vastly superior nature ; as much above the power of 
the Devil, as it is to apply the word of God to a dead 
man so as to raise him to life. It consists in applying 
it to the heart in its enlightening, sanctifying influ- 
ence. A spiritual application of a promise consists 
in enlightening the mind to see the holy excellency 
of the blessing.s promised, and the faithfulness and suf- 
ficiency of him who promises; thus drawing forth the 
heart to embrace the blessings promised, and to adore 
thepromiser; and by this means producing the sen- 
sible operations of grace, and the evidence of interest in 
U 



122 THE FIRST SIGN I Part 111 

the blessings promised. An application not consisting 
in these things, but only in certain words borne into 
the mind in a direct way, as if spoken ; making per- 
sons believe, on this foiuidation alone, that the promise 
is theirs, is a delusive application, performed by the 
spirit of darkness, and not by the Spirit of light. 

Here it may be proper to observe, that what many 
persons call the witnei>s of the Spirit that they are the 
children of God, has nothing in it spiritual and divine; 
and consequently the aftections built upon it are false 
and delusive. That which the}^ call the witness of 
the Spirit, is nothing more than an immediate sugges- 
tion, by which they are assured of their being con- 
verted, or made the children of God, and from which 
they derive the persuasion that their sins are pardoned, 
and that God has given them a title to heaven. This 
assurance requires no higher kind of suggestion, in 
order to impress it on the mind, than that by which 
the mind of Balaam was impressed. It requires no 
higher kind of agency for a man to have the persua- 
sion of his own conversion impressed upon his mind, 
than to have the persuasion of his neighbor's conver- 
sion impressed upon his mind ; and God, if he pleased, 
could impart this knowledge, as well as any other, 
without any communication of his hohness. 

But it is a low notion of the witness of the Spirit 
to suppose, that there is nothing in the nature of that 
influence by which it is imparted but what may be 
experienced by natural men, or of which men are 
capable, who are at the same time altogether unsanc- 
tified ; and that therefore the gift itself possesses nothing 
of the holy nature of the Spirit of God, nothing of a 
vital communication of that Spirit, That which is 
called the witness of the Spirit, in Rom. 8 : 15. 16, is. 



Sign I. j OF GRACIOUS AFFECTIONS. 123 

called the seal of the Spirit in 2 Cor, 1 . 22 ; Eph. 
1 : 13, and 4 : 30, in allusion to the seal of princes, 
annexed, as a token of special regard,to certain instru- 
ments, by which they advance their favorites to some 
high honor or peculiar privilege. Thus the sealing of 
his favorites by the Prince of princes, is far from being 
a common operation : there is no work of the Spirit 
of God whatever, which in its nature, is more holy, ; 
peculiar, inimitable, and characteristic of divinity. 
The seal of the King of heaven stamped on the heart, 
is in its very nature a holy communication, and not 
merely the revelation of an important fact. The seal 
of the Spirit is a work of God on the heart, of which 
natural men are so far from being the subjects that 
they can form no conception of it. " To him that 
overcometh, will I give to eat of the hidden manna, and 
will give him a white stone, and in the stone a new 
name written, which no man knoweth, saving he that 
receiveth it." Rev. 2 : 17. There is 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 persons in their notions of 
that influence of the Spirit of God, of which we are 
speaking, is the word witness. This blessing has 
been regarded, not as a holy effect, or work of the 
Spirit upon the human heart, from whence we may 
argue that we are the children of God, but as an im- 
mediate, inward suggestion, as though God, by a kind 
of voice or impression, informed us that we were his 
children. This mistake arises from not observing the 
sense in which the word witness, or testimony, is often 
used in the New Testament. These terms, as used in 
the places alluded to, do not signify a direct declara- 



134 THE FIRST SIGN [Part III. 

tiou, or assertion as to the truth of any proposition, 
but that evidence, or those premises from whence the 
truth of such proposition may be inferred. God is 
said to " bear witness with signs and wonders, and 
divers miracles, and gifts of the Holy Ghost." Heb. 
2 : 4, Now these miracles are not denominated wit- 
nesses, because they are of the nature of assertions, or 
direct testimony, but as they afford evidence or rational 
ground for indubitable inference. " Long time there- 
fore abode they, speaking boldly in the Lord," who 
" gave testimony unto the word of his grace, and 
granted signs and wonders to be done by their hands." 
Acts, 14 : 3. " But I have greater witness than that 
of John, for the works which the Father hath given 
rae to finish, the same works that I do, bear witness of 
me that the Father hath sent me." John, 5 : 36. "The 
works that I do in my Father's name, they bear wit 
ness of me." John, 10 : 25. In the same sense the 
works of Divine Providence, as the giving of rain and 
fruitful seasons, are mentioned as proofs of the being 
and goodness of God. And when the sacred writings 
speak of the seal of the Spirit, the expression properly 
denotes, not an immediate suggestion or voice, but 
some work or effect of the Spirit, which leaves a divine 
mark upon the soul as an evidence by which the chil- 
dren of God may be known. When God puts his 
seal upon a man's soul there is some holy stamp — 
some image impressed and left there like the impress 
of the seal upon the wax. And this holy stamp, or 
impressed image, exhibiting clear evidence to the mind 
that the subject of it is a child of God, is what the 
Scriptures call the seal, the witness or evidence of the 
Spirit. This image stamped by the Spirit on the hearts 
of the children of God, is his own image, and is the 



Sign I.] OP GRACIOUS AFFECTIONS. 125 

evidence by which they are known to be his children. 
Seals had anciently engraven on them two things, the 
image and the name of the person to whom they be- 
longed. And therefore when Christ says to his spouse, 
" 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 
my image remain impressed there. 

Another proof that the seal or witness of the Spirit 
is not a revelation by immediate suggestion, but divine 
grace communicated to the soiil, is, that this seal is 
called the " earnest of the Spirit." " Who hath also 
sealed us, and given the earnest of the Spirit in our 
hearts." 2 Cor. 1 : 22. " In whom, after that ye be- 
lieved, ye were sealed with that Holy Spirit of promise, 
which is the earnest of our inheritance, until the re- 
demption of the purchased possession, unto the praise 
of his glory." Eph. 1 : 13, 14. Now the earnest is part 
of the purchase money given in hand to insure the 
payment of the whole : a part of the inheritance given 
to insure the possession of the whole at some future 
period. But surely that communication which is of the 
nature of eternal felicity, must be the most excellent 
kind of communication — something that is in its own 
nature spiritual, holy and divine ; and therefore far 
above any thing of the nature of inspiration, or revela- 
tion by the suggestions of the Spirit of God. What is 
the earnest or beginning of glory, but grace, especially 
in its more lively and manifest exercises ? It is not 
prophecy, nor tongues, nor knowledge, but that more 
excellent, divine gift, " charity," or love, " that never 
faileth," a prelibation of the light and blessedness of 
heaven, that world of love. Grace is the seed of glory 
in the heart, and therefore the earnest of the future in- 
heritance. What is the beginning of eternal life in 
11* 



126 THE FIRST SIGN [Partlll, 

the soul, but spiritual life ? and what is spiritual life 
but grace ? The inheritance that Christ has purchased 
for his people, is the Spirit of God ; not in any extra- 
ordinary gifts, but in his vital indwelhng in the heart, 
communicating and exerting himself there in his own 
proper, holy and divine nature. It is through the vital 
communications and indwelling of the Spirit, that the 
saints have all their life, light, holiness, beauty and 
joy in heaven; and it is through the same communi- 
cations and indwelling, that the saints have all their 
life, light, holiness, beauty and comfort on earth. 

And indeed when the apostle, in Rom. 8 : 16, speaks 
of the Spirit bearing " witness with our spirits, that we 
are the children of God," he sufficiently explains him- 
self, if his words were but properly attended to. This 
verse is connected with the two verses immediately 
preceding, and forms an inference from what the apos- 
tle had there said, as every attentive reader will easily 
perceive. The three verses are as follows : " For as 
many as are led by the Spirit of God, they are the sons 
of God ; for ye have not received the spirit of bondage 
again to fear ; but ye have received the spirit of adop- 
tion, whereby we cry, Abba, Father; the Spirit itself 
beareth witness with our spirits, that we are the chil- 
dren of God." What the apostle says here, if we take 
it in connection, clearly shows, that when he mentions 
the Spirit as giving evidence, or bearing witness that 
we are the children of God, he has respect to his dwell- 
ing in us, and leading us as the spirit of adoption, or 
as the spirit of a child, disposing us to behave toward 
God as to a father. This is the witness, or evidence, of 
which the apostle speaks ; and thus, if we are children, 
we have the spirit of children, or the spirit of adoption. 
And what is that but the spirit of love ? There are two 



Sign 1.] OF GRACIOUS AFFECTIONS. 127 

kinds of spirits of whicli the apostle speaks, tlie spirit 
of a slave, or of bondage, and that is /ear; and the 
spirit of a child, or 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 re- 
ceived the spirit of children — the spirit of love, which 
naturally inclines us to approach God, and to behave 
toward him as children to a father. And this is the 
witness of the Spirit, or the evidence given us that we 
are the children of God. This is the obvious meaning 
of the apostle, and undoubtedly he is here speaking of 
the same way of casting out doubts and fears and the 
spirit of bondage, as that of which the Apostle John 
speaks, 1 Epistle, 4 : 18, that is, by the prevalence of 
love, or a child-like spirit. The spirit of bondage works 
by fear : the slave fears the rod : but love cries, Abba, 
Father. It gives us clear evidence of our union to God 
as his children, and so casts out fear. Hence it ap- 
pears that the witness of the Spirit, of which the apos- 
tle speaks, is not any immediate suggestion or revela- 
tion, but a gracious and holy work of the Spirit of God 
in the hearts of the saints, producing the dispositions 
and temper of children. It is a humble, child-like af- 
fection to God, casting out fear, or the servile spirit of 
bondage. 

This is evident from the context : the apostle repeat 
edly mentions the Spirit as dwelling in the hearts of 
the saints, as a gracious principle, opposed to the flesh, 
or depraved nature. In the words which introduce 
this passage, he says, " 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." Verse 13. I have 
no doubt but that the apostle has a particular view to 
the spirit of grace, or the spirit of love, in its more 



128 THE FIRST SIGN [Part III. 

lively actings ; for it is perfect, or strong love only, 
which so testifies, or so gives evidence that we are his 
children, as to cast out fear, and to deliver us from the 
spirit of bondage. The strong and lively exercises of 
a spirit of child-like, evangelical, humble love to God, 
give clear evidence of our relation to God as his chil- 
dren. Possessing this spirit, the saint has no need of 
numerous evidences, or a long train of reasoning upon 
them. The union between his soul and God is so 
strong and lively that all doubts are removed. 

The apostle says the Spirit bears witness with our 
spirits. By the term " our spirits" here, is meant our 
consciences : " The spirit of man is the candle of the 
Lord." Prov. 20 : 27. " For our rejoicing is this, the 
testimony of our conscience." 2 Cor. 1 : 12. "Be- 
loved, if our heart condemn us not, then have we con- 
fidence toward God." 1 John, 3 : 21. When the Apos- 
tle Paul mentions the Spirit of God as bearing witness 
with our spirits, he is not to be understood as speaking 
of two separate, independent witnesses. It is by the 
latter that we receive the witness of the former : the 
Spirit of God gives evidence, by infusing and shedding 
abroad the love of God, the spirit of a child, in the 
heart ; and our spirits, or consciences, receive and de- 
clare this evidence. 

Great mischief has arisen from the false and delusive 
notion, that the witness of the Spirit is a kind of in- 
ward suggestion, or declaration from God, assuring us 
that we are beloved, pardoned, &c. ; and many souls, I 
fear, have been eternally ruined by this delusion. I 
have therefore insisted the longer on this head. 



Sign 1 .1 OP GRACIOUS AFFECTIONS. 129 

II. Another characteristic of gracious 
affections is, that divine things are re- 
garded as transcendently excellent and 
amiable in their own nature ; and not on 
account of any conceived relation they 
bear to ourselves, or to our own interest. 

I do not suppose, however, that ail relation to our 
own interest is wholly excluded from any influence in 
our gracious affections. Self-interest certainly has a 
consequential influence in those affections which are 
spiritual and holy, as I shall endeavor to show. 

It was before observed, that the affection of love 
is the fountain of all the other affections; and that 
Christian love in particular is the foundation of all 
gracious affections. Now the divine excellency and 
glory of God, of the word of God, of the works of 
God, tScc. constitute the primary reason why a true 
saint loves these things, and not any supposed interest 
that he has in them, or any benefit that he hopes to re- 
ceive from them, or any such relation to his interest, 
that self-love can properly be said to be the real foun- 
dation of them. 

Some persons say that all love arises from self-love, 
and that it is impossible, in the nature of things, that 
any man should love God, or any other being, except 
as that affection springs from self-love. But this opi 
nion arises, I suppose, from want of consideration. It 
is argued, that " Whoever loves God, and in conse- 
quence desires his glory, or the enjoyment of him, de- 
sires these things in order to his own happiness." But 



130 THE SECOND SIGN [ Part III. 

how come these things to be so agreeable to us, that 
we esteem it our highest happiness to glorify God, and 
enjoy him ? Is not this the fruit of love ? A man must 
first love God, or have his heart united to him, before 
he will esteem the cause of God as his own, and be- 
fore he will desire to glorify and enjoy God, as his 
happiness. 

That kind of affection to God, or to the Redeemer, 
which properly arises from self-love, cannot be a truly 
gracious and spiritual affection. This appears from 
what has been said already ; for self-love is a principle 
entirely natural, and as much in the hearts of devils as 
in those of angels ; and therefore nothing that is the 
mere result of it, can be supernatural and divine. Jesus 
Christ very evidently speaks of this kind of love, as 
what is not at all superior to the love of wicked men : 
" If ye love them " that " love j^ou, what thank have 
you ? for sinners also love those that love them." Luke, 
6 : 32. The devil himself knew, that that mercenary 
kind of respect to God which arises from benefits re- 
ceived, or expected, is worthless in his sight : " Doth 
Job," says he, " fear God for naught? Hast thou not 
made an hedge about him and about his house?" &c. 
Job, 1 : 9, 10. Nor would God have allowed the ob- 
iection to be good, in case the accusation had been 
well founded, by permitting that the matter should be 
tried, and that Job should be so dealt with that it might 
appear ultimately whether his respect to God was mer 
cenary or not. 

It is reasonable to suppose that the real foundation 
of love to God, is that on account of which he is 
lovely, or worthy to be loved. The nature of God is 
infinitely excellent: it is infinite beauty and glory 
But how can a man truly love God without loving him 



Sign II.] OF GRACIOUS AFFECTIONS. 131 

for that excellency which is the foundation of all that 
is in any respect good or desirable in him? Those 
whose affections to God are founded on mercenary 
principles reverse the order of things; they regard 
God only for the stream of divine goodness where it 
reaches their own interests, and have no respect to 
that infinite excellency of his nature wliich is the 
fountain of all loveliness, and so the foundation of all 
gracious affection. 

Self-love may be the foundation of great affection 
toward God, without our perceiving any thing of the 
beauty and glory of the divine nature. Gratitude is 
one of the natural affections of the soul of man, as 
well as anger ; and there is a gratitude which arises 
from self-love very much in the same way that anger 
does. Anger is an affection excited against something 
which crosses self-love : gratitude is an affection ex- 
cited by something which gratifies self-love. There 
may be gratitude without real love, as there may be 
anger without real hatred. Parents may be angry 
with their children, and at the same time have a strong 
habitual love to them. Those wicked men to whom 
Jesus Christ alludes in the sixth chapter of Luke were 
possessed of the principle of gratitude: " Sinners also 
love those that love them." He declares the same even 
concerning the publicans, who were some of the most 
carnal and profligate of men. Matt. 5 : 46. This is a 
principle which even the brutes exercise : a dog will 
love his master who is kind to him. We see, in num- 
berless instances, that mere natural principles are suffi- 
cient to excite gratitude in men for favors received, 
and sometimes toward those against whom, at the 
same time, they possess an habitual enmity. Saul 
was several times greatly affected with gratitude to* 



132 THE SECOND SIGN [Part III. 

ward David for sparing his life, and yet he remained 
an habitual enemy to him. And as men, from the 
mere principles of nature, may be thus affected toward 
men, so may they toward God. Nebuchadnezzar was 
greatly affected by the goodness of God in restoring 
him to his reason and his kingdom, though it is proba- 
ble he was never divinely enlightened. As gratitude 
is a natural principle, ingratitude is so much the more 
vile and heinous, because it shows a dreadful preva- 
lence of wickedness, overpowering the better princi- 
ples of human nature. It is mentioned as proving the 
extreme wickedness of some of the heathen, that they 
W€re without natural affection. Rom. 1 : 31. But that 
ingratitude, or the want of natural affection, shows a 
high degree of depravity, does not prove that all gra- 
titude and natural affection possess the nature of true 
virtue, or saving grace. 

(L) Self-love, through the exercise of a merely 
natural gratitude^ i^^y? in different ways, be the 
foundation of a kind of love to God. A certain de- 
scription of love may arise from a false notion of God, 
which represents him ' as though he were only good- 
ness and mercy, or as though the exercises of his 
goodness were necessary, and not free and sovereign. 

(2.) Self-love may be the foundation of an affection 
in men toward God through insensibility of their state, 
and from their not knowing how dreadfully they have 
provoked him to anger. Having no sense of the 
heinousness of sin, and of its direct opposition to the 
holy nature of God, they form an idea of such a god 
as suits them, and feel a sort of love to him, when they 
are far from loving the true God. Our affections may 
be drawn toward God through self-love, by some re- 
markable benefit received from him. This was the case 



Sign II. j OF GRACIOUS AFFECTIONS. 133 

with Nebuchadnezzar, and the children of Israel at the 
Red Sea. 

(3.) Very high affections toward God often arise in 
some persons from a persuasion of his love io them. 
After great distress, through the fear of hell, they sud- 
denly obtain a notion, from some impression on their 
"jnaginations, that God loves them, and has forgiven 
their sins, and made them his children. This is the 
first thing that causes their affections to flow toward 
God ; and from this cause many of the attributes of 
God may appear lovely to them. But God is amiable 
in their view, only as they suppose he has forgiven 
them — only as they imagine he loves them above most 
persons in the world, and has engaged to exercise his 
infinite wisdom and power in exalting them, and in 
doing for them just what they would have him to do. 
When they have fully adopted this persuasion, it is 
easy for them to acknowledge God as being amiable 
and glorious, and to admire and extol him. It is easy 
for them to acknowledge Christ as an amiable person, 
when they are firmly persuaded that he loves them far 
beyond most of their neighbors ; that he loved them 
from eternity, that he died for them, and that they 
shall reign with him in everlasting glory. When this 
is the case with carnal men, their very depravity will 
make him seem lovely : pride itself will prejudice them 
in favor of what theij call Christ. It is natural for 
proud, selfish man to call that lovely which greatly 
contributes to his interest and gratifies his pride. 

And as these persons begin, so tliey proceed. Their 
affections are raised from time to time ; but they are 
primarily founded upon self-love, and a presumed in- 
terest in the favor of God. Many professors have a 
false notion of communion with God, as though it was 
12 



134 THE SECOND SIGN [Part III. 

carried on by sudden impulses and impressions. Such 
impulses they interpret as manifestations of the great 
love of God to them, and as proofs of their distin- 
guished eminence above others of mankind ; and thus 
their false affections are often renewed. Whereas the 
exercises of holy love arise in a different way. We 
do not first know that God loves us, and then perceive 
that he is lovely; but we first perceive that he is love- 
ly — our hearts are first captivated by this view, and 
hence arise the exercises of our love. Self-love has to 
do with these affections by way of inference only. 
False affections begin with self. In the true saint, the 
excellency of God is the foundation of all the affections 
which follow. On the contrary, the hypocrite places 
himself as the foundation. Even his acknowledgments 
of the glory of God depend on his regard to his own 
interest. 

Self-love may not only influence men, so as to cause 
them to be affected by the kindness of God to them- 
selves individually ; but also to themselves as parts of 
the community. Self-love is sufficient to produce in 
us a concern for the interest of the nation to which we 
belong. The same natural principle may extend even 
to mankind in general. We may be affected by the 
blessings which mankind have received beyond the 
fallen angels. From this principle we may be much 
affected by the wonderful love of God to mankind in 
giving his Son to die for sinners, the amazing love of 
Christ in suffering so much, and the infinite glory 
which awaits a countless multitude, of which we re- 
gard ourselves as forming a part. 

But these things do by no means imply that all 
gratitude to God is a merely natural principle, and 
that there is no such thing as spiritual gratitude. They 



Sign II.] OF GRACIOUS AFFECTIONg. 135 

imply no more, than that there is a gratitude which is 
merely natural; and that when persons love God only, 
or in the first place, for benefits received, their affec- 
tion is merely the exercise of such a gratitude. There 
is undoubtedly a holy gratitude, differing greatly from 
all that natural men can possibly experience. It difffers 
in the following respects : 

Evangelical gratitude, or thankfulness to God for his 
kindness to us, arises first of all from love to God for 
what he is in himself; whereas natural gratitude has 
no such foundation. Gracious affiection to God for 
mercies received, always arises from a stock of love 
already in the heart, and which has been derived from 
a view of the divine excellency. The saint having seen 
the glory of God, and his heart being captivated in con- 
sequence, he is easily affected by every kindness re- 
ceived. A man who has no love to another, may yet 
be moved to gratitude by some extraordinary kindness, 
as in the case of Saul toward David ; but this is not 
like the gratitude which we experience toward an in- 
timate friend for v/hom we had previously entertained 
a very high esteem. Self-love is not, indeed, excluded 
from gracious gratitude : the saints love God for his 
kindness to them : " I love the Lord, because he hath 
heard my voice and my supplications." Psalm 116 : 1. 
But something else is included, and is in fact the foun- 
dation of these affections. 

In gracious gratitude we are affected by the good- 
ness, and grace of God, not only as our own interest is 
concerned, but as they form a part of the beauty and 
glory of the divine nature. The wonderful and unpa- 
ralleled 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 



136 THE SECOND SIGN [ Part III. 

even to the angels : it is indeed a great part of the 
moral beauty and perfection of the nature of God. 
The grace of God would be glorious, whether it were 
exercised toward 21s or not ; and the saint who is im- 
pressed with holy gratitude views it in this light, and 
admires it on this account ; though his interest in the 
unmerited kindness of God serves the more to engage 
his mind, to fix his attention, and to elevate his affec- 
tions. Self-love acts as an handmaid, being subservient 
to higher principles. 

Some persons may perhaps be disposed to produce 
tlie following passage, as opposing what has been said 
above : " We love him because he first loved us." 
1 John, 4 : 19. In answer to this I would observe, 
that the apostle's design in these words is to magnify 
the love of God to us from this circumstance, that he 
loved us while we had no love to him ; as will be ma- 
nifest to any one who compares this verse and the two 
following with the 9th, 10th, and 11th verses. 

(1.) The love of the saints to God, is the fruit of the 
love of God to them, as it is the gift of that love :. God 
gave to them a spirit of love to him, because he loved 
them from eternity. And in this respect the love of 
God to his elect is the foundation of their love to him, 
as it is the foundation of their regeneration, and the 
whole of their salvation. 

(2.) The discoveries which God has made of his 
wonderful love to men, by Jesus Christ, in the exercise 
of that love and the work of redemption, are the chief 
manifestations which God has made of his moral per- 
fections, and therefore are a principal ground of 
our love to him. 

(.3.) The love of God to any particular person, ma 
nifested in the work of conversion, is a striking exhi- 



Sign II. j OF GRACIOUS AFFECTIONS. 137 

bition of the moral perfections and glory of God, and 
a proper occasion of exciting the love and lioly grati- 
tude of that individual. That the saints, according to 
this explanation, love God because he first loved them, 
fully answers the design of the apostle's argument in 
the passage quoted above ; so that no inference can be 
drawn from hence against a spiritual and gracious love 
arising in the first place from a view of the excellency 
of divine things, and not from any conceived relation 
they bear to our own interest. 

And as it is with the love of the saints, so it is with 
their joy and spiritual deliglit ; those affections are not 
founded on any considerations of interest in divine 
things. They primarily consist in the delight which 
our minds derive from the contemplation of the divine 
and lioly beauty which these things possess in them- 
selves. This is indeed the main difference between the 
joy of the hypocrite and the joy of the true saint. The 
former rejoices in himself; self is the foundation of his 
joy. The latter rejoices in God. The hypocrite is 
pleased and delighted, in the first place, with his own 
privileges, and the happiness to which he supposes he 
has attained, or shall attain. The saints are pleased 
and delighted, in the first place, with the amiable and 
glorious nature of the things of God. This is the spring 
of all their delights, and the source of all their plea- 
sures. This delightful view of the glorious nature of 
divine things, is the foundation of all the joy they ex- 
perience afterward. 

The real saint delights in Christ on account of his 
peculiar excellency. The way of salvation through 
him, is to the Christian a delightful way, because of its 
admirable manifestation of the divine perfections. The 
holy doctrines of tlie Gospel, by which Cod is exalted, 
12* 



138 THE SECOND SIGN [Part III. 

and man abased, holiness promoted and honored, and 
sin discouraged and disgraced, are glorious doctrines 
in his view, prior to any conception of his personal in- 
terest in them. The saints rejoice in their interest in 
Christ; but this is not the first spring of their joy. 
They first rejoice in God on account of his peculiar 
excellencies, and then they rejoice in him on account 
of what he is to them. They are in the first place 
filled with love and admiration, from a view of the ex- 
cellencies of Christ, of his grace, and the way of salva- 
tion; and then they rejoice that this Savior, with all 
the blessings of salvation, is theirs. That which is the 
saint's superstructure, is the hypocrite's foundation. 
When hypocrites hear the wonderful things of the 
Gospel described, in a lively and eloquent manner, 
they attend with a great deal of pleasure and joy ; but 
if their joy is examined, it will prove to have no other 
foundation than this — they regard these things as 
theirs. They delight to hear of the distinguishing 
love of Christ ; for pride and self-love induce them to 
affect distinction. No wonder, if in this confidence of 
the goodness of their state, they feel easy, and are 
pleased with this doctrine in the highest degree. Their 
joy is really a joy in themselves, and not in God. 

The joy of hypocrites is a selfish joy, and hence it is, 
that in their rejoicing they are accustomed to keep 
their eye upon themselves. Having received what 
they call spiritual discoveries, and possessing what 
they denominate experience, their minds are thereby 
fully occupied ; so that they are principally elevated, 
not by the contemplation of the glory of God, or the 
excellencies of Christ, but by their own feelings or ex- 
perience. They are ready to exclaim. What admirable 
experience is this I What a glorious discovery is this ! 



SigU II. I OF GRACIOUS AFFECTIONS. 139 

And so they put their experience in the place of Christ, 
and instead of feasting their souls with what is without 
them, the refreshing blessings of the Gospel, their eyes 
are turned from these things, or at least they view 
them only with a kind of inferior interest. They de- 
rive more comfort from their discoveries, than from 
Christ discovered. 

The affections of hypocrites are very often main- 
tained in the same way. They are first much affected 
by some impression or impulse on their imaginations, 
which they take to be an immediate suggestion, or tes- 
timony from God, with respect to his love to tham, 
and their distinguished privileges : regarding this as a 
great discovery, they are powerfully worked upon, and 
hence arise high affections. And when their passions 
are thus influenced, they feel a persuasion that God is 
greatly pleased with their affections ; and this affects 
them more, so that they are affected by their affections. 
And thus their affections are raised higher and higher, 
until they are filled with self-conceit, and a kind of 
fierce zeal. 

As are the thoughts of those persons, such also is 
their conversation; for out of the abundance of the 
heart the mouth speaketh. As they keep their atten- 
tion fixed upon their experience and attainments, so 
they talk much about themselves. The true saint, un- 
der the influence of great spiritual affections, is ready, 
from the fulness of his heart, to speak much of God, 
his glorious perfections and works ; of the amiableness 
of Christ, and the inestimable blessings of the Gospel ; 
but hypocrites, under the influence of their high affec- 
tions, talk more of the discovery than of what they dis- 
cover ; they are fluent in talking about the wonderful 
discoveries with which they are favored, are confident 



140 THE SECOND SIGN [Part III. 

of their interest in the love of God, and of their spiri- 
tual and everlasting safety. 

A real saint, enjoying evangelical discoveries of the 
glory of God, is too much engaged with what he views 
without himself, to stay at that time to view himself, or 
his attainments. It would be a serious loss to him to 
take his eye from the ravishing object of his contem- 
plation, in order to survey his own experience ; he can- 
not spend his time in thinking about the high attain- 
ments he has made, or what a pleasing story he will 
have to tell others. Nor does his pleasure at that time 
arise chiefly from the consideration of the safety of his 
state, or any thing else he has in view respecting his 
own qualifications or circumstances ; but from the di- 
vine beauty of that object which so powerfully engages 
his attention. 

As the love and joy of hypocrites arise from self- 
love, so do their other affections: their sorrow for sin, 
their humiliations and submission, their religious de- 
sires and zeal. It is easy for nature, corrupt as it is, 
under the notion of our being amongst the highest 
favorites of heaven, to love an imaginary god, who is 
suited to our depraved dispositions ; to submit to him, 
and to be zealous for his honor. The high affections 
of many professors are wholly built on the supposi- 
tion of their being eminent saints. If the elevated 
opinion which they entertain of themselves was re- 
noved — if they saw but a little of the sinfulness and 
/ileness of their hearts, their high affections would 
soon be destroyed. But as for truly gracious affec- 
tions, they are founded upon a clear view of the per- 
fections of God ; and therefore a discovery of our- 
selves — of our own deformity, and the meanness of 
our experience — will not destroy, but rather purify 
and heighten them. 



Sign III.] OF GRACIOUS AFFECTIONS. 141 

III. Truly gracious affections are 
founded on a love of divine things, for 
their incrral beauty or holiness. 

It may be observed, that the word moral is not to 
be understood here according to the common accep- 
tation of the term, referring merely to an outward 
conformity to the moral law, and especially to the 
duties of the second table, or to those apparent virtues 
which proceed wholly from natural principles. The 
moral exceUency of an intelligent being is seated in 
(he heart or will: it is holiness of disposition. He 
whose will is truly right, is morally good oi excellent. 
The holiness of God is the same as the moral excel- 
lency of the divine nature, comprehending all his 
moral perfections. Holiness in man is but the image 
of God. 

From hence it may be easily understood what I 
mean when I say that a love to divine things, for their 
moral excellency, is the spring of all holy affections. 
It has been already shown, under the former head, 
that divine things are the object of all holy affections, 
on account of their transcendant excellency. I now 
proceed further, and say, that that kind of excellency 
of divine things which is the spring of all holy affec- 
tions, is their moral excellency, or their holiness. 
Holy persons, in the exercise of holy affections, love 
divine things primarily for their holiness. They love 
God, in the first place, on account of his holiness, 
or moral perfections. Not that the saints, in the ex- 
ercise of gracious affections, love God only on account 
of his holiness: all his attributes are amiable and glo- 
rious in their view. His holiness, however, is the priu- 



142 THE THIRD SIGN [Part III 

cipal and leading object of their regard. Here it is 
that true love to God begins, lliis is the most essen- 
tial and distinguishing circumstance belonging to a 
hcly affection for God. Love to him on account of 
his moral perfections, necessarily produces dehght in 
aU his attributes. His moral perfections cannot exist 
without his natural perfections ; for infinite holiness 
supposes infinite wisdom, and every attribute of God 
implies the existence of all the rest. 

Moral excellency or holiness constitutes the real 
loveliness of all intelligent beings. Herein consists 
the loveliness of the angels, without which, with all 
their natural perfections, they would have no more 
loveliness than devils. Natural qualifications are either 
valuable or otherwise, according as they are, or are 
not joined with moral excellencies. Without holiness, 
power and knowledge do not render any being more 
lovely, but rather more hateful ; though they render 
him more lovely when joined with holiness. Thus 
the elect angels are the more glorious for their power 
and knowledge, because these natural perfections are 
sanctified by moral qualities and dispositions. The 
holiness of an intelligent creature is the glory of ail 
his natural perfections. Holiness is in a peculiar man- 
ner the glory of the divine nature. This sheds a love- 
liness on all his other attributes. It is the glory of 
the wisdom of God, that it is a holy wisdom opposed 
to a wicked subtlety, or crafty deceit. 

Hence it is that a view of the loveliness of God must 
begin here. No other attribute is truly lovely without 
this, and where this exists every other attribute cannot 
but be lovely ; and therefore it is impossible that other 
attributes should appear loveiy until this is seen ; nor 
can any perfection of the divine nature be loved with 



SigU III.] OF GRACIOUS AFFECTIONS. 143 

true affection until this is loved. If the real loveliness 
of the divine perfections arises ft'om the loveliness of 
the divine holiness, then real love to the other perfec- 
tions of God must arise from love to his holiness. 
Those who do not perceive the glory of this attribute, 
cannot perceive the glory of his mercy and grace ; 
though they may be affected by them, and love them, 
as they have respect to their own interest ; for these 
attributes are no part of the excellency of the divine 
nature, any further than as they stand connected with 
his holiness, or as they form a part of his moral per- 
fections. 

As the loveliness of the divine nature primarily con- 
sists in the holiness of that nature, so does the beauty 
of all divine things consist in their holiness. The saints 
are lovely, because they are saints, or holy ones. The 
moral image of God in them constitutes their beauty 
and holiness. The Christian religion i? excellent, be- 
cause, above all other reliiTions, it is a holy religion. 
The word of God is exceiieni, because it is a holy 
word. " The judgments of the Lord are true and 
righteous altogether; more to be desired are they than 
gold, yea, than much fine gold; sweeter also than 
honey, and the honey-comb." Psalm 19 : 9, 10. The 
Lord Jesus is infinitely amiable — the chief among 
ten thousands, and altogether lovely; because he is 
the Holy One of God. Acts, 3 : 14. All the gracious 
beauties of his human nature — his meekness — his pa- 
tience — his love to God and to man — his condescension 
to the mean and vile — his compassion to the miserable, 
are included in his holiness. And the glory of his 
divine nature, of which the loveliness of his human 
nature is the image and reflection, also primarily con- 
sists in his holiness. The Gospel is glorious, because 



144 THE THIRD SIGN [Part IIL 

It is a holy Gospel, and a bright emanation of the holy 
attributes of God. The doctrines of the Gospel are 
glorious, because they are holy doctrines, or doctrines 
according to godliness. The way of salvation is glo 
rious, because it is a holy way. Heaven is glorious, 
because it is the Holy City, the Holy Jerusalem. Rev. 
21 : 2, 10. It is therefore primarily on account of this 
kmd of excellency that the saints love all these things. 
' In considering the first distinguishing characteristic 
of gracious affections, I observed that there is commu- 
nicated to those who are regenerated, a new spiritual 
taste, different in the whole of its nature from any for- 
mer sensation of the mind ; and that something is 
perceived in spiritual and divine things by a real saint, 
in the exercise of this new taste, as entirely different 
from any thing that is perceived in them by natural 
men, as the taste of honey is different from the idea 
of it obtained through the medium of sight or feeling. 
Now, the beauty of holiness is that, in spiritual and 
divine things, which is perceived by this spiritual 
^ense. The Scriptures often represent the beauty of 
holiness as the chief object of a gracious tasie : " I 
have meat to eat," said Jesus Christ, " that ye know 
not of— my meat is to do the will of him that sent me, 
and to finish his work." John, 4 : 32, 34. I know of 
no part of the Holy Scriptures in which the nature 
and evidence of true godliness are delineated with so 
much clearness as in the 119th Psalm. The Psalmist 
declai'es his design at the commencement of the psalm, 
and keeps that design in view all along to the end. 
The law of God, that grand expression of the holiness 
of the divine nature, is every where represented as 
the food and entertainment — the great object of the 
love and rejoicing of the gracious soul. 



Sign III.] OF GRACIOUS AFFECTIONS. 145 

A holy love has a holy object. The holiness of love 
is the love of that which is holy on account of its ho- 
liness; so that the holiness of the object is the quality 
on which it fixes and terminates. A holy nature must 
love that in divine things chiefly which is most agree- 
able to itself; and that in divine things, which above 
all others is agreeable to a holy nature, is holiness. 

Again ; a holy nature undoubtedly loves holy things 
on account of that for which sinful nature hates them; 
and that ior which sinful nature hates them is their 
holiness. It is for this that the carnal mind is enmity 
against God, against the law of God, and against the 
people of God. Now it is accurate arguing to argue 
from opposites, that is, from opposite causes to oppo- 
site effects ; from opposite natures to opposite tenden- 
cies. Holiness is directly opposite to wickedness, and 
therefore, as it is the nature of wickedness to hate and 
oppose holiness, so it must be the nature of holiness 
to love and delight in holiness. 

In heaven, where its true tendency is best ascertam- 
ed, the holiness of divine things is what principally 
attracts the holy nature of the paints and angels. This 
is the divine beauty which chiefly engages the atten- 
tion, admiration, and the praises of the Serapliim: 
" And one cried unto another, and said, Holy, holy, 
holy is the Lord of Hosts, the whole earth is full of 
his glory." Isaiah, 6:3. " They rest not day and 
night, saying. Holy, holy, holy. Lord God Almighty, 
which was, and is, and is to come." Rev. 4 : 8. The 
glorified saints are engaged in the same way. " Who 
shall not fear thee, O Lord, and glorify thy name? for 
thou only art holy." Rev. 15 : 4. 

The Scriptures represent the saints on earth as ador- 
ing God chiefly on this account. When they praise 
E 13 



146 THE THIRD SIGN [Part 111 

God for his power, his holiness also engages their 
attention : " sing unto the Lord a new song, for he 
hath done marvellous things; his right hand and his 
Iwly arm" have "gotten him the victory." Psalm 
98 : 1. When they praise him for his justice and ter- 
rible majesty, they likewise have respect to his holi- 
ness: " Let them praise thy great and terrible name, 
for it is HOLY." Psalm 99 : 3. See also verses 5, 9. 
When they praise God for his mercy and faithfulness, 
ihey celebrate his holiness : " Light is sown for the 
righteous, and gladness for the upright in heart. Re- 
joice in the Lord, ye righteous, and give thanks at the 
remembrance of his holiness." Psalm 97 : 11, 12. 

By this circumstance therefore professors may try 
their affections, particularly their love and joy. Va- 
rious kinds of creatures manifest the difference of their 
natures by choosing different things as their chief good, 
one delighting in what another abhors. Such a differ- 
ence is there between real saints and unregenerate 
men. Natural men have no love for the excellenc)'- of 
holy things, at least not on account of their holiness: 
they have no taste for that kind of good, and may 
therefore be said not to know it. The saints, by the 
grace and power of God, have it discovered to them ; 
they have that spiritual perception communicated to 
Ihem by which they perceive it; and it is this that 
captivates their hearts and fills them with delight. By 
this we may examme our love to God. Does it arise 
from a supreme delight in this kind of beauty without 
being primarily excited by our imagined interest in 
spiritual blessings ? There are often high affections, 
with great apparent love and joy, which have nothing 
of this holy relish belonging to them. 

From what has been said it appears, that our having 



Sign III.] OF GRACIOUS AFFECTIONS. 14"^ 

a clear sense of the natural perfections of God, even 
if we are greatly aflected by them, or liaving any other 
view of God than that which arises from a perception 
of his moral perfections, is no certain evidence of grace. 
In particular we may have a sense of the greatness and 
majesty of God, for these are only natural perfections, 
and yet be entirely blind to the beauty of his moral 
perfections. 

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 any unregenerate man can possi- 
bly experience. But those who are without grace 
may possess a clear view, and a very affecting sense 
of the majesty and power of God; for this is what 
the devils possess, though they have lost the spiritual 
knowledge of God, consisting in a sense of the excel- 
lency of his moral perfections. They are without any 
sense of that kind of beauty, yet they have a clear know- 
ledge of the natural glory of God. They behold this, 
are affected by it, and therefore tremble before him. At 
the day of judgment all intelligent creatures shall be- 
hold this glory of God, When Christ shall come in 
the glory of his Father, and every eye shall see hint,' 
he will manifest his infinite majesty to every one in 
the clearest and most striking manner. Then the 
wicked shall call to the mountains to fall on them, and 
hide them from the face of him that sitteth upon the 
throne. The enemies of God shall behold his glory, 
and live in a clear and affecting view of it in hell for 
ever. He hath declared his immutable purpose as to 
this subject, in so often annexing these words to the 
threatenings he denounces against the wicked : " And 
they shall know that I am the Lord." Wicked men 



148 THE THIRD SIGN [Part III. 

and devils will have a deep sense of every thing that 
belongs to the glory of God, except the beauty of his 
moral perfections. They will have a deep sense of 
every thing belonging to his moral perfections except 
their beauty and amiableness. They will know and 
acknowledge that he is perfectly just and righteous ; 
that he is of purer eyes than to behold moral evil with 
approbation, and that he cannot look upon iniquity but 
with the greatest abhorrence. Nebuchadnezzar had a 
very affecting view of the infinite greatness and ma- 
jesty of God ; of his supreme and absolute dominion; 
of his mighty and irresistible power; and was con- 
vinced that he, and all the inhabitants of the earth, 
were as nothing before him. He had likewise a clear 
conviction of the justice of God, and a most affecting 
view of his great goodness. Daniel, 4 : 1, 2, 3, 34, 35, 
37. And the sense that Darius had of the perfections 
of God seems to have been similar to his. Daniel, 
6 : 25, &c. But the saints and angels behold the glory 
of God, as that glory results from his holiness; and it 
is this sight only that will humble the hearts of men, 
draw them to God, and effectually change them. A 
sight of the majesty and greatness of God may over- 
power the mind ; but if the moral beauty of God is 
hid, the enmity of the heart will remain in its full 
strength ; no love will be enkindled, the will will re- 
main inclined to evil ; whereas the first glimpse of the 
moral and spiritual glory of God shining into the 
heart will produce holiness of disposition, as it were 
with omnipotent power and absolute certainty. 



Sign IV.J OP GRACIOUS AFFECTIONS. 149 

IV. In the production of gracious af- 
fections our minds are so enlightenei 
that we obtain proper and spiritual views 
of divine things. 

Holy affections are not heat without light, but inva- 
riably arise from some information conveyed to tlie 
understanding. The child of God is graciously affect- 
ed, because he sees and understands something more 
of divine things than he did before : something more 
of God— of Christ— and of the glorious things exhi- 
bited in the Gospel : " Every one that loveth is born 
of God and knoweth God." 1 John, 4:7. "1 pray 
that your love may abound yet more and more in 
knowledge, and in all judgment." Phil. 1:9. " They 
have a zeal of God, but not according to knowledge." 
Rom. 10:2. " Put on the new man, which is renewed 
in knowledge." Col. 3 : 10. " It is written in the pro- 
phets, And they shall be all taught of God. Every 
man therefore that hath heard, and learned of the 
Father, comelh unto me." John, 6 : 45. Knowledge, 
through the influence of the Holy Spirit, softens the 
heart, elevates the affections, end so opens the way 
into the kingdom of heaven. 

There are seeming religious affections which do not 
arise from light in the understanding; and these affec- 
tions, let them be ever so strong, are not spiritual. Such 
is the nature of man that he cannot be affected but by 
sometliingof whicli he conceives an idea. But in many 
persons those conceptions by which tliey are affected 
have nothing in them of the nature of knowledge or in- 
formation. For instance, when a person is affected by 
a lively idea suddenly excited in his mind, of a very 
E 13* 



150 THE FOURTH SIGN f Part III 

beautiful countenance, a vivid light, or some other ex- 
traordinary appearance, there is something conceived 
by the mind, but there is nothing of the nature of in- 
struction. Persons do not become wiser by such con- 
ceptions, or know more about God, or a Mediator 
between God and man, or the way of salvation by 
Jesus Christ, or any thing contained in the doctrines 
of the Gospel. 

Truly spiritual and gracious affections arise from 
the understanding being enlightened as to what is 
taught respecting God and Jesus Christ ; so that we 
clearly discover the glorious nature of God, and obtain 
new views of Christ in his fullness and divine excel- 
lencies. Those things which relate to the way of sal- 
vation by Jesus Christ, are presented to our minds 
with a new aspect, in consequence of which we now 
understand those holy and divine doctrines which be- 
fore were foolishness to us. Such light communicated 
to the understanding is entirely different from lively 
conceptions of shapes and colors, of brightness and 
glory, or of voices and sounds. If all gracious affec- 
tions arise from light in the understanding, those 
which are produced by mere impressions on the ima- 
gination are not gracious. Hence it also appears, that 
affections arising from texts of Scripture impressed on 
the mind are delusive, when no information is com- 
municated by them to the understanding, and when 
the manner of their coming to the mind, rather than 
any thing taught by them, is the ground of those 
affections. When Christ makes his word the means 
of gracious affections, it is by opening the Scriptures 
to our understandings. "Did not our hearts burn 
within us," exclaimed the disciples, "while he talked 
with us by the way, and while he opened to us the 



Sign IV.] OF GRACIOUS AFFECTIONS. 151 

Scriptures ?" Luke, 24 : 32. It appears also that reli- 
gious affections which are occasioned by a text of 
Scripture coming to our minds, must be delusive when 
those affections are founded on sometliing supposed 
to be taught by it, but which in fact is not, nor in any 
other part of Scripture, because such imagined in- 
struction is nothing but a mistake and misapprehen- 
sion. As, for instance, when persons suppose that 
they are expressly taught by some passage of Scrip- 
ture thus coming to their minds, that they in particular 
are beloved of God, or that their sins in particular are 
forgiven, this is a mistake or misappreliension : the 
Scriptures no where refer directly to the individual 
persons who are beloved of God, and whose sins are 
pardoned ; they only describe the character which is 
the object of the divine approbation, and therefore our 
interest in his favor i« not to be ascertained from Scrip- 
ture in any other way than as we possess such a 
character. Things are not to be learnt from the Scrip- 
tures, but as they are taught in the Scriptures. 

In these instances, as well as in some others which 
might be mentioned, ardent affections arise from igno- 
rance, rather than from knowledge. Some persons, 
when they enjoy freedom in prayer, believe that God 
is with them, without examining the cause of that free- 
dom ; and this persuasion elevates, and consequently in • 
creases their affections. There are many other sources 
from whence this freedom may rise, beside the spiritual 
presence of God. Some persons are much affected by 
striking thoughts which come into their minds about 
Scripture, and wliich they call the teaching of the 
Spirit of God. They frequently ascribe the workings 
of their own minds to the special and immediate in- 
fluence of the Holy Spirit. There are instances in which 



152 THE FOURTH SIGN [Part III. 

it seems evident that the primary source of affection 
is some bodily sensation. The animal spirits, probably 
sometimes by satanic influence, are suddenly and un- 
accountably put into a very agreeable motion, so thai 
a pleasant sensation is experienced. The mind is ex- 
hilarated, and the soul, through the laws of union 
between it and the body, feels pleasure. Hence from 
ignorance it is concluded that this proceeds from the 
Holy Spirit. 

And even though our religious affections do arise 
from some light in the understanding, those affections 
are not gracious unless the light which is the cause of 
them is spiritual. Aflfections may be excited by that 
knowledge of divine things which is obtained by mere 
human teaching, and the common improvement of 
the mental powers. Wc may be affected by the know- 
ledge of the things of religion as some persons have 
been by discoveries in mathematics and natural phi- 
losophy. Religious affections may be excited by com- 
mon illuminations of the Spirit of God, as in the case 
of some persons of v/hom we read in Scripture, who, 
it is said, were once enlightened. 

The Scriptures teach us nothing more clearly than 
that there is a spiritual, supernatural knowledge of 
divine things peculiar to the saints. It is certainly a 
kind of knowledge, or perception of divine things, of 
which natural men are destitute, which is spoken of in 
the following passages: "But the natural man re- 
ceiveth not the things of the Spirit of God, for they 
are foolislmess unto him ; neither can he know them, 
because they are spiritually discerned." 1 Cor. 2 : 14. 
See also to the same purpose, 1 John, 3 : 6; 3 John, 11 ; 
John, 6 : 45 ; 14 : 19 ; 17 : 3. " No man kiioweth the 
Son, but the Father j neither knoweth any man the 



Sign IV.] OF GRACIOUS AFFECTIONS- 153 

Father," but " the Son, and he to whomsoever the 
Son will reveal him." Matt. 11 : 27. 

From hence we may infer wherein spiritual know- 
ledge consists ; for if there is in the saints a kind of 
perception in its nature quite different from all that 
natural men can possess ; it must, of course, consist 
in certain ideas, or sensations of mind, different from 
every thing that natural men experience ; and this is 
the same thing as saying that it consists in the sensa- 
tions of a new spiritual principle. 

The apostle clearly asserts, that the chief thing dis- 
covered by spiritual light, and which is therefore the 
subject of spiritual knowledge, is the glory of divine 
things : " But if our Gospel be hid, it is hid to them 
that are lost; in whom the god of this world hath 
blinded the minds of them that believe not, lest the 
light of the glorious Gospel of Christ, who is the 
image of God, should shine unto them. For God, 
who commanded the light to shine out of darkness, 
hath shined in our hearts, to give the light of the 
knowledge of the glory of God, in the face of .Tesus 
Christ." 2 Cor. 4 : 3, 4, 6. " 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 ashy the Spirit of the Lord ;" 3 : 18. The Scrip- 
tures often give us a summary of true religion, as con- 
sisting in the love of divine things ; and therefore that 
knowledge which is the foundation of true religion 
must be the perception of the loveliness of divine 
things. It is evident that there is nothing belonging 
to divine things beside their moral excellency, and the 
properties and qualities resultinc^ from thence, but 
what natural men and devils can perceive, and will 
clearly and fully perceive to all eternity. 



154 THE FOURTH SIGN | Part III. 

From what lias been said, we necessarily come to 
this conclusion: that a spiritual understanding consists 
in a sense of the heart of the holiness or moral perfec- 
tion of divine things, together with all that discern- 
ment and knowledge of the things of religion which 
depends upon and flows from such a sense. 

It is not speculation merely, that is concerned in this 
kind of knowledge; nor can we draw a clear distinc- 
tion between the two faculties of understanding and 
will, as acting in this matter. When the mind is sen- 
sible of the beauty and amiableness of any object, there 
is invariably a delight in the idea of that object; and 
this delight is a sense of the heart, or an impression of 
which the soul is the subject, as endowed with percep- 
tion, inchnation, and will. 

We should distinguish between a mere speculative 
knowledge and that knowledge in the possession of 
which the mind not only speculates, bwi feels and re- 
lishes. That kind of knowledge by which we receive 
the impression of loveliness or hatefulness, is not ex- 
actly the same kind of knowledge as that by which 
we perceive the nature of a square or a triangle. The 
one is mere speculative knowledge, the other a know- 
ledge connected with the affections, in wliich some- 
thing more than mere intellect is concerned — some- 
thing that not only beholds, but has inclination, and is 
pleased or displeased. 

The apostle evidently makes a distinction between 
merely speculative, and spiritual knowledge in religion. 
The former is. called " the form of knowledge.'' Rom. 
2 : 20. The latter is often represented under the idea of 
relishing or tasting: "Now thanks be unto God," who 
" always causeth us to triumph in Christ Jesus, and 
maketh manifest the savor of his knowledge in every 



Sign IV.] OV GRACIOUS AFFECTIONS. 155 

place." 2 Cor. 2 : 14. " As new born babes desire the 
sincere milk of the word, that ye may grow thereby; 
if so be" that " ye have tasted that the Lord is gra- 
cious." 1 Peter, 2 : 2, 3. 

Spiritual knowledge primarily consists in this sense 
or taste of the moral beauty of divine things; so that 
no knowledge can be called spiritual any further than 
as it arises from this source, and partakes of it. But, 
in the second place, it includes all that discernment or 
knowledge of the things of religion which flows from 
such a sense. 

When the beauty and loveliness of divine things are 
manifested to the soul, a new world is presented to its 
view. The glory of all the perfections of God, and of 
every thing belonging to the divine Being, is exhibited. 
Through this perception of the moral beauty of divine 
things, the sufficiency of Christ as a Mediator is dis- 
covered ; for it is only by discerning the beauty of the 
moral perfections of Christ, that we perceive the suffi- 
ciency of his atonement as a Mediator. 

It is by this means that we obtain a clear view of 
the fitness of the way of salvation to deliver us from 
sin and hell, and to bring us to a state of everlasting 
happiness in a way perfectly agreeing with the moral 
perfections of God. It is thus that we discover the 
excellency of the word of God. Take away all the 
moral beauty of the Scriptures, and the Bible is left a 
dead letter. By viewing the moral beauty of divine 
things we perceive the true foundation of our obliga- 
tions, the amiableness of religious duties, and the 
worthiness of God to be submitted to, esteemed, ho- 
nored and served according to his requirements. By 
this also is perceived the evil of sin; for he who has 
a clear perception of the beauty of holiness, must ne- 



166 THE FODRTH SIGN [Part III. 

cessarily perceive the hatefulness of sin. By this we 
likewise form an idea of the glory of heaven, consist- 
ing in the happiness that arises from perfect holiness. 
He who perceives the beauty of holiness, or real moral 
good, perceives the most important object in the world; 
for unless this is perceived, nothing is perceived worth 
our attention. Unless this is understood, nothing is 
understood that is worth the exercise of our under- 
standings. This is the beauty of the Godhead. He in 
effect knows nothing who knows not this. Well, there- 
fore, may the Scriptures represent those who are des- 
titute of that spiritual perception, by which the beauty 
of hoUness is perceived, as totally blind : and well may 
regeneration, in which this divine perception is com- 
municated to the soul by its Creator, be represented as 
opening the eyes of the blind. For if what has been 
said is considered, it will be manifest, that when a per- 
son has this perception and knowledge given him, he 
will view nothing as he did before ; though before he- 
knew all things after the flesh, yet henceforth he wil 
know them so no more; he is become a new creature 
old things are passed away, behold all things are be- 
come new. 2 Cor. 5 : 16, 17. 

And besides what has already been mentioned, a] 
true experimental knowledge of religion arises from 
this perception of spiritual beauty. He who perceive 
not the beauty of holiness, is destitute of all holy com 
fort and delight— all the consoling influences of th-^ 
Spirit of God. 

Hence it is evident that implanting this spiritual an 
holy perception produces a great change ; and were - 
not for the very imperfect degree in which this perce| 
lion is in general communicated at first, the chane 
would be much greater, and more remarkable than f 



Sign IV.] OF GRACIOUS AFFECTIONS. 157 

a man, born blind, should all at once, and in the clear 
light of the sun, have the sense of seeing imparted 
unto him. 

This is that knowledge of divine things from whence 
all truly gracious affections proceed; and by which, 
therefore, all religious affections are to be tried. Those 
affections which arise wholly from any other know- 
ledge, or result from any other perception, or state of 
mind, are delusive. 

From what has been said, the difference between 
that light which is sometimes possessed by natural 
men, and that saving instruction which is communi- 
cated to the saints, may be easily ascertained. The lat- 
ter consists in beholding the moral excellency^ and Iwly 
beauty of divine things: the former in that knowledge 
of them which may be obtained by the ordinary ex- 
ercise of our faculties. In those convictions of con- 
science, of which natural men are often the subjects, 
the Spirit of God communicates no knowledge of the 
moral beauty of divine things ; but only assists the mind 
to a clearer view of the guilt of sin, and its certain cou^ 
nection with the evil of suffering ; and to a clearer view 
of the natural perfections of God, consisting not so 
much in his holy and glorious beauty, as in his awful 
and terrible greatness. A clear sight of this will fully 
awaken the conscience of wicked men at the day of 
judgment, without any spiritual light. It is a less de- 
cree of this, which, without spiritual light, awakens 
the consciences of natural men now. In those com- 
mon illuminations, the mind is only assisted to a clearer 
perception of the natural good existing in divine things. 
Thus the minds of unregenerate men are sometimes 
elevated by considering the happiness and glory of 
heaven. There are many things revealed in the Gospel 
E U 



158 THE FOURTH SIGN [PaiTt III. 

respecting God and the way of salvation which suit 
the principle of self-love. For instance, in the good- 
ness of God, and in the wonderful love of Christ to 
sinners, there is a natural good, which all men love as 
they love themselves, as well as a spiritual and holy 
beauty, which is perceived only by the regenerate. 
There are many things belonging to the word of God, 
as delivered to us in the Gospel, which may induce 
natural men to receive it with joy. All the hatred of 
unregenerate men to sin, is as much from a principle 
of nature as their hatred to a serpent or a tiger ; and 
all their love of Christian virtue, is from no higher a 
principle than that which renders silver and gold ami- 
able in the estimation of an avaricious merchant. 

From what has been said of the nature of spiritual 
knowledge, it appears, that it does not consist in any 
new doctrinal views, or in having suggested to the 
mind any new proposition not before read or heard 
of; for it is evident that such suggestions are entirely 
different from giving to the mind a new taste or relish. 
It IS also evident, that spiritual knowledge does not 
consist in any new doctrinal explanation of any part 
of the Scriptures ; for still, this is but doctrinal know- 
ledge, or the knowledge of propositions. The doctrinal 
explanation of any part of Scripture is only giving us 
to understand what are the propositions contained or 
taught in that part of Scripture. 

Hence it appears likewise, that a spiritual knowledge 
of Scripture does not consist in understanding the 
mystical meaning of its parables, types and allegories ; 
for this is only doctrinal knowledge. It is possible 
that a person may know how to interpret all the types, 
parables and allegories in the Bible, and not have one 
beam of spiritual light in his mind, being destitute of 



Sign IV.J OF GRACIOUS AFFECTIONS. 159 

that perception of the holy beauty of divine things 
which has been spoken of. It is clear from what the 
apostle says, that we may understand all such myste- 
ries, and have no saving grace : " And though I have 
the gift of prophecy, and understand all mysteries, and 
all knowledge, and have not charity, it profiteth me 
nothing." 1 Cor. 13 : 2. Those persons, therefore, are 
much mistaken, who are exalted with an opinion of 
their spiritual attainments, merely from notions which 
come into their minds respecting the mystical mean- 
ing of certain passages of Scripture, as though this was 
a spiritual knowledge of those passages, immediately 
given them by the Spirit of God. 

To understand the Scriptures spiritually, is to un- 
derstand them properly, and not to attach to them a 
new meaning. AVhen the mind is spiritually enlight- 
ened, so as properly to understand the Scriptures, it is 
enabled to see that in them which before was not seen, 
merely in consequence of mental blindness. Now if it 
is merely in consequence of mental blindness that we 
do not perceive the true meaning of Scripture, it is 
evident that our being enlightened does not give a new 
meaning to that Scripture. It is no blindness not to 
see a meaning which does not exist. " Open thou 
mine eyes," says the Psalmist, " that I may behold 
wondrous things out of thy law." Psalm 119 : 18. The 
reason why the wondrous things of the word of God 
are not beheld by us, is, that our eyes are not opened. 
Now this would not be the case, if the true meaning 
of Scripture was not the same, whether we perceive it 
or not; or if a new meaning was added by the manner 
in which particular passages are suggested to the mind. 
Attaching a new meaning to Scripture, is the same 
thing as making new Scriptures : it is properly adding 



16Q THE FOURTH SIGN [Part III. 

to the word, and this is threatened with a most awful 
curse. To understand the Scriptures spiritually, is to 
have the mind enlightened to behold the spiritual ex- 
cellency of the glorious things contained in them, and 
which were always contained in them — it is to behold 
the amiable manifestations of the divine perfections, 
the excellency and sufRciency of Christ, the suitable- 
ness of the way of salvation, the spiritual glory of the 
precepts and promises of the Bible, &c. 

The leadings of the Holy Spirit consist in two 
things — in giving us instruction as to our duty, and in 
disposing us to comply with that instruction. But so 
far as the gracious leadings of the Spirit of God relate 
merely to instruction, they consist in giving a spiritual 
and discriminating taste as to real moral beauty. I 
have already shown the nature of spiritual knowledge. 
When an aiuiable and holy action is suggested to the 
mind of a gracious person, that person, if in the lively 
exercise of his spiritual taste, at once perceives a beau- 
ty in that action, and his conduct is influenced accord- 
ingly. On the contrary, if an unv/orthy, unholy action 
is suggested, he perceives nothing but deformity, and 
is immediately displeased with it. This holy taste 
leads him justly to estimate what, in a moral view, is 
truly lovely, as naturally as a healthy appetite suggests 
the idea of its proper food. Thus a regenerate person 
is led by the Spirit, as he is directed by his holy taste 
or disposition ; whereby, in the lively exercise of grace, 
he easily distinguishes good from evil ; and in most 
cases, knows at once what is a suitable behavior to- 
ward God and toward man. He needs no particular 
deduction to influence his conduct, nor any other argu- 
ment than what the beauty which is perceived, and 
the goodness which is tasted, suggest. Jesus Christ 



Sign IV.] OF GRACIOUS AFFECTIONS. 161 

blames the Pharisees because they did not. even of 
their own selves, without miracles, judge what was 
right. The Apostle Paul evidently has respect to this 
way of judging of spiritual beauty, when he says, " Be 
ye transformed by the renewing of your mind, that ye 
may prove what is that good and acceptable and per- 
fect will of God." Rom. 12 : 2. 

A holy disposition and spiritual taste, when grace is 
strong and lively, will enable a person to determine 
what actions are right and becoming in a Christian, 
not only more speedily, but far more correctly, than 
the greatest abilities without them. The tendency of 
a stone, let fall from a height, shows the way to the 
centre cf the earth more accurately, and in far less 
time, than the ablest mathematician could demonstrate 
it in any other way. So likewise will a spirit of love 
to God, and a heavenly disposition, guide us in our 
behavior. 

It is an exceedingly difficult thing for a wicked man 
to demean himself like a real Christian. " When he 
that is a fool walketh by the way, his wisdom faileth 
him, and he saith to every one that he is a fool." Eccl. 
10 : 3. " The tongue of the wise useth knowledge 
aright, but the mouth of fools poureth out foolishness." 
Prov. 15 : 2. 

The saints in thus judging of actions by a spiritual 
taste, have not always a particular reference to the ex- 
press rules of the word of God, though their taste itself 
is in general subject to those rules. A spiritual taste 
very much assists the mind in its reasonings on the 
word of God, as it removes prejudice ; and through the 
harmony subsisting between the disposition of a real 
Christian, and the doctrines and precepts of the sacred 
writings, its meaning, in general, is easily ascertained. 
E 14* 



162 THE FOURTH SIGN [Part III. 

This disposition naturally tends to bring texts of Scrip- 
ture to our minds, just as a particular state of appetite 
frequently brings particular kinds of meat and drink 
to mind, such as are agreeable to that slate. 

What has been said of the nature of spiritual know- 
ledge, as consisting chiefly and most essentially in a 
divine supernatural principle, or holy disposition, not 
only shows that there is no such knowledge in this 
supposed leading of the Spirit; but also exhibits the 
difference between spiritual knowledge and all kinds 
of enthusiasm, all imaginary sights of God, and Christ, 
and heaven ; all supposed testimonies of the love of God 
by immediate, inward suggestion ; and all applications 
of the words of Scri{)ture, as though they were now 
spoken immediately by God to particular persons. 

In general, false experience raises the affections to a 
great height. A chief part of the false religion which 
has appeared in the world, in different ages, has con- 
sisted in such discoveries as these, and in the affections 
which have arisen from them. It was so with the Py- 
thagoreans, and many other ancient heathens, who had 
strange raptures, and pretended to immediate revela- 
tions from heaven; with the Essenes, an ancient sect 
among the Jews; and with many of the Gnostics, the 
Montanists, and other sects of heretics, in the primi- 
tive ages of t)ie Christian church. The Monks, An- 
chorites, and Recluses, who formerly abounded in the 
church of Rome, pretended to immediate converse 
with God, and Christ, and angels. Various sects of 
enthusiasts, who swarmed in the world immediately 
after the reformation, pretended to high experiences 
and great spirituality. So also did those in Eng- 
land in the days of Oliver Cromwell, the adherents 
of Mrs. Hutchinson in New-England, and the lata 



Sign IV.] OF GRACIOUS AFFECTIONS. 163 

French prophets and their followers. And in these 
things also, the religion of the various kinds of enthu- 
siasts of the present day seems to consist. It is chiefly 
by such a religion as this that Satan transforms him- 
self into an angel of light, and that he has produced 
confusion in many of the happiest revivals of religion 
since the foundation of the Christian church. When 
the Spirit of God is poured out in a more abundant man- 
ner, the old serpent, as soon as possible, introduces this 
false religion, and mingles it with the true. The per- 
nicious consequences of this are not easily imagined 
until we behold its baneful effects and the dreadful de- 
solations produced by it. Ministers should therefore 
maintain a strict guard against this kind of delusion, 
especially at a time of great awakening ; for many per- 
sons, particularly among the common people, are easily 
seduced by such things as have a show of extraordinary 
religion. 

If persons keep no guard at those avenues by which 
Satan has access to the soul, he is likely to be a fre- 
quent guest ; especially if, instead of guarding against 
him, they expose themselves to his attacks, and invite 
him by cherishing counterfeit illuminations and graces, 
inward whispers, immediate suggestions, and other im- 
pressions on the imagination. There are many persons 
who, deluded by such impressions, seek after them, 
and have a continued succession of them, especially 
when their pride and vanity have most occasion for 
thein, in order to make a fair appearance amongst pro- 
fessors. 

I do not assert, however, that no affections are spiri- 
tual which are attended by something imaginary. 
When our minds are fully occupied, and our thoughts 
intensely engaged, our imaginations are often stronger, 



164 THE FIFTH SIGN [Part III 

and our ideas more lively. This is the case especially 
with some constitutions of body. But there is a great 
difference between lively imaginations, arising from 
strong affections, and strong affections arising "from 
lively imaginations. Undoubtedly the former often 
exist in cases of truly gracious affection. The affec- 
tions do not arise from the imagination, nor have they 
any dependence upon it ; but, on the contrary, the ima- 
gination is only the accidental effect, or consequence 
of the affection, through the infirmity of human nature. 
But when the affection arises from the imagination, 
and is built upon it, instead of being founded upon 
spiritual illumination, then is the affection, however 
elevated, of no value. 

V. Gracious affections are attended 
by a rational and spiritual conviction 
respecting the truth and reality of divine 
things. 

This seems to be implied in the text adopted 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." 

Those persons who are truly gracious, have such a 
conviction as to the truth of the great subjects of the 
Gospel, that they no longer halt between two opinions ; 
this conviction is effectual, so that the Gospel has the 
power and influence of reality, and accordingly rules 
their affections, and governs their conduct, throughout 
the rest of their lives. With respect to Jesus Christ, 
as being the Son of God and Savior of the world, they 



Sign v.] OF GRACIOUS AFFECTIONS. 165 

not only yield their assent to this doctrine, as they do 
to many subjects of doubtful speculation, but their 
minds are so enlightened that they are clearly and 
fully convinced of its truth and importance. And as 
to what Jesus Christ has revealed of the eternal pur- 
pose, and designs of God respecting fallen man, and 
the glorious things prepared for the saints in another 
world, they feel the clearest conviction of their truth. 
Hence those things are of great weight with them, and 
have a powerful influence upon their minds, and in 
reference to their practice. 

That all true Christians have such a conviction of 
the truth of what is revealed in the Gospel, is abun- 
dantly evident from the Holy Scriptures. I will quote 
a few passages : " Thou hast the words of eternal life, 
and we believe, and are sure that thou art Christ, the 
Son of the living God." John, 6 : 68, 69. " I have ma- 
nifested thy name unto the men" whom " 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 know surely 
that I came out from thee, and they have believed that 
thou didst send me." John, 17 : 6, 7, 8. " Now faith 
is the substance of things hoped for, the evidence of 
things not seen." Heb. 11:1. See the whole of the 
chapter. " Hereby we know that we dwell in him, 
and he ia us, because he hath given us of his Spirit; 
and we have seen, and do testify, that the Father sent 
the Son to be tlie Savior of the world. Whosoever shall 
confess that Jesus is the Son of God, God dwelleth in 
him, and he iu God. And we have known and be- 
lieved the love that God hath to us." 1 John, 4 : 13-16. 
" For whatsoever is born of God, overcometh the world J 



166 THE FIFTH SIGN [Part III. 

and this is the victory that overcometh the wor]'l, even 
our faith. Who is he that overcometh the world, but 
he that believeth that Jesus is the Son of God ?" 5 : 4, 
5. " For we know, that if our earthly house of this ta- 
bernacle were dissolved, we have a building of God. 
Therefore we are always confident, knowing that whilst 
we are in the body, we are absent from the Lord ; for 
we walk by faith, not by sight." 3 Cor. 5 : 1, 6, 7. 

There are many affections which are not attended 
by such a conviction of the judgment; and many im- 
pressions, called by those who possess them, divine 
discoveries, which are affecting but not convincing. 
Though for a time those who experience them appear 
to be more persuaded of the truth of the things of re- 
ligion than they formerly were, and though they yield 
a forward assent, like many of the hearers of Christ, 
yet they have no thorough and effectual conviction, 
nor is there any abiding change produced in them. 
There are many persons who have had their minds 
exceedingly elevated by certain affections, who think 
they are converted, but are no .«ore convinced of the 
truth of the Gospel than they formerly were; or at 
least there is no remarkable alteration in them : they 
do not live under the influence and power of a realizing 
conviction of the infinite importance of divine things; 
if they did, it would be impossible for them to live as 
they do. As their affections are not attended by a 
thorough conviction of the judgment, however eleva- 
ted, they are not at all to be depended upon ; they aro 
like the blaze of tow, the crackling of thorns, or the 
forward blade on stony ground, which has no root to 
maintain its life. 

V -it even if our affections do indeed arise from a 
strong persuasion of the truth of the Christian religion, 



Sign v.] OF GRACIOUS AFFECTIONS, 167 

Ihey are no better on that account, unless this persua- 
sion is a rational persuasion, or a conviction founded 
on real evidence, or that which is a proper ground of 
conviction. We may have a strong persuasion that 
the Christian religion is true, when this persuasion is 
built altogether on education or the opinion of others. 
Mahomedans are strongly persuaded of the truth of 
their religion, because their fathers, and neighbors, and 
countrymen believe it. That belief of the Christian 
religion, which is built upon the same grounds as the 
Mahomedan's behef of his religion, is the very same 
kind of belief. And though what is believed is un- 
speakable better, that does not render the belief itself 
of a better kind ; for though what is believed happens 
to be true, yet the belief of it is not owing to its truth, 
but to education, or early imbibed partiality. As the 
conviction is no better than the Mahomedan's convic- 
tion, so the affections which flow from it, are no better 
than the religious affections of Mahomedans. 

But supposing the belief of Christian doctrines, from 
which these affection? arise, is not from education, but 
from rational conviction, it will not necessarily follow 
that such affeclions are gracious; for, in order to this, 
it is requisite, not only that the faith from which these 
affections spring should be a rational, but also a spiri- 
tual conviction. No person will doubt but that some 
unregenerate men yield a kind of assent to the truth 
of the Christian religion from the rational proofs by 
which that truth is supported. Judas, without doubt, 
from what he saw and heard, believed Jesus to be the 
Messiah, but yet he was all along a devil. John, 6 : 70. 
Simon the sorcerer believed, when he beheld the mi- 
racles and the signs which were done ; yet he rema J 
in the gall of bitterness, and in the bond of iniquity. 



168 THE FIFTH SIGN [Part III. 

Acts, 8 : 13, 23. And if there is such a coirviction of 
the judgment in some natural men, we cannot doubt 
but that religious affections may arise from that con- 
viction. We read of some who believed for a while, 
who were greatly affected, and who immediately, 
and with joy, received the word. 

It is evident that there is a spiritual conviction of the 
truth of th^i Gospel — a belief which is peculiar to those 
persons who are regenerated, and have the Spirit of 
God in his holy communications, dwelling in iheni, as 
a vital principle. It is also evident, that this convic- 
tion not only differs from what natural men experiince, 
in that it is accompanied by good works, but thai the 
belief itself is different: the assent and conviction of the 
judgment is of a peculiar kind. This is clearly proved 
from Scripture : " According to the faith of God's elect, 
and the acknowledging of the truth which is after god- 
liness." Titus, 1 : 1. The Father himself loveth you, 
because ye have loved me, and have believed that I 
came out from God." John, 16 : 27. " Whosoever 
shall confess that Jesus is the Son of God, God dwell- 
eth in him, and he in God." 1 John, 4:15. " Whoso- 
ever believeth that Jesus is the Christ, is born of God." 
5:1. " He that believeth on the ►Son of God hath the 
witness in himself." 5 : 10. 

What a spiritual conviction is, wp may ascertain from 
what has been said already of spiritual knowledge. 
Conviction arises from the illumination of the Under- 
standing. Our passing a right judgment upon things, 
depends upon our having a right fsonception or idea of 
those things. Hence it follows, that a spiritual con- 
viction of the truth of the Gosppl is such a conviction 
as arises from a spiritual view or conception of the 
Gospel. And this also is evident from the Scriptures, 



Sign v.] OF GRACIOUS AFFECTIONS. 169 

which often represent a saving belief of the reality and 
divinity of the things exhibited in the Gospel, as spring- 
ing from the enlightening of the mind by the Holy 
Spirit, so as to give us a right conception of those 
things : " I thank thee, Father, Lord of heaven and 
earth, that thou hast hid these things from the wise 
and prudent, and hast revealed them unto babes ; even 
so, Father, for so it seemed good in thy sight. All 
things are delivered unto me of my Father ; and no 
man knoweth who the Son is, but the Father, and he 
to whom the Son will reveal him," Luke, 10 : 21, 22. 
" And this is the will of him that sent me, that every 
one who seeth the Son, and believeth on him," should 
" have everlasting life." John, 6 : 40. From this pas- 
sage it is evident that faith arises from a spiritual sight 
of Christ. See also John, 17 : 6, 7, 8 ; Matt. 16 : 16, 
17 ; 1 John, 5 : 10 ; Gal. 1 : 14-16. 

If a spiritual conviction of the reality and divinity 
of what is exhibited in the Gospel arises from a spiri- 
tual knowledge of those things, then the mind is spiri- 
tually convinced of their truth and divinity, when our 
conviction arises either immediately, or remotely, from 
a spiritual sense, or view of their divine excellency and 
glory. This clearly follows from what has been al- 
ready said ; and upon this point the Scriptures are very 
express and decisive : " But if our Gospel be hid, it is 
hid to therr that are lost ; in whom the god of this 
world hatli olinded 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 God, 
who commanded the light to shine out of darkness, 
hath shined in our hearts, to give the light of the 
knowledge of the gloky of God in the face of Jesus 
Christ." 2 Cor. 4:36. " But we all with open face, 
K 15 



170 THE FIFTH SIGN [Part 111. 

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." 2 Cor. 3 : 18. No- 
thing can be more evident than that a saving belief of 
the Gospel is here intended — a belief arising from the 
mind being enlightened to behold the divine glory of 
those things which it reveals. 

This view of the divine glory of those things which 
are exhibited in the Gospel, has a tendency to convince 
the mind of their divinity both dwectly and indirectly* 

(1.) A view of this divine glory convinces the mind 
of the divinity of those things, as it is in itself a direct 
and poxoerful evidence, especially when the discovery 
is clear, or when the supernatural taste spoken of above 
is communicated in a considerable degree. 

He who has his judgment thus directly convinced 
of the divinity of the Gospel, by a clear view of its 
divine glory, has a rational conviction, because the 
glory of divine things is itself the most direct, and the 
strongest evidence of their divinity. He who truly 
perceives the transcendent glory of divine things, is 
convinced of their divinity, as it were intuitively; he 
beholds that in them wherein their divinity chiefly 
consists ; for from this glory, which so immensely ex- 
ceeds all other glory, we mainly deduce cur notions 
of divinity. God is distinguished from all other beings 
chiefly by his divine glory. Those persons, therefore, 
who perceive the stamp of this glory upon divine 
things, behold that in them from whence we chiefly 
derive our ideas of the divinity of their nature. Thus 
a person may have a kind of intuitive knowledge of 
the divinity of wiiat the Gospel exhibits. He does 
not conclude, however, without any deduction or ar- 
gument at all, that its doctrines and precepts are from 



Sign V.J OF GRACIOUS AFFECTIONS. 171 

God, but this conviction is obtained without any long 
chain of argument ; the evidence is direct, the mind 
ascends to the truth of the Gospel by one step onlj'' — 
its divine glory. 

It would be very strange for any professing Christian 
to deny that there is an excellency in divine things, so 
transcendent, and so exceedingly different from the 
glory of every thing else, that if it were seen it would 
very clearly and at once distinguish them. We can- 
not reasonably doubt that those things which are 
divine, which belong to the Supreme Being, are vastly 
different from all that is human ; and that there is a 
godlike, glorious excellency in them, which so distin- 
guishes them from those things which are of men, that 
the difference is ineffable, and therefore such as will, 
if perceived, have a most convincing, satisfying influ- 
ence upon the human mind as to their divinity. Doubt- 
less there is a glory and excellency in the Divine 
Being, by which he is infinitely distinguished from all 
other beings ; and it would be very unreasonable to 
deny that it is possible for God to give manifestations 
of his distinguishing excellency in those things by 
which he is pleased to make himself known. There 
are natural excellencies which very clearly indicate 
the superiority of their subject or author. How vastly 
is the conversation of an intelligent man different from 
that of a little child ! and how clearly distinguishable 
are the works of some men of great genius, as Homer, 
Cicero, Milton, Locke, Addison, &c. from the works 
of inferior, though well-informed men ! No limits can 
be set to the different degrees of mental excellence 
which may be observable in different men ; but the 
appearance of the natural perfections of God, in the 
manifestations he makes of himself, are undoubtedly 



172 THE FIFTH SIGN [Port III. 

more evident and striking. He who is at all acquainted 
with tlie works of man, upon viewing the sun will 
immediately conclude that it is no human work. It 
is reasonable to suppose, that %^hen Christ appears at 
the end of the world in the glory of his Father, it will 
be with such ineffable appearances of divinity as will 
leave no doubt upon the minds of the inhabitants of 
the world, even of the most obstinate infidels, that he 
is a divine person. 

But, above all, the manifestations of the moral and 
spiritual glory of the Divine Being carry with them 
their own evidence. Thus the disciples were assured 
that Jesus was the Son of God, because " they beheld 
his glory, as the glory of the only begotten of the 
Father, full of grace and truth." John, 1 : 14. When 
Christ appeared to his disciples in the glory of his 
transfiguration, that manifestation was such as per- 
fectly assured them of his divinity. " We were eye- 
witnesses of his majesty; for he received from God 
the Father honor and glory, when there came such a 
voice— 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." 2 Peter, 1 : 16—18. 

Now this distinguishing glory of the Divine Being 
has its brightest manifestation in the Gospel, in the 
doctrines there taught, the duties there enjoined, and 
the divine counsels there revealed. And if there is 
such a distinguishmg manifestation of divine glory in 
the Gospel, it is reasonable to suppose that that glory 
may be perceived. What should prevent this ? That 
some do not perceive it, is no argument that it cannot 
be perceived. If there is such ineffable, distinguishing 
excellencies in the Gospel, it is reasonable to suppose 



Sign v.] OP GRACIOUS AFFECTIONS. 173 

that these excellencies are not to be discerned, but by 
the special, enlightening influence of the Spirit of God. 
In order to discern the distinguishing excellencies of 
the works of authors of great genius, a peculiar taste 
is required. In the opinion of those who are endowed 
with abetter taste, those things in Milton which to bad 
judges appear tasteless, are his inimitable excellencies. 
If there is a book of which God is the author, it is 
most reasonable to suppose that its distinguishing glo- 
ries are of such a nature that the depravity of the 
human heart will prevent the unregenerate from per- 
ceiving them. 

Man^ of the most important things revealed in the 
Bible are hid from the eyes of natural men ; the truth 
of which so immediately depends upon this excellency, 
or results from it, that as soon as the latter is perceived, 
the former is cordially believed. As soon as our eyes 
are opened to behold the holy beauty and glory of 
divine things, a number of most important doctrines 
of the Gospel, which appear strange to natural men, 
are at once perceived to be true. As for instance, the 
truth of what God declares concerning the exceeding 
evil of sin, is perceived; for the same light which shows 
the transcendent beauty of holiness, necessarily shows 
the exceeding odiousness of sin. A person thus en- 
lightened discovers his own sinfulness; he perceives 
the dreadful pollution of his heart, and in consequence 
is convinced of the truth of what the Scriptures declare 
concerning the corruption of human nature, our abso- 
lute need of a Savior, and of the mighty power of God 
to renew the heart. Upon discovering the beauty of 
holiness we perceive the glory of tliose perfections 
which both reason and Scripture attribute to the Divine 
Being. Having a clear view of the glorious perfections 
K 15* 



174 THE FIFTH SIGN [Part III. 

of Deity, we are easily convinced of the truth of what 
the Scriptures declare as to the dreadful punishment 
annexed to sin, the impossibility of our making any 
satisfaction to the injured justice of God, and our need 
of an atonement of infinite value, for the purpose of 
making that satisfaction. A sense of spiritual beauty 
enables the mind to perceive the dignity and glory of 
the person of Christ, the infinite excellency of the 
offering he made for us, and its sufficiency to atone for 
our sins, and to recommend us to God. Thus the Spirit 
of God shows the way of salvation by Jesus Christ, 
and by that means we discover the admirable wisdom 
of the contrivance, and the perfect adaptatioii*of the 
provision of the Gospel to our necessities. What the 
prophecies of the Old Testament, and the writings of 
the apostles declare concerning tlie glory of Messiah's 
kingdom, is now understood by us. We now also dis- 
cover the reasons and ground of our duty. 

And besides all this, the truth of what the Scriptures 
say about experimental religion is hereby known ; for 
it is now experienced, and we are convinced that one 
who knew the heart of man better than we do, was the 
author of the Scriptures. The discovery of such im- 
portant and glorious truths necessarily has a powerful 
influence in convincing the mind of the divinity of the 
sacred writings. 

Unless a man may obtain, in the way already men- 
tioned, a rational and well-founded persuasion of the 
truth of the Gospel from its internal evidence, it is 
impossible that those who are illiterate and unacquaint- 
ed with history, should have any effectual and satis- 
factory conviction of its truth at all. They may, with- 
out this, perceive a great deal of probability as to its 
truth: it may appear reasonable for them to give much 



Sign v.] OF GRACIOUS AFFECTIONS. 175 

credit to what learned men tell them ; but a conviction 
so clear and strong as to induce them with cheerful- 
ness to venture their all upon it, no evidence ihey 
can derive from history will be sufficient to produce 
After all that learned men have said upon the subject 
there will remain innumerable doubts upon their minds. 
When exercised by some severe trial of their faith 
they will be ready to say, " How do we know when 
these histories were composed ? Learned men, indeed, 
tell us, that their truth was sufficiently attested at the 
time that they were written ; but how can we ascertain 
that circumstance? They tell us there is as much rea- 
son to believe what they relate, as to believe any thing 
related in reference to the same period ; but we cannot 
be certain of that." 

The Gospel was not given for learned men only. 
There are perhaps ninety-nine in a hundred of those 
for whom the Scriptures were written, who are not 
capable of any clear conviction of the divine authority 
of the Scriptures, by such arguments as are generally 
used by learned men. If those who have been brought 
up in heathenism must wait, for a clear conviction of 
the truth of Christianity, until they are acquainted with 
the histories of politer nations, the evidence of tho 
Gospel to them would be nearly lost, and the propaga- 
tion of divine truth amongst them infinitely difficult. 

It is unreasonable to suppose that God has provided 
no more llian probable evidence of the truth of the 
Gospel. lie has furnished the most abundant and 
satisfactory proofs. The covenant of grace is ordered 
in all things and sure; and it is reasonable to conclude 
that there would be clear evidence that this is his cove- 
nant; or, which is the same thing, that the Christian 
religion is true: otherwise, in vain are those assurances 



176 THE FIFTH SIGN [Part III. 

which he has given us of his faithfulness to his cove- 
nant, by confirming it with an oath ; for the evidence 
that this is his covenant, is the foundation on which 
all those assurances stand. We may therefore con- 
clude with confidence that God has given some evi- 
dence that this covenant is his, which does not depend 
upon mere probability; that there are some grounds 
of assurance which, if we are not blind to them, tend 
to produce a firmer persuasion than any arguments 
from history. It is natural to suppose that God would 
give the clearest evidence of those things which are of 
the greatest importance to us, and of the truth of which, 
if we act rationally, we shall feel the greatest desire 
to possess the fullest assurance. But it is certain, that, 
by the greater part of those who live under the Gos- 
pel, such an assurance is not to be obtained by argu- 
ments derived from ancient history. 

And if we come to experience and fact, we shall be 
induced to conclude, that not one in a hundred of those 
who have been sincere Christians, were convinced of 
the truth of the Gospel in this way. If we read the 
history of the thousands who, at the time of the re- 
formation, were martyrs for Christ, and cheerfully 
suffered extreme tortures, in confidence of the truth of 
the Gospel ; and if we consider their circumstances 
and want of advantages, we shall be convinced that 
few of them obtained their confidence from historic 
evidence. Many of them were women and children, 
and the greater part of them illiterate persons; most of 
■hem had lived in Popish ignorance, and were but 
newly brought to the knowledge of the trutb. At that 
time also the arguments for the truth of Christianity 
from antiquity and history, had been but very imper- 
fectly studied. 



SigQ V. j OF GRACIOUS AFFHiCTIONS. 1T7 

The Gospel of the blessed God has its strongest 
and most appropriate evidence in itself. Great use, 
however, may be made of arguments deduced from 
history, and certainly they ought not to be neglected, 
but rather highly valued. They may be serviceable 
in confirming the faith of the saints, and in removing 
the unbelief of infidels. It is still true that there is 
no spiritual and gracious conviction of the judgment 
but what arises from a view of the beauty and glory 
of divine things ; and that this view has a tendency 
to convince the mind of the truth of the Gospel both 
directly and indirectly. Having already shown how it 
does this directly^ I proceed now, 

(2.) To observe, how a view of this divine glory 
convinces the human mind of the truth of Christianity 
indirectly. 

The prejudices of the human heart against divine 
things are thereby removed. The mind of man is 
naturally full of enmity against the doctrines of the 
Gospel, and this produces a powerful disadvantage as 
to those arguments which prove their truth. But when 
a person has the transcendent excellency of divine 
things manifested to him, his enmity is destroyed, his 
prejudices removed, and his reason sanctified. Hence 
arises a vast difference as to the force of arguments in 
convincing the mind. Hence arose the very different 
success which attended the miracles of Christ in con- 
vincing his disciples, from what they had in convincing 
the Scribes and Pharisees. The minds of his disciples 
were not more cultivated, but they were sanctified j 
and tliose blinding prejudices by which the Scribes and 
Pharisees were influenced, were removed by the view 
they had of the excellency of Christ and of his doc- 
trines. 



178 THE SIXTH SIGN [Part HI 

This view of the divine glory not only removes ob- 
structions from our minds, but positively assists them. 
It engages our serious attention to divine things, 
whereby we obtain a clearer view of them, and are 
enabled more distinctly to perceive their mutual rela- 
tions. Our ideas of religious objects, which otherwise 
are faint and obscure, by this means have a light cast 
upon them, so that the mind can form a more accurate 
judgment respecting them; as he whobeholds objects 
when the light of the sun shines upon them, is under 
greater advantage in discerning their true forms and 
mutual relations, than he who only sees them by 
star-light. 

What has been said will serve, in some measure, to 
show the nature of spiritual convictions as they relate 
to the truth and importance of divine things; and so 
will enable us to distinguish truly gracious affections 
from others ; for gracious affections are invariably 
attended by such a conviction of the judgment. 

VI. Gracious affections are attended 
by evangelical humiliation. 

Humiliation is of two kinds, legal and evangelical. 
The former may be exercised while we are in a state ol 
nature; the latter is peculiar to the saints, and consists 
in the sense they have of their own utter insufficiency, 
despicableness and odionsness, with an answerable 
frame of heart. In legal humiliation men may be made 
sensible of their worthlessness and guilt in the sight oi 
God ; but they have not a correspondent frame of heart, 
which leads them to see their own odiousness on ac- 
count of sin, to abase themselves before God, and to exalt 
hira alone. This frame of mind is given in evangelical 



Sign VI,] OF GRACIOUS AFFECTIONS. 179 

humiliation only, in which the inclination is changed 
by a discovery of the holy beauty of God. In legal 
humiliation the conscience is convinced; but the will 
is not bowed, nor is the inclination altered. In le- 
gal humiliation men are brought to despair of help- 
ing themselves; in evangelical they are brought vo- 
luntarily to deny and renounce themselves: in the 
former they are subdued and forced to the ground; 
in the latter they are brought sweetly to yield, and 
with delight to prostrate themselves at the feet ot 
God. 

Legal humiliation has nothing in it spiritually 
good; whereas evangelical humiliation is that where- 
in the excellency of Christian grace very much con- 
sists. Legal humiliation is useful as a means in order 
to evangelical ; as a common knowledge of religion 
is a means requisite in order to spiritual knowledge. 
We may be legally humbled while we have no humi- 
lity; as the wicked, at the day of judgment, will be 
fully convinced that they have no righteousness, but 
are exceedingly guilty, and justly exposed to eternal 
damnation, without the least mortification of their 
pride. The essence of evangelical humility consists 
in such a self-renunciation, or abasement, as becomes 
a creature, in himself exceedingly sinful, under a dis- 
pensation of grace. 

This frame of mind is a most essential circumstance 
in true religion. The whole constitution of the Gos- 
pel, every thing belonging to the new covenant, and 
all the dispensations of God toward fallen man, are 
calculated to produce this effect on the human heart. 
Those who are destitute of this have no true religion, 
whatever professions they make, or whatever their re- 
ligious affections are. It is abundantly nianifest in the 



180 THE SIXTH SIGN [Part III. 

word of God, that humility is that state of mind in his 
people to which he has a particular respect, and with- 
out which nothing is acceptable to him. " The Lord 
is nigh unto them that are of a broken heart, and 
saveth such as" are " of a contrite spirit." Psalm 
34 : 18. " Though the Lord be high, yet hath he re- 
spect unto the lowly." Psalm 138 : 6. " He giveth 
grace unto the lowly." Prov. 3 : 34. '• Blessed are the 
poor in spirit, for theirs is the kingdom of God." 
Matt. 5 : 3. " Verily I say unto you. Whosoever shall 
not receive the kingdom of God as a little child, shall 
not enter therein." Mark, 10 : 15. See also Psalm 
51:17; Isaiah, 57 : 15; 66: 1,2; Micah,6:8; Matt, 
18 : 31. The centurion of whom we have an account 
in Luke, 7, acknowledged that he was not worthy that 
Christ should enter under his roof, or that he himself 
should come to him. Observe the inanner in which 
the woman who was a notorious sinner came to Christ. 
She did not think the hair of her head, which is the 
natural crowni and glory of a woman, too good to wipe 
the feet of her Redeemer. Jesus most graciously re- 
ceived her, and said to her, " Thy faith hath saved 
thee, go in peace." The woman of Canaan, when 
Christ said to her, " It is not meet to take the chil- 
dren's bread, and cast it to dogs," admitted that she 
deserved to be so denominated; upon which Christ 
said to her, " O woman, great is thy faith, be it unto 
thee even as thou wilt." Matt. W : 26-28. " And he 
spake this parable unto certain" persons who '• trusted 
in themselves that they were righteous, and despised 
others," &c. " The publican standing afar oif, would 
not so much as lift up his eyes unto heaven, but smote 
upon his breast, saying, God be merciful unto me a 
sinner." Luke, 7 : 37, &c. ; I Cor. 11 : 15. "I tell you. 



Sign VI. J OF GRACIOUS AFFECTIONS. 181 

this man went down to his house justified rather than 
the other," that is, the Pharisee ; " for every one that 
exalteth himself shall be abased, and he that humbleth 
himself shall be exalted." Luke, 18 : 9, &c. " A new 
heart also will I give you; and I will put my Spirit 
within you, and cause you to walk in my statutes, &c. 
Then shall ye remember your own evil ways ; and 
your doings that were not good, and shall loathe your- 
selves in your own sight, for your iniquities, and for 
your abominations." Ezek. 36 : 26, 27, 31. " That thou 
mayest remember, and be confounded, and never open 
thy mouth any more, because of thy shame, when I 
am pacified toward thee for all that thou hast done, 
riaith the Lord ;" 16 : 63. 

As we would therefore make the Holy Scriptures 
our rule in judging of the nature of true religion, and 
particularly of our own state, we should regard this 
humility as one of the most essential things pertaining 
to the character of a true Christian. This is the prm- 
cipal part of the great duty of self-denial — a duty con- 
sisting y?Vs^ in denying our worldly interests and gra- 
tifications; and secondlijiw renouncing all dependence 
on our own righteousness. The latter is the more dif- 
ficult part of self-denial, for though they always go 
together, yet natural men approach much nearer to 
the former than the latter. Many anchorites and re- 
cluses have relinquished the wealth, and pleasures, 
and common enjoyments of the world, who M^ere very 
far from renouncing their own righteousness. They 
never denied themselves for Christ, but only discarded 
one lust, that another might be more fully cherished 
and gratified. Tlie strength of that self-righteous, 
self-exalting spirit, which is natural to man, is almost 
inconceivable. What will he not do in order to feed 
fi 16 



182 THE SIXTH SIGN [Part III. 

and gratify this principle ! What self-denial, in re- 
ference to some things, has been exercised by Essenes 
and Pharisees among the Jews ; by Papists ; by many 
sects of heretics and enthusiasts among professing 
Christians ; by Mahomedans ; and by Pythagorean phi- 
losophers, and others among the heathen ; solely for 
the purpose of sacrificing to this Moloch of spiritual 
pride ; and in order that they might have something 
in which to exalt themselves before God, above their 
fellow-men ! 

There is nothing in which those hypocrites, who 
make the most splendid show of mortification to the 
world and high religious affections, so much fail, as 
the humility spoken of above. They make great pre- 
tensions to humility, as well as to other graces; and 
very often there is nothing of which they make a 
greater profession. They seldom however so speak 
and act as to produce a savor of Christian humility 
in what they say and do. They can only declare how 
much they were humbled at some particular times, 
abounding very much in debasing expressions about 
themselves ; such as, " I am the least of all the saints — 
I am not worthy of the least mercy, or that God should 
look upon me," &c. Such expressions are very often 
used by them, not with a humble spirit, but with Phari- 
saical affectation. We must believe that they are thus 
humbled, and feel themselves so vile, upon the credit 
of their saying so ; for there appears nothing in their 
deportment savoring of humility. There are many 
professors who are full of expressions of their own 
vileness, who, notwithstanding this, expect to be re- 
garded by others as eminent saints. They exclaim 
against their wicked hearts, and unprofitable lives, and 
speak as though they regarded themselves as the mear^- 



Sign VI.] OF GRACIOUS AFFECTIONS. 183 

est of the people of God; but should a minister seri- 
ously tell them the same things in private — that he 
feared they were very low and weak Christians, and 
had reason solemnly to consider their unprofitable- 
ness, and how far they fell short of some of their bre- 
thren in spiritual attainments; they would think them- 
selves highly injured, and would probably conceive a 
rooted prejudice against so faithful a friend. 

There are some professors who are fluent in talking 
against legal doctrines, legal preaching, and a legal 
spirit, who little understand what they exclaim against. 
A legal spirit is a more subtle thing than we imagine: 
it is too subtle for them. It lurks, and operates, and. 
prevails in their hearts, and they are most deeply pos- 
sessed with it at the time that they are inveighing 
against it. So far as a man is not emptied of himself 
and of his ov.'ii righteousness, in every form and shape, 
so far he is of a legal spirit. A spirit of pride as to our 
faith, humility, affections, experience, righteousness, or 
lioliness, is a legal spirit. It was not pride in Adam 
before his fall, to be of a legal spirit ; because in the 
circumstances in v/hich he was placed, he might seek 
acceptance with God by his own righteousness. Buta 
legal spirit, in a fallen creature, can be nothing but 
spiritual pride ; and on the contrary, a proud spirit, 
however modified, is a legal spirit. Every man who is 
lifted up by an elevated opinion of his experience, 
trusts in that experience, and makes a righteousness 
of it ; whatever humble language he may use with re- 
spect to himself, and though he attributes his disco- 
veries to the operations of divine grace, and even calls 
upon others to glorify God for them. He who is proud 
of his experience arrogates something to himself, as 
though his experience were a kind of dignity of his 



184 THE SIXTH SIGN [Part III. 

own. And if he regards it as conferring upon him a 
sort of importance, he believes that God views it in the 
same hght : for he, of course, thinks his own judgment 
of it correct, and consequently supposes that God re- 
gards it as he does. And thus he trusts to what he 
himself possesses, to recommend him to God ; and with 
this encouragement he goes before God in prayer, ex- 
pecting much from him. This makes him think that 
Christ loves him, and that he has clothed him with the 
garment of salvation. This, in an eminent degree, is 
living on his own righteousness ; and persons who thus 
live are in the high road to everlasting perdition. De- 
luded creatures ! they think that they appear amiable 
in the eyes of God, when they are a smoke in his nose ; 
and, many of them, more odious than the most pra- 
liigate persons who make no pretensions to religion I 

There are professors who exclaim against legality, 
and talk much abont faith as opposed to works; who 
exalt themselves as more evangelical in their senti- 
ments than their brethren ; but who are indeed among 
the greatest enemies of the doctrines of free grace, and 
the most. dangerous opposers of pure Christianity. ' 

There is a pretended humility — a professed deadness 
to the law, which is one of the proudest things in the 
world. There are some persons who make great pro- 
fessions of having experienced a thorough work of the 
law on their hearts, and of being brought fully from 
dependence on their own works ; whose conversation 
savours more of a self-righteous spirit, than that ot 
any other description of persons with whom I have had 
an opportunity of being acquainted. And some who 
think themselves quite emptied of self, and abased in 
the dust, are as full as possible of pride : they are lifted 
up with a high opinion of their humility and self-abase- 



Sign VI.] OF GRACIOUS AFFECTIONS. 185 

ment. Their humility, to use very improper terms, is 
a confident, showy, assuming humility. It appears to 
be the nature of spiritual pride, to make professors 
ostentatious with respect to this grace. 

To be truly emptied of self— to be poor in spirit — 
to be broken in heart, is quite another tiling, and has 
quite other effects from what many persons imagine. 
It is astonishing to observe how many are deceived 
about themselves as to this matter, imagining that they 
are very humble, when tliey are very proud, and their 
behavior very haughty. The deceitfulness of the hu- 
man heart appears in nothing so much as in spiritual 
pride and self-righteousness. The subtlety of Satan It 
most eminent in his management of persons as to these 
sins. Here perhaps he has most experience : he is ac- 
quainted with the secret springs of pride : it was his 
own prevailing sin. 

*But though spiritual pride is so subtle, and in gene- 
ral appears under a pretext of great humility ; yet there 
are two things by which it may be discovered, perhaps 
with certainty. 

1. He who is under the prevalence of this spirit, in 
comparing himself idtli others^ is apt to think higldij 
of his own attainments in religion. It is natural for 
him to conceive of himself as an eminent saint, distin- 
guished by great experience. " God, I thank thee," says 
he, "that I am not as other men." Luke, 18 : 2. And, 
" I am holier than thou." Isaiah, 65 : 5. Hence such 
persons are apt to put tliemsclves forward among tlie 
people of God, to take a high seat among them, Luke, 
14 : 7, &c. as if there was no doubt of its belonging to 
them. They are forward to take upon tliemselves the 
place and business of the chief: to teach, to direct, and 
to manage. They take it for granted that it belongs to 
K 16* 



186 THE SIXTH SIGN [Part III. 

them, to act the part of dictators; and they expect that 
others should look up to them, and yield to them, as 
masters in matters of religion. 

But he whose heart is under the influence of humi- 
lity, is of a contrary disposition. He is inclined to re- 
gard his attainments in religion as comparatively small, 
and to esteem himself as one of the least of the saints. 
True lowliness of mind disposes persons to think 
others better than themselves. Phil. 2 : 3. Hence it is 
that real Christians are apt to think that the lowest place 
belongs to them. Luke, 14 : 10. They are not inclined 
to lake upon themselves the office of teachers ; but, on 
the contrary, are disposed to think that others are fitter 
for it than they are. This was the case with Moses 
and Jeremiah, though they were eminent saints. Exo- 
dus, 3:11; Jer. 1 : 6. Persons M'ho are really hum- 
ble, are more eager to hear, and to receive instruction, 
than to dictate to others. James, 1 : 19. And when 
they do speak, it is not with an arrogant, domineering 
air, but with humility and diffidence. Hos. 13 : 1. 
They do not assume authority, but are rather subject 
to others : " All of you be subject one to another, and 
be clothed with humility." 1 Pet. 5 : 5. See also James 
3:1; Eph. 5 • 21. 

We may, hov/ever, speak of our experience as great 
and extraordinary in a proper spirit. Every degree of 
saving grace is a great blessing, yea, infinitely great ; 
and the more humble we are, trusting -that God has 
bestov/ed such mercy upon us, the more shall we be 
disposed to entertain exalted ideas of the favor we have 
received. But if, by great experience, we mean that 
our experience is comparitively great cr excelent in 
contrast with that of other christians, it is the same 
thing as saying, Me are eminent saints ; we have more 



Sign VI.] OF GRACIOUS AFFECTIONS. 187 

grace than other persons. To have great experience 
in reality is to have much grace, as there is no expe- 
rience but the exercise of grace ; and exactly accord- 
ing to the degree of real experience, is the degree of 
grace and holiness. Those who are inclined to boast 
of their experience, expect that they should be ad- 
mired. They do not regard this as a sign of spiritual 
pride, because their discoveries, they tell us, were not 
of themselves — they were the effects of free grace — 
and they only wish to acknowledge the great mercy 
of God toward them. In words, the Pharisee gave 
God the glory of making him to differ from other men : 
" God, I thank thee that I am not as other men :" 
Their ascribing it to the grace of God that they are 
holier than others, is no proof that the disposition of 
some professors to think highly of their holiness, does 
not arise from the pride and vanity of their minds. 
If they were, under the influence of a Ir.imble spirit, 
their attainments in religion would not appear so bril- 
liant in their own eyes. Those who are really the 
most eminent saints, and therefore have the most satis- 
factory experience, and are greatest in the kingdom of 
heaven, humble themselves as little cliildren. Matt. 
18 : 4. They regard themselves as little children in 
grace, and their attainments as those of babes in Christ. 
They are ashamed that they feel so little love and gra- 
titude toward God, and have so little knowledge of 
him. Moses, when he had been conversing with God 
on the mount, and his face shone so bright as to dazzle 
the eyes of others, " wist not that his face shone." 

Such is the nature of grace, that it disposes the saints 
to regard their goodness as little, and their imperfec- 
tions as great. Those who possess the most grace, 
Dossess likewise the most of this disposition. To a 



188 THE SIXTH SIGN [Parl III. 

truly gracious person, his spiritual attainments will 
appear small in comparison with what they ought to be. 
Such a one looks to the rule of his duty ; conformity 
to this rs what his soul reaches after; and it is by 
this that he estimates what he does, and what he pos- 
sesses. To a gracious soul, and especially to one em- 
inently gracious, his holiness appears little in compari- 
son with the obligations under which he is laid. True 
spiritual light presents to a person's view his obliga- 
tion to be holy in the highest degree; and the more 
grace he possesses, the more clearly is this obligation 
presented to his view. As grace increases, this view 
extends itself, until the soul is swallowed up by tho 
vastness of the obligation, and astonished at the small 
degree in which this obligation is discharged. Deeply 
aifected by the smallness of his attainments, he can 
scarcely conceive that any thing similar has occurred 
in the experience of other saints. It is amazing to him 
that a child of God — one who has actually received the 
saving benefits of the unspeakableloveof Christ, should 
love no more ; and he is disposed to regard this cir- 
cumstance as peculiar to himself, a strange and solitary 
instance of insensibility and ingratitude. 

Here the reader may perhaps object, that love to 
God is really increased, in proportion as the knowledge 
of God is increased ; and, therefore, he may ask, how 
should an increase of knowledge make the love of a 
saint appear less to himself in comparison with what 
is known ? To this I answer, that although grace, or 
the love of God in the saints, is in proportion to their 
knowledge of God ; yet it bears no proportion to the 
majesty and glory of the object seen and known. A 
saint, by having something of God presented to his 
view, is convinced of much more than he sees. What 



Sign VI.] OF GRACIOUS AFFECTIONS. 189 

is perceived is wonderful, but this view brings with it 
a strong conviction of something vastly superior to 
what is seen ; so that the soul, at the same lime, is as- 
tonished that it knows so little, as well as that it loves 
so little. And as the soul is convinced of the existence 
of infinitely more than it yet perceives, so it is con- 
vinced that it possesses a capacity of knowing vastly 
more than it yet knows. In consequence of this, it 
complains greatly of spiritual ignorance, and want of 
love ; and longs and strives for more knowledge and 
more love. 

Grace, or the love of God, in the most eminent saints 
in this world, is indeed small in comparison v/ith what 
it ought to be. The most ardent love that is ever pos- 
sessed in this life, is exceedingly cold in comparison 
with our obligations. This appears from the conside- 
ration of two things : 

(1.) The manifestations which God has made of his 
infinite love toward mankind ; and, 

(2.) The capacity which he has given us of under- 
standing our obligations to love him. From these 
considerations, the love of the most eminent saint on 
earth appears indeed cold in comparison with his obli- 
gations ; and of this, grace, in proportion as it prevails, 
tends to convince him ; for grace is of the nature of 
light, and presents truth to our view. He who is pos- 
sessed of the greatest portion of grace, is the most 
clearly convinced of the height to which his affections 
should ascend, and is the most deeply affected with 
the low degree in which they are exercised. And 
therefore, estimating his love by the extent of his obli- 
gation, he is astonished at its smallness. 

The eminent saint, having such a view of the high 
degree in which he ought to love God, perceives more 



190 THE SIXTH SIGN [Part III. 

clearly, not only the smallness of his grace, lut the 
greatness of his remaining corruption. In order to 
ascertain how much depravity or sin remains within 
us, we must regard that height to which the rule of 
our duty extends : the whole of the distance between 
^That elevation and our affections is sin ; for in exact 
proportion as we fall short of our duty, we sin, and 
evidence the depravity of our hearts. Sin is an abomi- 
nable defect, and appears so to the saints, especiany to 
those who are eminent saints. 

An increase of grace leads us to view our moral de- 
pravity to be far greater than bur holiness, as it ex- 
hibits the deformity existing in the least sin, or in the 
least degree of depravity. The most inconsiderable 
sin against an infinite God, is infinitely hateful, and 
possesses infinite deformity ; but the highest degree of 
holiness in a creature is not infinitely lovely ; and there- 
fore that loveliness is as nothing in comparison- with 
the deformity of the least sin. That every sin pos- 
sesses infinite deformity, and is infinitely hateful, may 
be easily demonstrated. The evil or malignity of bhi 
consists in its violating an obligation; in our bemg 
what we ought not to be, or in our doing what we 
ought not to do ; and therefore, in proportion to the 
greatness of the obligation which is violated, is the 
magnitude of the guilt contracted. Again ; our obli- 
gation to love and honor any being is in proportion to 
his loveliness and worthiness to be honored by us. If 
therefore a being is infinitely lovely, then our obliga- 
tions to love him are infinitely great ; and consequently 
whatever is contrary to this love possesses infinite de- 
formity and iniquity. But, on the other hand, there is 
not an infinite worthiness in our holiness, or love to 
God. The demerit and hatefulness of our sins are 



Sign Vi.] OF GRACIOUS AFFECTIONS. 191 

great in proportion to the distance subsisting between 
us and God ; but our worthiness in his sight is small 
in proportion to our meanness. As far as we are from 
God, morally considered, so far is our goodness un- 
worthy of his notice. A great degree of superiority 
increases the obligation on the part of the inferior, and 
renders the violation of that obligation more hateful; 
but a great degree of inferiority diminishes the worth 
of the services rendered by an inferior, for a person 
can jffer no more than himself, and therefore, if he is 
worthless, his services must also be worthless. And the 
more a person possesses of true grace and spiritual light, 
the more will he feel his infinite deformity as a sinner^ 
and tbc want of moral beauty in his graces and expe- 
rience. Indeed, our goodness, comparatively, is less 
than a drop in the ocean, for finite bears no proportion 
to infinite; and the more spiritual light we possess, 
the more do things appear, in this respect, as they 
really are. Hence it is evident that true grace is of 
such a nature, that the more a person possesses of it, 
the less does his moral beauty appear in comparison 
with his deformity. 

The tendency of high religious affections, in some 
persons with whom I have been acquainted, is to hide 
the depravity of their hearts, and to leave them with- 
out complaint as to the remains of moral depravity. 
This is a certain proof that their discoveries, as they 
call them, proceed from darkness and not from light. 
It is true that saving discoveries may, for the present, 
hide depravity, as they restrain its positive exercises. 
They do, however, bring it to light as to what is defi- 
cient — our want of love, of humility, of gratitude, &c. 
These defects appear most hateful in the view of those 
who are most eminently gracious; and whatever posi- 



192 THE SIXTH SIGN iP&rt III. 

tive effects of depravity at any time appear, and mingle 
themselves with the actings of grace, they will, from 
these circumstances, be exceedingly magnified, and 
rendered far more detestable. 

I would not, however, be understood to mean, that 
the saints on earth have, in all respects, the Avorst 
opinion of themselves when they possess most of the 
exercise of grace. In many respects the case is other- 
wise. As to the positive effects of depravity, it will 
be evident to the real Christian that he is freest from 
them when grace is most in exercise, and least so when 
the actings of grpne are most feeble. And v^^hen he 
compares his experience at one time with his expe- 
rience at another, he will be convinced, that when 
grace is in lively exercise, \i is better with him than 
when he is in a dull and languid frame. When he 
sinks in the frame of his mind he will be sensible of 
the declension, and thus have a strilving proof of his 
remaining depravity. But still it is evident, from the 
considerations already mentioned, that the children of 
God never have such spiritual views of their deformity 
and vileness, as when they possess most of the exer- 
cise of true grace; and are never so much disposed to 
place themselves low amongst Christians, as when they 
are living near to God. Thus, he who is greatest in 
the kingdom of Christ, is the least in his own estima- 
tion. Matt. 18 : 4. 

A real saint, agreeable to what has already been ob- 
served, may know that he possesses true grace ; and 
the more grace he possesses, the more easily may he 
arrive at this important knowledge. But still it does 
not follow tliat an eminent saint is particularly sensi- 
ble that he is an eminent saint compared with others. 
I will not deny that he who possesses much grace, and 
is eminently holy, may know that he is thus distin- 



Sign VI. I OF GRACIOUS AFFECTIONS. 193 

guished;but it will not be obvious to him that he is 
better than others, so that this supposition sliould be- 
come a foremost thought — a something which, from 
time to time, readily occurs to his mind. It may be 
remarked as infallibly true, that the person who, upon 
comparing himself with others, is apt to think himself 
a very eminent saint, much distinguished in Christian 
experience — in whom this is a leading thought, often 
Tecurring — is certainly m. islaken : he is no em inent saint, 
but zander the prevalence of a proud, self-righteous spi- 
rit. And if this is habitually the prevailing temper 
of his mind, he is no saint at all • \nd as certain as the 
word of God is true, he has not the least degree of 
true Christian experience. 

That experience which puffs up with pride, is cer- 
tainly false and delusive. Those discoveries M'hich 
fill us with admiration of our supposed eminence and 
superiority, possess nothing of true spiritual light. 
The more a person has of real spiritual knowledge, 
the more is he sensible of his own ignorance. 1 Cor. 
8 : 2. Agur, when favored with a clear discovery of 
the glory of God, had at the same time a deep sense 
of his own ignorance. Prov. 30 : 2-4. 

For a man to be proud of his spiritual knowledge, 
is the same as being wise in his own eyes, a state of 
mind forbidden in Scripture. Prov. 3 : 7, anH Rom. 
12 : 16, and against which the following wo is pro- 
nounced : " Wo unto them that are wise in their own 
eyes, and prudent in their own sight." Isaiah, 5 : 21. 
Those who are thus proud of their supposed know- 
ledge, are the least likely to receive spiritual benefit 
from the means of grace. " Seest thou a man wise in 
his own conceit? there is more hope of a fool than 
of him." Prov. 26 : 12. 

E 17 



194 THE SIXTH SIGN [Part III. 

2. Another infallible sign of spiritual pride, is a dis- 
position to tkink highly of our humility. False expe- 
rience is in general attended by counterfeit humility; 
and it is the very nature of this kind of humility to 
be exceedingly proud of itself. But eminently gracious 
affections always possess a contrary tendency, and 
universally produce contrary effects. They make us 
very sensible what reason we have to be deeply hum- 
bled, and cause us earnestly to long for greater degrees 
of humility; they make our present attainments in 
this grace appear very small, and our remaining pride 
exceedingly great, and in the highest degree abomi- 
nable. 

Every one who has been much conversant with per- 
sons under convictions of sin, well knows that those 
who are deeply convinced of sin, are not apt to think 
that they are so. And the reason is this: they judge 
of the degree of their convictions by their sense of 
guilt and pollution, 'compared with what they conceive 
to be the degree of their real sinfulness. It is no proof 
of deep convictions of guilt in some men to think them- 
selves sinful beyond most others, because they are 
really so ; and therefore a far slighter conviction may 
mduce such individuals to form this conclusion, than 
would be required to produce a similar conviction in 
the minds of others. But he who is truly under deep 
convictions of sin, naturally thinks himself the chiet 
of sinners. It appears to him that he has greater 
cause to be sensible of guilt and pollution than others 
have ; and therefore he ascribes his convictions, not to 
the greatness of his spiritual sensibility, but to the 
number and magnitude of his transgressions. It is 
natural for one who is under convictions of sin, to 
think himself one of the greatest of sinners in reality, 



Sign VI.] OF GRACIOUS AFFECTIONS. 195 

and that he is such very evidently ; and the deeper his 
convictions are, the more will he feel of this persuasion. 
That he is the chief of sih'ners appears to himself so 
obvious, that he believes very slight convictions only 
are requisite in order to perceive it. That man is under 
deep convictions whose convictions are deep in com- 
parison with his sins ; but no man who is truly under 
deep convictions, thinks his convictions deep in com- 
parison with his sins. For if he does, of course he 
thinks his liins small ; and wherever this is the case, 
it is certain that convictions of sin are slight. And 
this in reality is the principal reason why persons, 
when under a work of spiritual humiliation, are not 
sensible of it at the time. 

As it is with convictions of guilt, so it is with con- 
victions of meanness, ignorance, inability, &c. In the 
exercise of evangelical humiliation the believer is 
never disposed to regard his sense of his o\^ti mean- 
ness as great, because it never appears so to him, con- 
sidering his obligation to abasement. 

An eminent saint is not disposed to think himself 
eminent in any thing: all his experience and graces 
appear to him comparatively small, especially his hu- 
mility. There is nothing belonging to his experience 
so much out of his sight as this grace. He is far more 
ready in discerning his pride than his humility : he 
easily discovers the former, but scarcely perceives the 
latter. On the contrary, the deluded hypocrite, under 
the influence of spiritual pride, is not so blind to any 
thing as to his pride ; nor so quick-sighted to any thing 
as to his apparent humility. 

The humble Christian is more disposed to find fault 
with his own pride, than with that of others. He is 
disposed to put the best construction on the words and 



196 THE SIXTH SIGN [Part 111 

behavior of others, as they regard this spirit, and to 
think none so proud as himself. But the proud hypo- 
crite is quick at discerning the mote in his brother's 
eye, while he perceives nothing of the beam that is in 
his own eye. He is very often exclaiming against the 
pride of others ; finding fault with their apparel and 
way of living ; and is much more affected with his 
neighbor's ring or ribband, than with all the filthiness 
of his own heart. 

In consequence of the disposition of hypocrites to 
think highly of their abasement, counterfeit humility 
is always forward to present itself to view. Those 
who possess apparent humility are inclined to boast of 
it, and to make an exhibition of it in some affected sin- 
gularity. So it was with the false prophets of old, 
(Zech. 13 : 4,) with the hypocritical Jews, (Isaiah, 57 : 
9,) and with the Pharisees in particular. Matt. G : 16. 
But it is quite otherwise with real humility: those who 
are truly self-abased make no display of their humili- 
ty ; nor do they at all affect singularity in dress or man- 
ner: " But thou, when thou fastest, anoint thine head, 
and wash thy face." Matt. 6 : 17. " Which things 
have indeed a show of wisdom in will-worship and 
humility." Col. 2 : 23. Real humility is not noisy. A 
penitent, in the exercise of self-abasement, is represent- 
ed as still and silent : " He sitteth alone, and keepeth 
silence." Lam. 3 : 28. " If thou hast done foolishly in 
lifting up thyself, or if thou hast thought evil, lay thine 
hand upon thy mouth." Prov. 30 : 32. 

Reader, let these observations be applied to yourself. 
Though you admit it as a bad sign for a person to bs 
apt to think himself better than others, there may still 
exist a strong prejudice in your own favor; and there 
may perhaps be need of great strictness of self-exami- 



Sign VI.] OF GRACIOUS AFFECTIONS. 197 

nation, in reference to your own state. If, on reading 
these observations, you are disposed to say, " It ap- 
pears to me that none are so bad as I am," do not let 
the matter rest here, but examine again. Perhaps you 
think yourself better than others on this very account. 
Have you not a high opinion of your humility ? Per- 
haps you will reply to this, " No, I have not a high 
opinion of my humility ; it seems to me that I am as 
proud as Lucifer." Still, I say, examine again ; self- 
exaltation may rest under this covering, and you may 
think yourself very humble, because, as you imagine, 
you think yourself very proud. 

A truly humble person, having such a mean opinion 
of himself, is poor in spirit. He naturally behaves 
himself in many respects as a poor man : " The poor 
useth entreaties, but the rich answereth roughly." A 
poor man, in the company of the rich, is not resentful, 
not obstinate and self-willed ; he is content with mean 
fare; and as he expects to be despised, he endures such 
treatment patiently; he is not offended that he is over- 
looked, or but little regarded, and is always prepared 
to take the lowest place ; he receives reproof with 
meekness, and readily honors others as better than 
himself; he is willing to be taught, and claims no de- 
ference for his own understanding and judgment; he 
is not fastidious, assuming, or disposed to take much 
upon himself. 

A man who is very poor, is usually a mendicant; so 
is he who is poor in spirit, exceedingly needy, and a 
beggar continually at the gates of divine mercy. False 
affections lead persons to esteem themselves rich, in- 
creased in goods, and having need of nothing. 

A poor man is modest in his language and his be- 
havior ; a man, poor in spirit, is much more so. It is 
E 17* 



198 THE SIXTH SIGIt [Part III. 

in vain for any person to pretend that he is humble, 
and as a htlle child before God, when in his genera, 
behavior he is haughty, assuming, and imperious. 

The apostle informs us that the design of the Gospel 
is to exclude all glorying, not only before God, but 
also before men. Rom. 4 : 1, 2. Some persons make 
great pretentions to humility, who are ver> haughty 
and assuming in their behavior : they ought con- 
sider the following passages of Scripture : " These six 
things doth the Lord hate ; yea, seven are an abomina- 
tion to hin ; a proud look," &c. Prov. 6 : 16, 17. " Him 
that hath a high look, and a proud heart, will not i 
suffer." Psalm 101 : 5. The Scriptures speak of a 
kind of amiable modesty, arising f/om humility, which 
adorns the Christian character : " Be ready to give an 
answer to every man that asketh you a reason of the 
hope that is in you, with meekness and fear." 1 Pet. 
3 : 15. " With fear and trembling you received him." 
2 Cor. 7 : 15. In this respect a Christian is hke a little 
child, diffident and modest. 

The same spirit will dispose a Christian to honor all 
men. A humble believer is not only disposed to show 
respect to the saints, but to others also, as far as he 
can without giving countenance to their sins. Thus 
Abraham, the great pattern of believers, honored the 
children of Heth : " And Abraham bowed himself 
down before the people of the land." Gen. 23 : 12. 
This was a remarkable instance of humble behavior 
toward those whom Abraham knew to be accursed, 
and from among whom, therefore, he would by no 
means suffer his servant to take a wife for his son. So 
Paul honored Festus : " I am not mad, most noble Fes- 
tus." Acts, 26 : 25. Christian humihty will not only 
dispose us to honor tho'se v. icked men who are out of 



SignMI.] OF GRACIODS AFFECTIONS. 199 

the visible church, but also false brethren and persecu- 
tors. Jacob, having been wrestling all night with God, 
and having received the blessing of Jehovah, honored 
Esan, his false and persecuting brother: Jacob "bowed 
himself to the ground seven times, until he came near 
to his brother Esau." Gen. 33 : 3. He called him lord, 
and commanded all his family to honor him in the 
same manner. 

Thus have I endeavored to describe, according to 
Scripture, the disposition and behavior of one who is 
governed by a truly gracious humility. Now it is from 
such a disposition as this that all truly holy affections 
flow. True Christian love, both to God and to men, is 
a humble love; the desires of the saints, however ear- 
nest, are humble desires ; their hope is a humble hope; 
and their joy, even when it is unspeakable and full of 
glory, is a humble joy. The real Christian under the 
influence of a spirit of humility, becomes more and 
more like a little child, and more and more disposed 
to universal lowliness of behavior. 

VII. Gracious affections are attended 
by a change of nature or disposition. 

According to what has been already shown, all gra 
cu)us affections arise from the understanding being spi- 
ritually enlightened as to the excellency and glory of 
divine things. But all spiritual discoveries are trans- 
forming, and not only produce a change in the present 
sensations and exercises of the soul, but in its moral 
state: ''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." 2 Cor. 3 18. This power is peculiar to " the 



200 THE SEVENTH SIGN [Part III. 

Spirit of the Lord." Through the influence of other 
agents, our present feelings may be altered, but it is 
only by the gracious operations of the Creator that 
our nature can be changed. No discoveries or illumi- 
nations, but those which are supernatural and divine, 
will produce this effect. 

The scriptures, speaking of conversion, use terms 
which strongly imply, or very clearly express a change 
of nature or disposition : they speak of our being born 
again ; becoming new creatures; being renewed in the 
spirit of the mind; dying to sin, and living to right- 
eousness ; putting off the old man, and putting on the 
new man ; of being grafted into a new stock ; of being 
made partakers of the divine nature, &c. 

If, therefore, there is no great and abiding change in 
persons who profess to have experienced the work of 
conversion, they are certainly deceived. Conversion, 
if we ought to give any credit to Scripture, is a univer- 
sal change of disposition, a real turning of the soul 
from sin unto God. A man may be restrained from 
sin, before he is converted ; but, having experienced 
that gracious change, he is not only restrained from 
sin, but made to hate it. If, therefore, the high affec- 
tions of the supposed convert have so declined, that 
.ere is now no remarkable alteration in him, and he 
is in general under the prevailing influence of the same 
dispositions as before ; if he appears as selfish and car- 
nal, as lukewarm and anti-christian as ever; these cir- 
cumstances afford such powerful evidence against him, 
that the finest story about experience that could pos- 
sibly be told, would be regarded by the judicious Chris- 
tian as possessing no value. For in Christ Jesus, nei- 
ther circumcision, nor uncircumcision ; neither a for- 
ward profession, nor a diflldent one; neither a fine 



Sign VII.] OF GRACIOUS AFFECTIONS. 201 

Story about experience, nor a poor one, avails any 
thing ; but only a new creature. 

If, for a time, there seems to be a great change in 
any particular person, but that change afterward dis- 
appears, it is evident that there has been no change of 
nature or disposition. A swine may be washed, but 
its swinish nature will still remain. 

Allowance must be made for natural temper : con- 
version does not completely eradicate constitutional 
peculiarities ; those sins to which a man was naturally 
most inclined befoie his conversion, will be most likely 
to ensnare him afterward. Yet conversion effects a 
great change, even with respect to constitutional pro- 
pensities; and though grace, whilst we are in this 
world, does not entirely destroy, yet, in a great mea- 
sure, it corrects or subdues bad natural temper. The 
change wrought in conversion is universal, with re- 
spect to whatever is sinful: the old man is put off, the 
new man is put on. The subject of this change is 
sanctified throughout; he is made a new creature ; old 
things are passed away, and all things are become 
new; all sin is mortified, constitutional sins as well as 
others. If a man, before his conversion, was, by his na- 
tural constitution, strongly inclined to any particular 
sin, converting grace will make a great change in him 
with respect to tiiat propensity; so that, though he may 
be still most in danger from that particular sin, it will 
no longer have dominion over him ; nor will it in fu- 
ture be that from which he properly takes his charac- 
ter. True repentance, in some respects, turns a man 
more particularly against those sins by which he has 
most dishonored God. He M'ho discards other sins, 
but retains that to which he is constitutionally inclined, 
is like Saul when sent against the enemies of God, (the 



202 THE SEVENTH SIGN [Part III. 

Amalekites,) with a strict charge to save none of them 
alive, but utterly to destroy them, small and great. He 
destroyed the people, but saved the king. 

Some persons foolishly argue that their religious 
affections are gracious, because when they subside, no 
spiritual life is experienced. They think it is evident 
that what they experience is wholly of God, " because," 
say they, " when God is departed, we see and feel no- 
thing spiritually, and are no better than w^e used to be." 
It is true that all the grace possessed by the saints is 
derived entirely and immediately from God ; but these 
persons are mistaken, as to the manner in which he 
communicates his Holy Spirit, and imparts saving 
grace to the soul. He gives his Spirit to be united to 
the faculties of the soul, and to dwell there as a prin- 
ciple of spiritual life and activity. He not only actu- 
ates the soul, but he abides in it. The mind, thus en- 
dued with grace, is possessed of a new^ nature. The 
saints do not only drink of the water that flows from 
the fountain of life; but this water becomes in them a 
fountain springing up there, and flowing from thence. 
John, 4 : 14 ; 7 : 38, 39. Grace is compared to a seed 
not only sown in the ground, but as having root and 
growing there. 

As it is wdth spiritual discoveries and affections at 
conversion, so it is with all illuminations and affections 
afterwards: they are all transforming. They con- 
tinue to possess the same energy as at the first; and 
they penetrate, and affect, and alter the very disposition 
of the soul, in proportion to the degree in which they 
are communicated. A transformation of disposition, 
is carried on bj?^ divine grace to the end of life, until it 
is made perfect in everlasting glory. Hence the pro- 
gress of this work is represented in Scripture as a con- 



Sign VII.] OF GHACIOUS AFFECTIONS. 203 

tinned conversion, or renovation of nature. The Apos- 
tle Paul exhorts the saints at Rome to be transformed 
by the renewing of their minds. Rom. 12 : 1, 2. And 
in writing to the faithful in Christ Jesus at Ephesus, 
he tells them, that he ceased not to pray for them, that 
God would give them the Spirit of wisdom and reve- 
lation, in the knowledge of Christ; the eyes of their 
understandings being opened, that they might know, 
nr experience, what was the exceeding greatness of the 
power of God towards them that believe, according to 
the working of his mighty power, which he wrought 
fn Christ, when he raised him from the dead, and set 
him at his own right hand in the heavenly places. Eph. 
1 : 16, &c. In this passage the Apostle has respect to 
the power of God in converting and renewing the soul. 
He also exhorts the same persons to put off the old man, 
which is corrupt according to the deceitful lusts ; and 
lobe renewed, in the spirit of their minds; and to put 
on the new man, who, after God, is created in right- 
eousness and true holiness. Eph. 4 : 22 — 24. 

There is a kind of high affection which some persons 
experience, which afterv/ards leaves them without the 
appearance of any abiding effect. The impression 
passes away, so that a degree of rapture is soon ex- 
changed for spiritual languor and inactivity. It is not 
thus with high gracious affections ; they leave a sweet 
savor and relish of divine things, and a stronger bent 
of soul toward God and holiness. The face of Moses 
not only shone while he was on the Mount, conversing 
with God, but it continued to shine after he had come 
down. When men have been conversing with Christ, 
the evidence of this intercourse remains on them ; there 
is something remarkable in their dispositions and frame 
of mind, which shows that they have been with Jesus. 
4cts 4 : 13. 



204 THE EIGHTH SIGN [Part III. 

VIII. Gracious affections are attended 
by the meek and benevolent spirit, ichich 
was manifested by Jesus Christ, 

If we judge of the nature of Christianity by the 
word of God, this spirit and temper must be regarded 
as forming the true and distinguishing disposition of 
all real Christians; it is the spirit by which they are 
so governed that they take from it their proper charac- 
ter and denomination. This is evident from the de- 
scription which Christ gives of the temper of those 
who are truly blessed : "Blessed are the meek, for they 
shall inherit the earth. Blessed are the merciful, for 
they shall obtain mercy. Blessed are the peace ma- 
kers, for they shall be called the children of God." 
Matt. 5 : 5, 7, 9. This is the spirit by which the elect 
are distinguished: "Put on therefore, as the elect of 
God, holy and beloved, bowels of mercies, kindness, 
humbleness of mind, meekness, long-suffering; for- 
bearing one another, and forgiving one another." Col. 
3 : 12, 13. The apostle, speaking of that temper or dis- 
position, without which none are true Christians, de- 
scribes it thus : " Charity suifereth long, and is kind ; 
charity envieth not; charily vaunteth not itself, is not" 
easily "puffed up, doth not behave itself unseemly, 
seeketh not her own, is not easily provoked, thinketh 
no evil." 1 Cor. 13 : 4, 5. Describing the characteristic 
marks of true Christian grace, the same apostle chiefly 
insists upon what belongs to such a spirit and temper 
as those of which I am speaking: "The fruit of the 
Spirit is love, joy, peace, long-suffering, gentleness, 
goodness, faith, meekness, temperance." Gal. 5 : 22, 
23. The Apostle James, speaking of that wisdom which 



SignVlII.J OF GRACIOUS AFFECTIONS. 205 

is from above, says, "If ye have bitter envying and 
strife in your hearts, glory not, and lie not against the 
truth. This wisdom descendelh not from above, but 
is earthly, sensual, devilish. For where envying and 
strife" are, "there is coni'usion, and every evil work. 
But the wisdom" which "is from above, is first pure, 
then peaceable, gentle, and easy to be entreated, full of 
mercy and good fruits." James, 3 : 14 — 17. 

Every thing that belongs to holiness of heart, be- 
longs also to the nature of true religion ; but the spirit 
of holiness, as appearing in some particular graces, 
may more especially be called the Christian spirit or 
temper. There are some virtues which, in a peculiar 
manner, agree with the nature and design of the Gos- 
pel constitution, and which were more particularly 
exercised by Jesus Christ in the work of redemption. 
These virtues are such as humility, meekness, mercy, 
forgiveness, and love ; they therefore belong, in a very 
special manner, to the Christian character. 

These virtues are represented as forming the cha- 
racter of Christ himself, the great Head of the Chris- 
tian church : " 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." Matt. 21 : 5. " Learn 
of me," said the Redeemer himself, " for I am meek 
and lowly in heart." This temper is also evidently 
implied in the name by which Christ is so often called 
in Scripture — The Lamb. And as these virtues are 
especially characteristic of Christ, so they are also 
characteristic of Christians. Christians are Christ- 
like. None deserve to bear the name who do not ex- 
liibit the likeness of Christ: the new man is renewed 
after the image of him that creates him. Col. 3 : 10. 
The elect were predestinated to be conformed to the 
K 18 



208 THE EIGHTH SIGN [Part III. 

image of the Son of God, that lie might be the first- 
born among many brethren. Rom. 8 : 29. Christ is 
full of grace, and all Christians receive of his fullness 
grace for grace : there is grace in Christians answer- 
ing to grace in Christ, such a correspondence as there 
is between the wax and the seal, the same kind of 
graces, and such a spirit and temper. Christians who 
shine by reflecting the light of the Sun of Righteous- 
ness, shine with the same kind of brightness, the same 
mild, benignant beams. Those lamps of the spiritual 
temple which are kindled by fire from heaven, burn 
with the same kind of flame. It would be strange if 
Christians were not of the same temper and spirit as 
Christ, when they live so that it is not they that live, 
but Christ that liveth in them. A Christian spirit is 
the mark which Christ sets upon the souls of his peo- 
ple : his seal in their foreheads, bearing his image and 
superscription. Christians are followers, or imitators 
of Christ ; and they are so in proportion as they learn 
of him, who is meek and lowly of heart. True Chris- 
tians are distinguished by the meek and loving temper 
of Christ ; for as many as are in Christ, have put on 
Christ. Rom. 13 : 14. The church is not only clothed 
with his righteousness, but also adorned with his graces. 
That the virtue here spoken of, is of the very na- 
ture of the Christian spirit, is evident from this— the 
dove is the symbol chosen of God to represent it. The 
Spirit that descended on Christ when he was anointed 
of the Father, descended on him " like a dove." Now 
the dove is an emblem of meekness, innocence, peace, 
and love. But the same Spirit that descended on 
Christ, the Head of the church, descends also on the 
members: " If any man have not the Spirit of Christ, 
he is none of his.'' Rom. 8 : 9. 



Sign VIII.] OF GRACIOUS AFFECTIONS. 237 

Meekness is so much the character of the saints, 
that the words meek and godly are nsed in Scripture 
as synonymous terms. The wicked and the meek are 
set in opposition to each other. " Yet a httle while 
and the wicked shall not be ; but the meek shall inherit 
the earth." Psalm 37 : 11. " The Lord lifteth up the 
meek ; he casteth the wicked down to the ground." 
Psalm 147 : 6. 

It is, without doubt, principally on this account that 
Christ represents the heirs of heaven as little children : 
" Suffer little children to come unto me, and forbid 
them not, for of such is the kingdom of heaven." Matt. 
19 : 14. Little children are meek, and though irritated, 
their anger is of short continuance. They do not 
cherish resentment, or entertain deep-rooted malice. 
They are ingenuous and sincere; strangers to all dis- 
guise. They are pliant, diffident of their own under- 
standing, relying on the instructions of their parents 
and teachers. They present therefore a fit emblem of 
the followers of the Lamb. 

But here some may be ready to inquire, is there 
no such thing as Christian intrepidity or fortitude ? 
To this I reply, there doubtless is. The whole of a 
Christian's life is very properly compared to a warfare. 
The most eminent Christians are the best soldiers, 
endued with the greatest degree of Christian courage. 
Many persons appear to be mistaken as to the nature 
of Christian courage. It is very different from brutal 
fierceness. It consists in strength of mind exerted 
through grace : first, in ruling and subduing our evil 
passions ; and, secondly, in steadfastly exercising holy- 
dispositions without regarding opposition. But the 
passions which are restrained in the exercise of Chris- 



208 THE EIGHTH SIGN [ Part III. 

tian courage are those very passions which are vigo- 
rously exerted in unsanctified boldness; and those 
affections which are vigorously exerted in holy intre- 
pidity, are in direct opposition to tlie unhallowed pas- 
sions of carnal men. Though Christian courage is 
exerted in opposing the enemies which are without 
us, yet it is chiefly exerted in opposing those which 
are within us. The fortitude of a good soldier of 
Jesus Christ appears in nothing more than in stead- 
fastly maintaining a holy calmness, meekness, and be- 
nevolence of mind, amidst all the injurious behavior 
of this prejudiced and persecuting world, " He that 
is slow to anger, is better than the mighty ; and he 
that ruleth his spirit, than he that taketh a city." 
Prov. 16 : 33. 

The most certain way of forming a right judgment 
as to the nature of holy fortitude, is to look to the 
Captain of the host of God-, our great leader and ex- 
ample, and observe wherein his courage and fortitude 
appeared, when he obtained that glorious victory, 
which will be celebrated in the praises and triumphs 
of the hosts of heaven throughout eternity. He did 
not give vent to angry passions, or vehement declama- 
tions against his persecutors; he opened not his mouth 
when oppressed; he went as a lamb to the slaughter, 
praying that his Father would forgive his enemies, 
because they knew not what they did. When one of 
his disciples, who professed great zeal and boldness 
for his Master, declaring that he would sooner die with 
him than deny him, began to use his sword, he meekly 
rebuked him, and healed the wound which had been 
given. If therefore we see any of the followers of 
Christ, in the midst of the most violent, unreasonable, 
and wicked opposition, maintaining the humility and 



Sign VIII. 1 OF GRACIOUS AFFECTIONS. 



209 



gentleness of the Lamb, in union with the harmless- 
ness and affection of the dove, we may at once con- 
clude that they are good soldiers of Jesus Christ. 
When persons are fierce, and express violent passions, 
they manifest weakness rather than fortitude. 

There is a kind of boldness which arises from pride. 
From this principle a man may be forward to expose 
himself to the dislike of the world, and even to pro- 
voke its opposition. It is the nature of spiritual pride 
to affect singularity, and to court distinction. Proud 
professors often place themselves in a state of warfare 
with those whom they call carnal, that they may be 
more highly esteemed among their own party. True 
Christian fortitude is universal, bearing us above the 
displeasure of friends, as well as of enemies ; so that, 
influenced by this spirit, if called to make the sacrifice, 
we should forsake all rather than Christ. That duty 
which ascertains whether a man is willing to be de- 
spised by his own party, is a much more proper test 
of his religious fortitude, than his being forward to 
expose himself to the reproach of enemies. The apos- 
tle sought not glory either of the heathens, or of the 
Jews, or of the Christians. 1 Thess. 2 : 6. He is bold 
for Christ who has fortitude enough to confess his 
fault openly, even before his opposers, when he has 
committed one that requires such confession. Such 
conduct as this is a far more decisive evidence of holy 
courage, than resolutely and fiercely opposing our 
enemies. 

As some persons are mistaken respecting the naturr 
of Christian courage, so are they as to the nature ol 
evangelical zeal. It is indeed a flame, but it is a mild 
one ; or rather it is the heat and fervor of divine love, 
or Christian charity: the most benevolent principle 
E 18* 



210 THE EIGHTH SIGN [ Part III. 

that can exist in the heart of man, or of angel. It 
ardently and vigorously flows out toward its object; 
and so, of course, in opposition to whatever is contrary 
to that object. It stimulates, indeed, to vigorous oppo- 
sition, but it is rather against sin than sinners. Bitter- 
ness against the persons of men is no part of its nature 
but quite the contrary ; for the warmer true zeal is, 
and the higher it is raised, so much the fiu'ther are we 
from such a spirit as this, and so much the more are 
we filled with love, both to the evil and to the good. 
This appears from what has just now been observed, 
that true zeal, in its very nature and essence, is the 
fervor of Christian love. And as to what opposition 
it possesses to sin, it is primarily and chiefly ?gainst 
the iniquity of our own hearts. There is therefore 
nothing in true Christian zeal opposed to that spirit 
of meekness, gentleness, and love — that spirit of a little 
child M'hich has been spoken of; but, on the contrary, 
every thing perfectly agreeable to its nature, and tend- 
ing to promote its increase. 

But in speaking more particularly upon the Chris- 
tian temper and spirit. I would observe that the Scrip- 
tures very clearly and expressly enforce the absolute 
necessity of mercy, forgiveness and love, as exercises 
belonging essentially to the disposition and character 
of every Christian. 

The Scriptures are as decisive as possible in assert- 
ing that none are true saints but those who are of a 
disposition to pitij and relieveihe indigent and afflict- 
ed : " The righteous showeth mercy, and giveth." 
Psalm 3''' t 21. " He is ever merciful, and lendeth," 
verse 26. *' He hath dispersed, he hath given to the 
poor." Psalm 112 : 9. " He judged the cause of the 
poor and needy: was not this to know me ? saitb the 



Sign VIII.] OF GRACIOUS AFFECTIONS. 211 

Lord." Jer. 22 : 16. " Pure religion and undefiled be- 
fore God and the Father, is this, To visit the fatherless 
and widows in their affliction," &c. James, 1 : 27. 
" Blessed are the inercifiil, for they shall obtain mercy." 
Matt. 5 : 7. For he shall have judgment, without mercy, 
that hath showed no mercy. What doth it profit, my 
brethren, though a man say he hath faith, and have 
not works ? If a brother or a sister be naked, and des- 
titute of daily food, and one of you say, " Depart in 
peace, be you warmed and filled," though " ye give 
not" him " those things which are needful to the 
body; what doth it profit ?" James, 2 : 13-16. " Whoso 
hath this world's goods, and seeth his brother have 
need, and shutteth up his bowels of compassion from 
him, how dwelleth the love of God in him?" 1 John, 
3 : 17. Christ, in the description of the day of judg- 
ment, represents the different sentences as being passed, 
according as men have been merciful or otherwise. 
His design in giving this description is evidently to 
impress our minds with a conviction that, unless this 
is our spirit and practice, we can have no hope of 
being owned and accepted by him at tliat day. In 
Scripture, the terms, a righteous man, and a merciful 
man, are synonymous expressions : " The righteous 
perisheth, and no man layeth it to heart; and merciful 
men are taken awr.y, none considering tliat the right- 
eous is taken away from the evil to come." Isaiah, 57: 1. 
As to ?i forgiving spirit, or a disposition to overlook 
injuries, Christ urges its importance both negatively 
and positively. He expressly declares, that if we are 
of such a spirit, it is an evidence that our sins are for- 
given ; and that if we are not of such a spirit, it is a 
proof that they are not foiigiven. He seems to take 
special care that we should notice this, and always 



212 THE EIGHTH SIGN [Part III. 

bear it in our minds : " Forgive iis our debts, as we 
forgive our debtors," is the petition which he taught 
his disciples; and then he adds, "For, if ye forgive 
men their trespasses, your heavenly Father will also 
forgive you. But if ye forgive not men their tres- 
passes, neither will your Father forgive your tres- 
passes." Matt. : 12, 14, 15. 

That all true saints are of a loving, benevolent dispo- 
sition, the Scriptures abundantly affirm. Without this, 
the apos|le tells us, though we should speak w^ith the 
tongues/of men and of angels, we are as sounding 
brass, or a tinkling cymbal; and though we have the 
gift of prophecy, and understand all mysteries, and 
all knowledge, we are nothing. This disposition is 
very often mentioned in the New Testament as a dis- 
tinguishing characteristic of the disciples of Christ, 
and that by which they may be known to be such, 
both to themselves, and by others. Christ calls the 
law of love, by way of eminence, his commandment : 
'• A new commandment I give unto you, that ye love 
one another ; as I have loved you, that you also love 
one another." John, 13 : 34. " This is my command- 
ment. That ye love one another, as I have loved you." 
John, 15 : 12. " By this shall all men know that ye 
are my disciples, if ye have Icve one to another." John, 
13 : 35. The beloved, disciple, who had so much of this 
temper himself, abundantly insists upon its importance. 
None of the sacred writers are so express in reference 
to the evidence of grace as he is ; and he insists scarcely 
upon any evidence of grace, but a spirit of Christian 
love, and a corresponding practice : " He that saith he 
is in the light, and hateth his brother, is in darkness 
even until now. He that loveth his brother abideth 
.ii the light, and there is none occasion of stumbling 



Sign VIII. j OF GRACIOUS AFFECTIONS. 213 

in him." 1 John, 2 : 9, 10. " We know that we have 
passed from death unto life, because we love the 
brethren: he that loveth not his brother, abideth in 
death." Chap. 3 : 14. See also verses 18, 19, 23, 24. 
" Beloved, let us love one another; for love is of God, 
and everyone that loveth, is born of God, and knoweth 
God. He that loveth not, knoweth not God ; for God 
is love." Chap. 4 : 7, 8. " If we love one another, God 
dwelleth in us. Hereby we know that we dwell in him 
and he in us, because he hath given us of his Spirit. 
God is love, and he that dwelleth in love, dwelleth in 
God, and God in him. If a man say, I love God, and 
hateth his brother, he is a liar ; for he that loveth not 
his brother, whom he hath seen, how can he love God, 
whom he hath not seen ?" Verses 12, 13, 16, 20. 

Hence it is abundantly evident from Scripture, that 
those who are truly gracious are under tlie govern- 
ment of the meek and benevolent spirit of Jesus Christ; 
and that this disposition is essential to the nature of 
saving grace, and is the proper spirit of true Chris- 
tianity. We may therefore conclude, without hesita- 
tion, that all truly Christian affections are attended by 
such a spirit; and that this is the natural tendency of 
the fear and the hope, the sorrow and tlie joy, the con- 
fidence and the zeal of every true Christian. 

Let no one conclude, however, that true Christians 
have no remains of a contrary spirit, and that they 
never, in any instance, act contrary to such a disposi- 
tion. But I do affirm, that every tiling belonging to 
true religion is of this tendency ; and that tliere is no 
true Christian but who is so under the prevailing power 
of such a spirit, that he is properly denominated from 
it, and that it really forms his character. Ministers 
and others have, therefore, no warrant to encourage 



214 THE EIGtlTIl SIGN [Part IIL 

persons of a contrary character and behavior to think 
that they are converted, because they tell a plausible 
story about illuminations and discoveries. Some place 
religion so much in illuminations, and certain transient 
impressions, and so little in the prevailing spirit and 
temper, that they greatly misrepresent it, and exhibit 
Christianity as if it were quite different from what it 
is as delineated in the sacred writings. The Scriptures 
know nothing of selfish, ill-tempered, and contentious 
Christians. A greater absurdity cannot be thought of, 
than a morose, hard-hearted, covetous, proud, mali- 
cious Christian. We should endeavor to bring men 
to the rules of the word of God. and not so to stretch 
those rules, in order to include ourselves and our 
friends, as to make them of no effect. 

It is true that allowances must be made for natural 
temper, but not such allowances as admit that those 
who were wolves and serpents are now converted, 
while there is no remarkable change in their spirit 
and dispositions. The change made by conversion is, 
in general, most remarkable with respect to that sin to 
which the person was most addicted. Grace has bh^- 
great a tendency to restrain and mortify those sins 
which are contrary to the spirit mentioned above, as 
it has to mortify drunkenness or lasciviousness. The 
Scriptures represent the change wrought by the Gos- 
pel, as appearing more particularly in a change of 
spirit and temper: " The wolf — shall dwell with the 
lamb, and the leopard shall lie down with the kid ; and 
the calf, and the young lion, and the falling together 
and a little child shall lead them. 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 



Sign IX.] OF GRACIOLS AFFECTIONS. 215 

the weaned child shall put his hand on the cockatrice's 
den. They shall not hurt nor destroy in all my holy 
mountain ; for the earth shall be full of the knowledge 
of the Lord, as the waters cover the sea." Isaiah, 
11 : 6-9. See also Isaiah, 65 : 25. Accordingly we 
find, that in the primitive church converts were re- 
markably changed in this respect: " For we ourselves 
also were sometimes foolish, disobedient, deceived, 
serving divers lusts and pleasures, living in malice and 
envy, hateful, and haling one another. But after that 
the kindness and love of God our Savior appeared — 
not by works of righteousness which we have done, 
but according to his mercy he saved us, by the wash- 
ing of regeneration, and renewing of the Holy Ghost." 
Tit. 3 : 4, 5. " In which ye also walked ; but now you 
also put off all these ; anger, wrath, malice, blasphemy, 
filthy communication out of your mouth." Col. 3 : 7, 5. 

IX. Gracious affections soften the 
heart, and are accompanied by a Chris- 
tian tenderness of spirit. 

False affections, however they may seem at first to 
improve the disposition, have, in the end, a tendency 
to harden the heart ; and the consequence is, the per- 
sons thus deluded become less affected by their sins, 
and less circumspect in their conduct ; less moved by 
the warnings and cautions of the word of God, and 
less susceptible of benefit from the chastisements of 
his providence, than they were while under legal 
awakenings and the fear of hell. They have felt cer- 
tain impressions and affections, have a high opinion of 
themselves, and consider their state as being quite 
safe; and therefore they are now much more easy 



iP^e 



216 THE NINTH SIGN [Port III. 

than they were before in the neglect of such duties as 
are troublesome and inconvenient. They are not so 
alarmed at their own defects and transgressions, and 
are more liable to yield to temptation. They are now 
less attentive to their behavior in the holy presence of 
God, in the time of public or private worship. For- 
n^erly, perhaps, under legal convictions, they took 
mlich pains in religion, and denied themselves many 

iilifications ; but now, thinking themselves out of the 
anger of hell, they are more disposed to avoid the 
cross, and save themselves the trouble of performing 
difficult duties. 

Such persons as these, instead of embracing Christ 
as the S'dvloi' from their sins, trust him as the Savior 
o/* their sins; instead of fleeing to him as the Tefiige 
FROM ibeir spiritual enemies, they make use of him as 
a defence of those enemies. They make Christ the 
minister of sin, and trust in him to preserve them in 
the quiet enjoyment of their unholy gratifications. 
Thus they take the place of the children of God, even 
his bosom, and fight against him with weapons hid 
under their skirts. The Apostle Jude speaks of some 
who crept in among the saints, professing to trust in 
Christ, but who were in reality ungodly men, turning 
the grace of God into lasciviousness. Jude, 4. 

Gracious affections possess a quite different ten- 
dency ; they gradually turn a heart of stone into a 
heart of flesh. They flow from a contrite spirit. The 
tenderness of heart essential to a true Christian, is 
well represented by our Savior, when he compares 
such a one to a little child. The affections of a child 
are easily moved. It is fearful and^ diffident, pliant 
and compassionate. 

Hence gracious affections do not tend to make per- 



Sign iX.J OF GliACIOUS AFFECTIONS. 217 

SOUS forward and noisy, bill rather the contrary. Real 
Christians are disposed to clothe with a kind of holy 
fear, all their behavior toward God and toward man. 
Psa.2: 11;1 Pet.3: 15;2Cor.7: 15; Eph.6 : 5; 1 Pet. 
3: 2; Rom. 11 : 20. 

But some may ask, is there no such thing, then, as 
a holy boldness in prayer, and in the other duties of 
divine worship ? I answer, there undoubtedly is, and it 
is chiefly to be found in eminent saints, possessing a 
high degree of faith and love. But this holy confi- 
dence is not at all opposed to reverence. It removes 
or lessens that distance which arises from moral causes, 
or alienation of heart ; it also removes the distance of 
relation, so that slaves now become children ; but it 
does not at all lessen that reverential distance, which, 
in the nature of things, necessarily exists between the 
Creator and the creature. Confidence in the sinner, 
possessing a proper view of God and of himself, will 
not induce him to approach his Maker with less fear 
and reverence than the angels in heaven do, who cover 
their faces before his throne. Isa. 6 : 2. Elijah, that 
great prophet, who enjoyed so much holy familiarity 
with God, when conversing with him on the mount, 
wrapped his face in his mantle. It was not from ser- 
vile dread, occasioned by the terrible wind, and earth- 
quake, and fire, that he thus acted ; for these had ceased, 
and God then spoke to him as a friend, " in a still small 
voice." 1 Kings, 19 : 12, 13. And Moses, with whom 
God spake face to face, as a man speaks with his friend, 
and who was distinguished above all the other pro- 
phets by the familiarity to which he was admitted, at 
a time when he enjoyed the greatest nearness to God, 
" made haste," it is said, " and bowed his head toward 
the earth, and worshipped." Exod. 34 : 8. 
E 19 



218 THE MINTH SIGN [Part III 

There is a most improper and irreverent boldness in 
the addresses of some persons to the great Jehovah ; 
from the very idea of which they would shrink with 
confusion and horror, were they sensible of the natu- 
ral and moral distance subsisting between God and 
themselves. They are like the Pharisee, wlio drew 
near boldly, in confidence of his own eminence in ho- 
liness ; whereas, if they were sensible of their vileness, 
they would act more like the Publican, who " 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 crea- 
tures as we are, to approach a holy God, although with 
faith and without terror, yet with contrition, penitence, 
and confusion of face. It was foretold that this should 
be the disposition of the church, in her latter-day glory, 
when God should afford her remarkable comfort, by 
the revelation of his covenant mercy to her : " I will 
establish unto thee an everlasting covenant. Then 
shalt thou remember thy Avays, and be ashamed. And 
I will establish my covenant with thee, and thou shalt 
know that I am the Lord ; that thou mayest remem 
ber and be confounded, and never open thy mouth any 
more, because of thy shame, when I am pacified to- 
ward thee, for all that thou hast done, saith the Lord 
God.-' Ezek. 16 : 60, &c. The woman of whom we 
read in the seventh chapter of Luke, who, according 
to the testimony of the Redeemer himself, had much 
of that love which casteth out fear, approached Christ 
Hi ari acv-epxable mannei, when she c?>,me with modes- 
ty, reverence, and shame ; and when she stood at his 
feet, weeping behind him, as not being fit to appear 
before him, washing his feet with her tears. 

One reason why gracious affections are accompa- 



Sign IX.] OF GRACIOUS AFFECTIONS. 219 

nied by this tenderness of spirit, is this — true grace 
promotes convictions of conscience. Convictions are 
usually the first work of the Holy Spirit, and after 
conversion succeeds joy and peace in believing. This 
experience has a tendency to put an end to terror, 
though it rather increases than diminishes convictions. 
It does not stupify conscience, but renders it more sen- 
sible of the heinous and dreadful nature of sin. Grace 
tends to give the mind a clearer conception of the 
same things respectijig sin, of which it was convinced 
under the first workings of the Holy Spirit; that is, 
its direct opposition to the will and honor of God, his 
utter detestation of it, and the dreadful punishment il 
deserves, and to which it leads the finally impenitent. 
And not only so, but it convinces the mind of the in- 
finitely hateful nature of sin, a circumstance of which 
it saw nothing, while under legal convictions. The 
heart of a true penitent is like a burnt child, it dreads 
the fire ; whereas, on the contrary, he who has had 
only a counterfeit experience, is like iron, which, hav- 
ing been heated, and then suddenly quenched, becomes 
much harder than before. False conversions put an 
end to convictions of conscience ; and so either re- 
move, or greatly diminish, that tenderness of spirit 
which was manifested under legal convictions. 

All gracious affections promote this Christian ten- 
derness or sensibility. It is promoted not only by 
godly sorrow, but by evangelical joy : " Serve the 
Lord with fear, and rejoice with trembling." Psalm 
2 : 11. Gracious hope has likewise the same tenden- 
cy : " The Lord taketh pleasure in them that fear him, 
in those that hope in his mercy." Psalm 147 : 11. In- 
deed, the more there is of this hope, the more there is 
also of this holy tenderness of soul. The more servile 



220 THE TENTH SIGN (Part III, 

fear is banished by evangelical confidence, the more is 
reverential fear promoted. In proportion as the fear 
of the displeasure of God in future punishment is de- 
creased, in the same proportion will the fear of his 
displeasure itself be increased; and as the fear of hell 
is diminished, in the same degree will the fear of sin 
be augmented. The removal of doubts, as to ine true 
Christian's state, is attended by a proportionate in- 
crease of holy jealousy, as to his own heart, his own 
strength, wisdom, &c. The less he is afraid of natural 
evil, the more he is likely to be afraid of moral evil, or 
the evil of sin. The more he has of holy boldness, the 
less he has of self-confidence. x\s he is delivered from 
the fear of hell, he is in the same degree made sensible 
of having deserved it. He has the firmest comfort, but 
the softest heart ; is richer than others, but poorest of 
all in spirit ; he is at once eminent, and the least and 
tenderest child, among the saints. 

X. Gracious affections possess a heau- 
tifal symmetry. 

Not that this symmetry is perfect in the present life -, 
it is often defective in many things, through the im- 
perfection of grace, for want of proper instruction, or 
through some particulai* unhappiness of natural tem- 
per. But still there is never that monstrous dispropor- 
tion in the gracious affections, and the various parts of 
true religion in the saints, which is very often ob- 
servable in the counterfeit graces and false reJigior 
of hypocrites. 

The holy affections of the saints possess that pro- 
portion, which is the natural consequence of the uni 
versaMty of the work of sanctification. They have 



Sign X.J OF GRACIOUS AFFECTIONS. 221 

the whole image of Christ upon them ; they have put 
off the old man, and have put on the new man, in all 
his parts and members. It hath pleased the Father, 
that in Christ all fulness should dwell ; there is in him 
every grace, and they who are his receive of his ful- 
ness, grace for grace. John 1 : 14, 16. There is every 
grace in them which is in Christ; giace answering to 
grace; the same beautiful proportion which is in the 
original — feature for feature — member for member. 
The natural body consists of many members, all in 
beautiful proportion ; so it is in the new man, consist- 
ing of various graces and affections. The body of one 
who was born a perfect chi-ld, m.ay fail of exact pro- 
portion through distemper ; yet the disproportion is by 
no means like that of those who are born monsters. 
It is with hypocrites as it was with Ephraim of old: 

" Ephraim is a cake not turned," half baked and half 
dough — there is no uniformity in their affections. 

There is in many hypocrites a great disproportion 
as to the several kinds of religious affections. Holy 
hope and holy fear are united in the saints. See Psa. 
33 : 18 ; 147 : 11. But hypocrites have the firmest con- 
fidence, while they are void of reverence, self-diffident v 
and caution. The joy of the saints, however great, ij,^ 
invariably attended by holy fear. The disciples, on 
the morning of the resurrection of Christ, "departed 
quickly from the sepulchre, with fear and great joy." 
Matt. 28 : 8. But hypocrites rejoice without trembling; 
their joy is directly opposite to godly fear. 

One great difference between the saints and hypocrites 
is this — the joy and comfort of the former is attended 
by godly sorrow and mourning for sin. They have not 
only sorrow to prepare them for their first comfort, but 
It continues v/ith them after their joy is established . 
E 19* 



222 THE TENTH SIGN f Part III. 

Although Christ hath borne our griefs and carried our 
sorrows, so that true believers are freed from the sor- 
row of everlasting punishment, and may appropriate 
the consolation which he has provided; yet this does 
not prevent their joy from being attended by the sor- 
row of repentance. Real saints are represented in 
Scripture, not only as those who have mourned, but as 
those who still mourn for sin. 

Not only is there often in hypocrites an essential de- 
ficiency, as to some kinds of religious affections ; but 
also a strange disproportion, in the same affections, 
with regard to different objects. 

Some make a great show of love to God, and per- 
haps have been mucli affected by what they have heard 
or thought respecting him ; but they have not a spirit 
of love and benevolence toward men: they are dis- 
posed to envy, evil speaking, contention, and revenge ; 
and are not very strict and conscientious in observing 
the commandment of doing to others as they would 
that others should do to them: "If a man say, I love 
God, and hateth his brother, he is a liar." 1 John 4 : 10. 
And, on the other hand, there are some who appear as 
if they had a great deal of benevolence to men, who 
have no love to God. 

Again ; there are some who have strong affections for 
particular persons, but their love is far from being so 
extensive and universal as true Christian love is. They 
are warm in their affections for some, while they are 
bitter in their enmity against others. They are closely 
attached to their own party, to those who admire and 
love them, but are fierce against those that oppose them. 
"Be ye like unto your Father " who "is in heaven; for 
he maketh his sun to rise on the evil and on the good. 
— For if ye love them that love you, what reward have 



Sign X.] OF GRACI0U3 AFFECTIONS. 223 

you? do not even the publicans the same?" Matt. 5: 
45, 46. Some evidence great affection for their neigh- 
bors, and are enraptured with the company of the chil- 
dren of God abroad ; while, at the same time, they are 
churlish toward their wives, their children, and do- 
mestics, and are very negligent of relative duties. 

As there is a monstrous disproportion in the love of 
some professors in its exercise toward different per- 
sons, so there is in its exercise toward the same per- 
sons, at different times. Some persons evidence great 
love to men, as it respects their temporal welfare, but 
appear to have no concern for their spiritual and ever- 
lasting happiness. Others, on the contrary, pretend to 
have great love for the souls of men, while they have 
no concern for their temporal comfort. To profess 
great concern for the souls of men costs nothing; but, 
in order to promote their temporal ease and comfort, 
it is necessary to part with money. But true Chris- 
tian love to the brethren extends both to their spiritual 
and temporal interests; and in this it resembles the 
love and compassion of Jesus Christ. He showed 
mercy to the souls of men by preaching the Gospel to 
them, and to their bodies by going about doing good, 
healing all manner of sickness and disease among the 
people. We have a remarkable instance of his com- 
passion to the souls and the bodies of men, shown to 
the same individuals : " And Jesus, when he came out, 
saw much people, and was moved with compassion 
toward them, because they were as sheep not having 
a shepherd ; and he began to teach them many things." 
Mark, 6 : 34, &c. In the sequel, we have an account 
of his compassion to their bodies. They had been a 
long time without food, and he fed five thousand of 
them with five loaves and two fishes. — Now, if the com- 



224 THE TENTH SIGN [Part III. 

passion of professing Christians does not operate in 
the same way, it is evidently not true Christian com- 
passion. 

Further, it is an evidence that our affections are not 
evangelical, if we appear to feel much for the imper- 
fections of our fellow-professors, as for their lukewarm- 
ness, &c. but are in no proportion sensible of our own. 
A real Christian may be affected by the lukewarmness 
of other saints, and may mourn over it ; but, at the 
same time, he will not feel so much for the imperfections 
of others, as for his own. The latter are most in view, 
and of those he is most ready to complain. A less de- 
gree of spiritual influence will lead a person to pity 
himself, than what would induce him rightly to feel 
the calamities of others ; and if men have not the in 
ferior degree of gracious influence, we may at once 
infer that they do not possess the greater. 

And here I would observe, — and the observation may 
be regarded as a general criterion, — that if persons pre- 
tend to high attainments in religion, but do not appear 
to have arrived at certain lower attainments, it is an 
evidence that their profession is of no value. For ex- 
ample, if they profess to be greatly affected by the 
wickedness of their own hearts, but are not affected by 
the obvious violations of the commands of God in their 
practice ; or if they profess to venture their souls upon 
Christ, trusting the faithfulness of God in his promises, 
for their eternal welfare 5 but at the same time have not 
confidence enough to trust him with a small part of 
their property, devoted to pious and charitable pur- 
poses ; under these circumstances their professions are 
manifestly of no value. 

What has been observed of the affection of love, may 
be also observed of all the other affections, in their re- 



Sign X.] OF GRACIOUS AFFECTIONS. 225 

ference to religion. When they are genuine, they ex- 
tend, in a proportionate degree, to all the various things 
which form their proper objects; but when they are 
spurious, they are in general strangely dispropor- 
tionate. It is thus with religious desires : in the saints, 
they have respect to all those things in general which 
are spiritual and excellent, and that in proportion to 
their excellency or importance ; but, in false professors, 
the case is often quite otherwise. The latter pursue, 
with impatient vehemence, something of small import- 
ance, while they treat with coldness and indifference 
other things of far greater consequence. Thus, for in- 
stance, some persons have a strong inclination to de- 
clare to others what they experience, and perhaps to 
exhort them ; while, at the same time, they possess no 
proportionate inclination to other duties, to which true 
religion has even a more powerful tendency ; such as 
pouring out the soul before God in earnest, secret 
prayer, and thanksgiving. 

As to hatred and zeal, when they spring from right 
principles, they are exercised against all kinds of sin 
in proportion to the degree of their turpitude : " I hate 
every false way." Psalm 119 : 104. But false hatred 
and zeal against sin, are exercised against some parti- 
cular sins only. Thus some persons are very zealous 
ngainst profaneness and pride in dress, who them- 
selves are notorious for covetousness, and perhaps for 
backbiting, envy, turbulence of spirit, and hatred to- 
ward those who have injured them. False zeal is ex- 
ercised against the sins of others only ; but truly Chris- 
tian zeal, chiefly against our own. Some profess to 
abhor their own sins of lieart, and exclaim mucli 
against their inward corruption, and yet make light of 
sins in practice, and seem to commit them witliout 
much restraint or remorse. 



226 THE TENTH SIGN [Part III. 

As there is a much greater disproportion in the ex- 
ercise of false religious affections than of the true, as 
to different objects, so there is also, as to different times. 
For although true Christians are not always alike, yet 
there is not the same instability in them as in false 
professors. The righteous man is said to be one, whose 
heart is fixed, trusting in God ; to have his heart esta- 
blished with grace, and to hold on his way. Psalm 
112 : 7 ; Heb. 13:9; Job, 17 : 9. If, therefore, persons 
are religious only by fits, it is evident that their reli- 
gious affections are unsound. They are like certain 
waters, which in the time of a shower flow abundantly, 
but are afterward soon dry. A real saint, on the con- 
trary, is like a stream flowing from a perpetual spring ; 
though it may be greatly increased by a shower, and 
decreased by drought, it yet constantly runs. " The 
water that I shall give him, shall be in him a well of 
water, springing up unto everlasting life." John, 4 : J4. 
Many hypocrites are like comets, which appear for a 
while with a great blaze ; they are very irregular and 
imsteady in their motion, and are therefore called wan- 
dering stars, Jude, 13. But real saints are like the 
fixed stars, which, though they rise and set, and are 
often obscured by clouds, are yet stedfast in their 
orbits, and may be truly said to shine with a constant 
light. 

And as there is a great disproportion in false reli- 
gious affections, as to different times ; so there often is, 
as to different situations. Some are greatly affected in 
company, but quite otherwise in private meditation, 
and in secret converse with God. A true Christian 
undoubtedly delights in religious fellowship, and finds 
much to affect him in Christian conversation ; but he 
also delights to retire for the purpose of holding com- 



Sign X.J OF GRACIOUS AFFECTIPNS. 227 

inuiiion with God in private. See Genesis, 24 : 63. 
How often do we read that Jesus Christ retired into 
solitary places for holy converse with his Father ! It 
is difficult to conceal strong feelings, but gracious affec- 
tions are of a less obtrusive nature than those that are 
counterfeit. The gracious mourning of true penitents, 
at the beginning of the latter-day glory, is represented 
as being so secret, as to be hidden from the companions 
of their bosoms : " And the land shall mourn, every 
family apart, the family of the house of David apart, 
and their wives apart," &c. Zeeh. 12 : 12-14. The 
saints mourn in secret for the sins of others : " If ye 
will not hear it, my soul shall weep in secret places 
for your pride, and mine eyes shall weep sore, and run 
down with tears, because the Lord's flock is carried 
away captive." Jer. 13 : 17. Gracious joy is also of a 
retired nature : " My mouth shall praise thee with joy- 
ful lips, when I remember thee upon my bed, and me 
ditate on thee in the night-watches." Psalm 63 : 5. 

The most eminent divine favors which the saints 
have enjoyed, according to what we read in Scripture, 
were enjoyed in their retirement. The principal ma- 
nifestations which God made of himself, and of his 
covenant mercy to Abraham, were made when he was 
alone, apart from his numerous family. Isaac received 
that special gift of God to him, Rebecca, when walk- 
ing alone, meditating in the field. .Jacob was retired 
for prayer, when he wrestled with the Angel of the 
covenant, 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 ; and afterward, 
when he was admitted to the closest communion with 
God which he ever enjoyed, he was alone in the same 
mountain, where he continued forty days and forty 



22^ THE ELEVENTH SIGN [Part III 

nights. God held comminiion with those great pro- 
phets, Ehjah and EUsha, and conversed with them 
freely, chiefly in their retirement. When Jesus Christ 
had the greatest prelibations of his future glory, it was 
not when he was with the multitude, or with the twelve 
apostles, but when retired in a solitary place, with only 
Peter, James, and John. And when John, the beloved 
disciple, was favored with those wonderful visions of 
Christ, and of his future dispensations toward the 
church and the world, which E^re recorded in the Re- 
velation, he was alone, in the Isle of Patmos. I do not 
deny that there are also instances of great favors re- 
ceived by the saints when in company with others ; or 
that there is not much in Christian conversation, and 
in social and public worship, tending greatly to refresh 
and elevate the minds of the saints. All I aim at by 
what I have said, is, to show that true grace, however 
much it loves Christian society, in a peculiar manner 
delights in retirement and secret communion with 
God. If persons are much engaged in social religion, 
and but little in the religion of the closet, and are little 
moved when alone with God, there is reason to doubt 
the reality of their religion. 

XI. The higher gracious -affections 
are raised, the more is a spiritual ap- 
petite increased. 

The more a person loves God with a gracious affec- 
tion, the more he desires to love him •. and the more he 
hates sin, the more he desires to hate it. The kindling 
of gracious affections is like the kindling of a flame: the 
higher it is raised, the more ardent it is. It is as na- 



Sign XI.] OF GRACIOUS AFFECTIONS. 229 

tural for one who is bora spiritually to thirst after 
growth ill holiness, as it is for a child to desire its mo- 
ther's breast. 1 Pet. 2 : 2, 3. The highest enjoyment 
!)f the saints in this world is but a taste, a prelibalion 
i)f their future glory ; and the greatest eminence at 
which they arrive in the present state, has no tendency 
to satisfy them, or to abate their desires after more. 
On the contrary, the advances which they have already 
made, induce them to press forward with greater eager- 
ness : " Forgetting those things which are behind, and 
((reaching forth unto those things which are before, I 
press toward the mark. Let us therefore, as many as 
lie PERFECT, be thus minded." Phil. 3 : 13-15. 

The more we possess of holy affections, the more we 
have of that spiritual taste of which I have spoken else- 
where, ty which we perceive the beauty and relish 
the sweetness of moral excellence, or holiness. The 
more grace we possess, while in this state of imperfec- 
tion, the more are we sensible of our distance from 
what we ought to be ; and of course the more we feel 
our need of grace. Besides, grace, so long as it is im- 
perfect, is of a growing nature, and in a growing state. 
All animated beings, while in a state of imperfection, 
seek after growth ; and so much the more, as they are 
healthy and thriving. The more we possess of spiri- 
tual discoveries and affections, the more do we become 
earnest supplicants for grace, or spiritual food, that we 
may grow thereby ; and the more earnestly do we seek 
it, in the use of appointed means ; for gracious long- 
ings after holiness are not feeble, ineffectual desires. 

But it may be said, Is this consistent with what all 

allow to be the case, that spiritual enjoyments are of a 

soul-satisfying nature? I answer, there will appear 

no inconsistency in this, if it is considered in what re- 

E 20 



230 THE ELEVENTH SIGN [Part III. 

spects spiritual enjoyments are said to be soul-satisfy- 
ing. Certainly they are not of a cloying nature. They 
satisfy the soul, 

(1.) As they are adapted to its nature, its capacity, 
and its wants ; so that, possessing them, we desire no 
other kind of enjoyment. 

(2.) They always answer our expectations. 
(3.) The gratification and pleasure arising from 
spiritual enjoyments are permanent. 

(4.) There is such a fulness and sufficiency in spiri- 
tual blessings, that, were obstacles arising from our de- 
pravity removed, they would satisfy to the utmost ex- 
tent of our wishes. 

But we are not to conclude from these things, that a 
person who has tasted of spiritual blessings, has no ap- 
petite excited after more, or that his appetite will not 
increase the more he tastes, until he arrives at a state 
of perfect enjoyment. Bodies attracted to the earth, 
tend to it the more strongly the nearer they approach. 
Spiritual good is of a satisfying nature, and, for that 
very reason, the person who tastes it, will thirst after 
it; and the more he experiences, the more he knows 
of its satisfying sweetness, the more earnestly will he 
hunger and thirst for those blessings, until he arrives 
at absolute perfection. Hence it is, that the greater are 
our spiritual affections, the more ardent are our desires 
and endeavors after grace and holiness. 

But with false religious affections it is quite other- 
wise. If at first there is an ardent desire after more 
grace, in proportion as these affections rise, that desire 
ceases, or is abated. Perhaps the mere professor, while 
under legal convictions and much afraid of hell, earn- 
estly desires spiritual light in his understanding, faith 
in Christ, and love to God ; but now that those false 



Sign XI.] OF GRACIOUS AFFECTIONS. 231 

affections are produced, he no longer feels anxious for 
light and grace, for his end is answered ; he is confi- 
dent that his sins are forgiven, that he is in the path 
to heaven, and so he is satisfied. Very high false reli- 
gious affections put an end especially to ardent desires 
after grace and holiness. The subject of these affec- 
tions is far from appearing to himself as a poor, empty 
creature ; on the contrary, in his own estimation he is 
rich, and increased with goods, and hardly conceives 
of any thing more excellent than what he has already 
obtained. 

Hence there is an end to the earnestness of many 
persons, when they have obtained what they call 
their conversion ; or, at least, when they have enjoyed 
those high affections which make them fully confident 
that they are converted. While they regard them- 
selves as in a state of nature, they seek after God, and 
cry earnestly for grace, in the use of means ; but after- 
ward they act as if their work was done, they live 
upon their past experience, and there is an end of their 
striving for divine things. On the other hand, the holy 
principles which actuate the real saint, have a far more 
powerful influence in producing earnestness after God 
and holiness, than that servile fear which stimulates 
the exertions where nothing more is experienced than 
mere legal convictions. Hence seeking God is men- 
tioned as one of the distinguishing characteristics of 
the real saints. Psa. 24 : 6 ; 69 : 6, 32; 70 : 4. The Scrip- 
tures every where represent our seeking, striving, and 
labor, as being chiefly subsequent to our regeneration, 
and our regeneration as forming only the commence- 
ment of our work. And almost all that is said in the 
New Testament respecting watching, — giving earnest 
heed to ourselves, — running the race that is set before 



232 THE ELEVENTH SIGN. [Part IIL 

US, — striving and agonizing, — wrestling not w^ith flesh 
and blood, but with principalities and powers, — fight- 
ing, — putting on the whole armor of God, — press- 
ing forward, — reaching forth, — continuing instant in 
prayer, — crying to God day and night, — is addressed 
immediately to saints. But there are many professors 
at present, who have adopted a strange anti-scriptural 
notion about having all their striving and wrestling be- 
fore they are converted ; so as to have an easy time oi 
it afterward, enjoying themselves in sloth and indo- 
lence. Without doubt there are some hypocrites who 
will think themselves well able to abide this test, and 
who will readily say that they desire not to rest satis- 
fied with present attainments, that they are pressing 
forward, longing after God, and desiring greater de- 
grees of holiness. But the truth is, their desires are 
not properly after holiness for its own sake, but only 
for selfish ends. They long after clearer discoveries, 
that they may be better satisfied as to the state of their 
souls ; or because, in great discoveries self is gratified, 
in being so highly favored of God, and so exalted above 
other persons. Or perhaps they have a kind of forced 
longing: they must, they think, long for more grace, 
otherwise their state would be doubtful. ■ But such 
things as these are far different from the thirsting of 
the new man after God and holiness. There is an ar- 
dent desire after holiness, as natural to the new crea- 
ture as vital heat is to the body. There is a holy pant- 
ing after the Spirit of God, for an increase of holiness, 
as natural to the new creature as breathing is to the 
animated body. Holiness or sanctification is more di- 
rectly the object of these desires, than any manifesta- 
tion of the love of God. Where we read in the Scrip- 
ture of the desires, longings, and thirstings of the saints, 



Sign XII.] OF GRACIOUS AFFECTIONS. 233 

righteousness and the law of God are much more fre- 
quently mentioned as their object, than any thing else. 
The saints desire the sincere milk of the word, not so 
much to testify the love of God toward them, as that 
they may grow thereby in holiness. Grace is the good 
man's treasure. Isa. 33 : 6. Godliness is the gain of 
which he is covetous. 1 Tim. 6 : 6. — Hypocrites long 
for discoveries, more for the present comfort of them, 
and from the notion that they are a manifestation of 
the love of God, than for their sanctifying influence. 
But neither longings after great discoveries, or after 
the love of God ; nor desiring to be in heaven, or to 
die; is so distinguishing a mark of true piety, as ear- 
nest desires after holiness of heart and life. 

XII. Gracious affections have then- 
exercise and fruit in Christian practice. 

Christian practice implies three things: 

1. A behavior or conduct universally agreeing with 
the will of God. 

2. A holy conduct pursued with the greatest earnest- 
ness and diligence ; so as to make the practice of re- 
ligion eminently our work and business. 

3. A perseverance in holiness to the end of life ; so 
as to make religion not only our business at certain 
seasons, or upon extraordinary occasions ; but the busi- 
ness of life ; a business adhered to through all changes, 
and under all trials. 

The necessity of each of these in order to true re- 
ligion, is most clearly and fully taught in the word of 
God. 

1. It is necessary that we should be universally obe- 
dient: "Every man that hath this hope in him, puri- 
E 20* 



234 THE TWELFTH SIGN [Part IIL 

fieth himself, e-ven as he is pure." 1 John, 3:3. " Who- 
soever abideth in him, sinneth not ; whosoever sinneth, 
hath not seen him, neither known him." Verse 6. " Ye 
are my friends if ye do whatsoever I command you." 
John, 15 : 14. " Whosoever shall keep the whole law, 
and yet offend in one point, is guilty of all." James. 
2 : 10. " Now the works of the flesh are manifest, 
which are these : Adultery, fornication, uncleanness, 
lasciviousness, idolatry, witchcraft, hatred, variance, 
emulations, wrath, strife, seditions, heresies, envyings, 
murders, drunkenness, revellings, and such like; of 
which I tell you, as I have told you in time past, that 
they" who " do such things shall not inherit the king- 
dom of God." Gal. 5 : 19, 20, 21. One sin retained 
and indulged will cut us off from everlasting salvation. 
Matt. 5 : 29, 30. Saul was commanded to slay all the 
Amalekites ; he slew all but Agag, and the saving of 
him alive proved his ruin. Caleb and Joshua entered 
into the promised rest, because they followed the Lord 
fully. Num. 14 : 24 ; 32 : 11, 12 ; Deut. 1 : 35, 36 ; Josh. 
14 : 6-14. Naaman appeared to be greatly affected with 
gratitude for the healing of his leprosy, and he pro- 
posed to engage in the service of God ; yet in one thing 
he desired to be excused, and by this he gave evidence, 
as I suppose, of his hypocrisy. And Herod, though 
he feared John, and heard him gladly, and, in conse- 
quence, did many things ; yet he refused to part with 
his beloved Herodias, and for this refusal, no doubt, he 
was condemned. It is necess-^ry that we should part 
with our dearest iniquities, those which are as our right 
hand and right eye ; sins which most easily beset us, 
and to which we are most exposed from our natural 
inclinations, or particular circumstances. Christ will 
not reveal his love to us until we part with our dearest 



Sign XII.J OF GRACIOUS AFFECTIONS. 235 

sins, nor until we are brought to comply with the most 
difficult duties. 

Our obedience must not consist in the mere nega- 
tives, it must also include the positives of religion. 
Sins of omission are breaches of the commands of God, 
as much as sins of commission. Christ, in Matthew 
25, represents those who shall be placed at the left 
hand, as being condemned for sins of omission : " I 
was an hungered, and ye gave me no meat," &c. A 
man therefore cannot be said to be universally obedient 
merely because he is no thief, nor drunkard, nor whore- 
monger, nor profane swearer, nor liar ; because he is 
not dishonest, unclean, or malicious ; he must also be 
pious, humble, meek, forgiving, peaceful, benevolent, 
merciful, and charitable. Without these things, he does 
not obey the laws of Christ— laws abundantly insisted 
on in the Scriptures, as being of the greatest import- 
ance, and never to be dispensed with 

2. In order to our being true Christians, it is neces- 
sary that we pursue the service of God with great 
earnestness and diligence, as the main business of our 
lives. All the people of God not only serve him, but 
are zealous of good works. Titus, 2 : 14. No man can 
do the service of two masters at once. Those who are 
the true servants of God, give themselves up to his 
service, and make it their constant work ; that which 
employs their best affections, and the chief of their 
strength. Phil. 3 : 13. Without earnestness, there is 
no proceeding in that narrow way which leads to life ; 
and so no arriving at that state of happiness and glory 
to which it leads. Without earnest labor, there is no 
ascending the Jiill of Zion ; and so no arriving at the 
heavenly city, the new Jerusalem. There is need of 
watching and praying always, in order to our escying 



236 THE TWELFTH SIGN [Part III. 

those dreadful evils which are coming on the ungodly, 
and our being counted worthy to stand before the Son 
of man. There is need of our putting on the whole 
armor of God, and our exercising the utmost firmness, 
in order to our avoiding a total overthrow, and being 
utterly destroyed by the fiery darts of the wicked one. 
It is necessary that we should forget the things that 
are behind, and reach forth to the things that are oe- 
fore, pressing toward 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 is as destructive as open rebellion ; for the 
slothful servant is a wicked servant, and shall be cast 
into outer darkness, among the more determined ene- 
mies of God. Matt. 25 : 26, 30. They who are slothful, 
are not followers of them who, through faith and pa- 
tience, inherit the promises. Heb. 6 : 11, 12. All who 
follow that cloud of witnesses who are gone before to 
heaven, lay aside every weight, and the sin that most 
easily besets them, and run with patience the race set 
before them. Heb. 12 : 1. That faith by which we rely 
upon the righteousness of Christ, and truly live upon 
him, is invariably accompanied by such a spirit of earn- 
estness in the Christian work. 

3. The true Christian persevei^es, in the way of uni- 
versal obedience through all the various trials by which 
he is exercised, to the end of life. He continues in the 
practice of duty ; steadfast in a holy conduct through 
the various trials to which he is exposed. 

By trials, I mean those things which render our con- 
tinuance in the path of duty, and in faithfulness to God, 
difficult. Some things tend to cherish or provoke our 
depraved inclinations ; some lessen restraints, and em- 
bolden us to commit sin ; and some make our duty ap 



Sign XII.] OP GRACIOUS AFFECTIONS. 237 

pear terrible, and so tend to frighten us, and drive us 
from it. God, in his providence, tries his friends, in 
order that he may make them manifest, tliat he may 
exhibit to their own consciences, and to the world, suf- 
ficient matter of conviction as to their real state. 

True saints may in some degree backslide, they may 
be foiled by particular temptations, and may fall even 
into great sins ; but they never fall so as to grow weary 
of religion and the service of God, and habitually and 
finally to dislike and neglect it, either on its own ac- 
count, or on account of the difficulties which attend it. 
This is evident from Gal. 6:9? Rom. 2 : 7; Heb. 10 : 
36. Those who are truly converted, are new men — 
new creatures — they are sanctified throughout, in spirit, 
soul and body : old thing? are passed away — all things 
are become new, — they have new dispositions — a new 
conversation, and a new practice — they walk in new- 
ness of life, and continue to do so to the end of life. 
Those who fall away, and cease thus to walk, give evi- 
dence that they were never risen with Christ. This is 
especially the case, when the persuasion that they are 
converted, and so in a safe state, is the very cause of 
their declension. It is the same, whether they fall into 
their former sins, or have the corruption of nature, in- 
stead of being mortified, turned into a new channel. 
Some persons who think themselves converted, do not 
indeed return to their former profaneness and lewd- 
ness; but, from a high opinion of their experience, 
graces, and privileges, gradually settle in a self-righte- 
ous temper of mind, and adopt a correspondent beha- 
vior. When it is thus with professors, however far 
they may appear to have departed from their former 
evil practices, this alone is sufficient to condemn them, 
and may render their latter state far worse than their 
former. 



238 THE TWELFTH SIGN [Part III. 

Thus I have explained what I mean, when I say, 
that gracious affections have their exercise and fruit in 
Christian practice. That their tendency is to such a 
result, will appear from a consideration of each of the 
characteristics of holy affection which have been above 
laid down. 

This subject may be farther illustrated and confirmed, 
by our considering that the holy Scriptures place sin- 
cerity and soundness of religion in our making choice 
of God as our Lord and portion, forsaking all for him ; 
in our complying with the religion of Christ, embrac- 
ing it with all its difficulties, disregarding even our 
lives for his sake ; and in our giving up ourselves, with 
all that we possess, wholly and for ever to his service. 
Now if we give up ourselves, with our affections, to his 
service, without reserve, we shall behave ourselves uni- 
versally as those who are devoted to his glory ; and if 
we cordially and deliberately embrace the religion of 
Jesus, with all its difficulties, and with all the sacrifices 
it requires, we shall embrace it universally and prac- 
tically, with decision and perseverance. 

The tendency of grace in the heart, to a holy prac- 
tice, is direct, and the connection natural, intimate, and 
necessary. There is nothing of a more active nature 
than true grace ; it is spiritual and divine life itself. 
Godliness in the heart, is as directly related to practice, 
as a fountain is to a stream. To promote holy prac- 
tice is a principal object of regeneration ; and every 
thing in this great change is calculated to secure this 
important end : " For we are his workmanship, created 
in Christ Jesus unto good works." Eph. 2 : 10. " Who 
gave himself for us, that he might redeem us from all 
iniquity, and purify unto himself a peculiar people, 
zealous of grood works." Tit. 2 : 14. See also 2 Cor. 



ttign XII.] OF GRACiOUS AFFECTlOiSS. 239 

5 : 15 ; Heb. 9 : 14 j Col. 1 : 21, 22 ; 1 Pet. 1:18; Luke, 
1 : 74, 75. Holy practice is as much the object of 
God in all that he does respecting his saints, as fruit i« 
the object of all the husbandman does in the cultiva- 
tion of his field or vineyard. Every thing belonging 
to Christian experience, directly and immediately leads 
to a holy practice. 

As the real saint is always attentive to a holy prac- 
tice, so he only is thus attentive. All unsanctified men 
are workers of iniquity ; they are of their father the 
devil, and his works they will do. Mere pretenders to 
religion will not endure the trials to which, in general, 
professors are exposed ; they will not continue faithful 
to Christ in practice, and follow him whithersoever he 
goes. However far they may proceed in religion, they 
are still the servants of sin ; the chains of their old task- 
masters are not broken; their lusts have still a reign- 
ing power in their hearts, and therefore to these mas- 
ters they will continue to render obedience : " Many 
shall be purified, and made white, and tried ; but the 
wicked" will '• do wickedly." Dan. 12 : 10. An un- 
sanctified man may hide his shi, and in many things, 
and for a time, deny himself; but he will not finally 
renounce his sin ; it is too dear to him : " Wickedness" 
is " sweet in his mouth ; he" spareth " it, and forsaketh 
it not." Job, 20 : 12, 13. Herein principally consists 
the straitness of the gate, and the narrowness of the 
way that leads to life — the way of life is a way of self- 
denial and self-renunciation. 

From what has been said, it is manifest that Chris- 
tian practice, or a holy life, is a great and distinguish- 
ing evidence of saving grace. But I may go further, 
and assert, that it is the chief EvmENCE or grace, both 
as it respects ourselves and others. 



240 THE TWELFTH SIGN [part III 

1. I will consider Christian practice, or a holy life, 
as it is a manifestation of the sincerity of a professor, 
to his neighbors and his Christian brethren. 

That this is the chief sign of grace in this respect, is 
very evident from the word of God. Christ has repeat- 
edly declared that we should know professors by their 
fruits. Matt. 7 : 16. And then, after showing why the 
moral conduct of professors must necessarily form the 
chief and most decisive evidence as to their real cha- 
racter, he repeats the assertion : " Wherefore by their 
fruits ye shall know them." Ver. 20. " Every tree is 
known by" its " fruit." Luke, 6 : 44. It is no where 
said. Ye shall know the tree by its leaves or its flowers ; 
or ye shall know men by their talk, or by what they 
say about their experience, &c. but, " By their fruits 
ye shall know them ; the tree is known by its fruit." 

And as this is the chief criterion to which Christ 
has directed us, in order to our forming a right judg- 
ment of others ; so it is the chief evidence which we 
are to present to others, in order that they may form a 
right judgment of us : " Let your light so shine before 
men, that they may see your good works, and glorify 
your Father" who " is in heaven." Matt. 5 : 16. Christ 
does not say that others, hearing your good words, but 
that others seeing your good works, may glorify your 
Father who is in heaven. The apostles mention Chris- 
tian practice as the principal ground upon which they 
formed a judgment of professing Christians. In the 
beginning of the sixth chapter to the Hebrews, Paul 
speaks of those who have had great illuminations, who 
afterward fall away ; and then, in the ninth verse, he 
adds, " But, beloved, we are persuaded better things 
of you, and things that accompany salvation j" and 
then, in the next verse, he assigns the reason of his 



Sign XII. J OP GRACIOUS AFFECTIONS. 241 

good opinion of them. He does not say that he judged 
favorably of them, from the account they had given 
of the work of God upon their souls, or from their 
talking very experimentally ; but from their work mid 
Labor of love : " For God is not unrighteous, to forget 
your work and labor of love, which ye have showed 
toward his name, in that ye have ministered to the 
saints, and do minister." The same apostle speaks of 
serving God in practice, as the only satisfactory proof 
of supreme love to Christ, and Ef disposition to prefer 
his honor to our own interest : " For all seek their 
own, not the things which are Jesus Christ's; but ye 
know the proof of him, [Timotheus,] that as a son with 
the father, he hath served with me in the Gospel." 
Phil. 2 : 21, 22. A manifestation of our faith without 
works, is a mere profession of faith ; and, as the Apostle 
James says, " What doth it profit, though a man say 
he hath faith ?" James, 2 : 14. There are two ways of 
manifesting to others what is in our hearts ; one by 
what we say, and the other by what we do. Certainly 
our saying that we have faith — that we are converted; 
our relating the manner of our conversion, and the ex- 
perience that accompanied and followed, is only show- 
ing our faith by our words, which the apostle speaks 
of as falling far short of manifesting, or showing our 
faith by our works. 

As the Scriptures very clearly assert, that practice 
is the best evidence of sincerity in a profession of re- 
ligion, so reason teaches the same thing. The com- 
mon sense of mankind universally directs them to 
judge, in other concerns, of men's dispositions, chiefly 
from their practice ; as, for instance, whether a man is 
a loyal subject, a real friend, or a faithful servant. If a 
man professes a great deal of friendship for another. 
E 21 



242 THE TWELFTH SIGN [Part III. 

we conclude at once, from rational principles, that 
-such profession is by no means so decisive as a series 
of actions ; a faithful adherence in the hour of adver- 
sity, and a readiness to sacrifice his own interest, in 
order to promote that of his friend, A prudent man 
will trust to such proofs of friendship, sooner than a 
thousand earnest professions, solemn declarations, and 
affectionate expressions. And it is equally consistent 
with right reason to regard practice as the best evi- 
dence of friendship toward Christ : " He that hath my 
commandments, and keepeth them," says the Lord 
Jesus Christ, " he it is that loveth me." John, 14 : 21. 
Thus, if a man appears to imitate Christ, and greatly 
to exert himself to promote his kingdom and interest 
in the w^orld, we are taught by rational principles, that 
this is an evidence of love, more to be depended upon 
than if he only talked of his love to Christ, and related, 
what he might call, his experience of the love of Christ. 
One man, in declaring his experience, tells how he has 
found his heart weaned from the world ; but he is 
anxious in pursuing the world, and exceedingly un- 
willing to part, for charitable and pious uses, with 
much of what he obtains. Another professing Chris- 
tian says but little ; yet he is ready, at any time, to sa- 
crifice his own interest, or gratification, when it stands 
in the way of his -^uty; and is always willing to part 
with his property to promote religion and the good of 
his fellow-creatures. Now reason teaches, that the lat- 
ter gives a far more credible evidence of a heart weaned 
from the world than the former. If a man appears to 
walk humbly with God, and maintains a conversation 
indicating a broken heart — if he is patient under afflic- 
tion, and meek in his behavior ; he presents better evi- 
dence of humility, than if he told how deep a sense he 



Sign XII.] OF GRACIOUS AFFECTIONS. 243 

has had of his unworthiness, and how he has been 
brought to lie in the dust, emptied of self, &c. If a pro- 
fessor is assuming, and impatient of the least opposi- 
tion, we may be confident that he is not what he pro- 
fesses to be. Again, if a professor of religion manifests 
in his behavior a tenderness of spirit toward those who 
are in calamity, and is willing to communicate his pro- 
perty to promote the welfare of others, both as to their 
oodles and their souls, is not this a much clearer mani- 
festation of a spirit of love to men, than his only tell- 
mg what love he felt to them at certain times, how he 
pitied their souls, and was in travail for them ? Tran- 
sient affections easily produce words ; and words are 
cheap. Hypocrites may be much more easily brought 
to talk, than to act like saints. 

Hence it is evident, that our moral and religious con- 
duct is the most satisfactory manifestation which we 
can possibly make of our piety, as it respects our neigh- 
bors and Christian brethren. 

But then the following things should be well ob- 
served, in order that this subject may be rightly un- 
derstood. 

(1.) It should be remembered, that when the Scrip- 
tures speak of Christian practice, as the best evidence, 
with regard to others, of our being in a state of grace, 
a profession of religion is always supposed. The crite- 
rion, mentioned above, was given to the followers of 
Christ exclusively, to guide them in their opinions of 
professing Christians, and of those who offered to be- 
come members of their societies ; and not for the trial 
of heathens, or of those who made no profession of 
Christianity, and with whom therefore they had no- 
thing to do. This is evident from the passage already 
quoted from the seventh of Matthew, " By their fruits 



244 THE TWELFTH SIGN [Part III. 

ye shall know them." Jesus Christ applies this rule 
to those who made a very high profession, that is, the 
false prophets, who came in sheep's clothing, verse 15. 
In the following passage of the epistle of James, it is 
evident that both the person speaking, and the person 
spoken to, are professors of faith in Christ : " Shov/ 
me thy faith without thy works, and I will show thee 
my faith by my works." 

But what, it may be asked, is comprehended in a 
profession of religion ? I answer, first, it is implied 
that it be made with an enlightened understanding. 
Professors of religion must be so far instructed in +he 
principles of Christianity, as to understand the proper 
import of what is expressed in their profession. But 
in order to a credible profession of religion, it is not 
necessary that a particular account should be given of 
the method by which the Holy Spirit effected the work 
of conversion. There are no traces in Scripture of any 
such relation being required by the apostles or primi- 
tive Christians, in order to their receiving and treating 
others as their brethren ; or of their first examining 
candidates respecting the particular order of their ex- 
perience. They required of them a profession as to 
what was wrought ; but no account of the manner in 
which it was effected. There is not, in the Scriptures, 
even the shadow of any such custom. 

I am far from denying the expediency of professors 
giving an account of their experience to their brethren ; 
nor do I suppose that giving an account of our expe- 
rience, as to particular exercises of grace, affords no 
assistance to others in forming a judgment of our state; 
I admit also, that our being able to give a distinct ac- 
count of the manner of our conversion, is a circum- 
stance which adds clearness to the evidence of a work 



Sign XII.J OF GRACIOUS AFFECTIONS. 245 

of grace. But what I mention as unscriptural, is the 
requiring a particular and exact account of the method 
and steps by which the Spirit of God proceeded in 
bringing our souls into a state of salvation, as absolute- 
ly indispensable in order to our being esteemed real 
Christians ; and the neglect or rejection of other signs 
of a state of grace, which are far more important and 
decisive. 

A profession of religion, is also a profession of all that 
is necessary in order to our being christians. If we take 
one part of religion and leave out another that is essen- 
tial to it, what we take is not religion, because something 
which is of the essence of it is wanting. Thus, in or- 
der to a profession of religion, we must profess that we 
believe in Jesus Christ as the only Savior, because such 
belief is essential to Christianity. We must also pro- 
fess to believe that Jesus Christ made an atonement for 
sin. In short, we must profess faith in all the essential 
doctrines of the Gospel, because a belief of these is ab- 
solutely necessary in order to real piety. But there 
are other things as essential to religion as an orthodox 
creed, of which it is therefore as necessary that we 
should make profession, before we can with propriety 
be said to profess religion. Thus it is essential to per- 
sonal religion, that we repent of our sins, that we for- 
sake them, and that we cordially embrace Christ as our 
Savior, giving up ourselves to be his servants entirely 
and for ever. Such things as these belong as much to 
the essence of religion, as the belief of any of the doc- 
trines of the Gospel, and therefore the profession of 
them, either expressed or implied, as much belongs to 
a Christian profession. In ascertaining the different 
parts of a Christian profession, we must be guided by 
the word of God. 

E 21* 



246 THE TWELFTH SIGN [Part III. 

One particular to which a Christian profession 
must have respect, is repenlance, implying a convic- 
tion that God would be just in our condemnation. See 
Matt. 3:6; Mark, 1:4; Matt. 3 : 7-13 ; Acts, 2 : 38; 
Neh. 9:2,33,35. 

Again, I notice a profession of decided reliance upon 
the work of Christ for salvation. See Isa. 45 : 22, «Scc; 
Deut. 26:17; 1 Cor. 1:30,31. 

And lastly, I mention a profession of universal obe- 
dience to the will of God. See Exod. 19 : 8 ; & 24 : 
3, 7 ; Deut. 26 : 16—18 ; 2 Kings, 23 : 3 ; Neh. 10 : 28, 
29; Psa. 119 : 57, 106; 2 Chron. 15 : 12—14. 

Hence, in order to our being justly esteemed sincere 
professors of religion, according to the rides of Christ 
and his apostles, we must exhibit a holy life, together 
with a profession, either expressing, or at least imply- 
ing, such particulars as those which have now been 
enumerated. 

(2.) That we may rightly understand how Christian 
practice is the best evidence of the sincerity of a pro- 
fessing Christian, it is necessary that what has been 
said respecting the nature of Christian practice should 
be borne in mind, and that it should be considered how 
far this may be visible to others. Merely that a pro- 
fessor of religion is a moral man, is no decisive proof 
of the sincerity of his profession. To proceed no fur- 
ther than this, is not making our light shine before men. 
This is not that worl: and labor of love manifested 
toward the name of Christ, which gave the apostle 
such a conviction of the sincerity of the professing 
Hebrews. Heb. 6 : 9, 10. There may appear nothing 
m a man's life and conversation inconsistent with his 
being truly pious, and yet there may be no clear, posi- 
tive evidence that he is so. But there may be very de- 



Sign XII.J OP GRACIOUS AFFECTIONS. '247 

cisive, positive evidence of holiness in the general con- 
duct of professors. They may give evidence of the 
universal performance of their duty, both to God and 
toman; of their walking as Christians in the house of 
God, in their families, and among their neighbors ; of 
a disposition to deny themselves, and a willingness to 
suffer for Christ, for the interests of religion, and for 
the benefit of their brethren ; and when this is the case 
there is an evidence of their sincerity, far more decisive 
and important than would be afforded by all other 
marks of gracious affections united. 

(3.) It must be remembered, agreeably to what has 
been already observed, that no appearances whatever 
are infallible 'proofs of grace. The signs which have 
been mentioned are the best that can be given ; and are 
such as oblige us to receive the professors as saints, and 
to rejoice in them, and love them as the children of God : 
but nothing that appears to us in their spirit and con- 
duct, can be sufficient to produce an absolute certainty 
in our minds, as to the state of their souls; for we see 
not their hearts, nor all their behavior; much of it is 
in secret. It is impossible to determine with certainty, 
how far a person, from wrong principles, may proceed 
in the imitation of Christian graces. Though undoubt 
edly, if we were acquainted with as much of men's 
practices as their own consciences are, we might judge 
with infallible certainty as to their state. — This will fur- 
ther appear from what follows. 

Having thus considered Christian practice as the best 
evidence of our sincerity, as it respects others, I now 
proceed, 

2. To observe, that the Scriptures also speak of Chris- 
tian practice as a satisfactory evidence of grace to our 
9wn consciences: " Hereby we know that we know him^ 



248 THE TWELFTH SIGN [Part III. 

if we keep his commandments." 1 John, 2 : 3. "My 
little children, let us not love in word, neither in tongue, 
but in deed, and in truth. And hereby we know that 
we are of the truth, and shall assure our hearts before 
nim." 1 John, 3 : 18, 19. And the Apostle Paul,in the 
sixth of Hebrews, speaks of the work and labor of 
love of those to whom he wrote, as that which pro- 
duced in them a persuasion that they possessed some- 
thing superior to the highest common illuminations; 
and which tended to afford them the most satisfactory 
hope concerning themselves: "But, beloved, we are 
persuaded better things of you, and things which ac- 
company salvation, though we thus speak. For God 
is not unrighteous to forget your labor of love, which 
ye have showed toward his name, in that ye have min- 
istered to the saints, and do minister. And we desire 
that every one of you do show the same diligence, to 
the full assurance of hope unto the end." verse 9, &c. 
The apostle directs the Galatians to examine their prac- 
tice, that they might rejoice in the safety and happiness 
of their state : " Let every man prove his own work, 
and then shall he have rejoicing in himself, and not in 
another." Gal. 6 : 4. The Psalmist says, "Then shall 
I not be ashamed, when I have respect unto all thy 
commandments," Psa. 119:6. Our Savior, speaking 
to his immediate followers, says, "Not every one that 
saith unto me. Lord, Lord, shall enter into the kingdom 
of heaven; but he that doeth the will of my Father. — 
Many will say unto 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. There- 
fore, whosoever heareth these sayings of mine, and 
doeth them, I will liken him unto a wise man who built 
his house upon a rock. And every one tliat heareth 



Sign XII.'J OF GRACIOUS AFFECTIONS. 249 

those sayings of mine, and doeth tliem 7iot, shall be 
iikeaed unto a foolish man" who " built his house upon 
the sand." Matt. 7 : 21-26. 

But for the sake of greater clearness, I would show 
WHAT WE ARE TO UNDERSTAND by Christian practice, 
when the Scriptures represent it as a sure evidence to 
ourselves that we are real Christians ; and then attempt 

to PROVE THAT THIS IS THE BEST EVIDENCE which any 

man can have of his being a Christian indeed. 

(1.) I would explain the nature of that practice, 
which the Scriptures represent as a sure evidence to 
ourselves that we are real Christians. 

When the Scriptures speak of good works, we can- 
not reasonably suppose that they have respect merely 
to what is external, and not at all to the aim or inten- 
tion of tlie agent. Exertions of the body, thus regarded, 
are neither acts of obedience nor disobedience, any 
more than the motions of the body in a convulsion. 
But that obedience which constitutes the best evidence 
of grace, as it respects ourselves, is the obedience of 
the soul. 

There are two kinds of exercises of grace. There 
are those which begin and terminate within the soul, 
possessing no immediate relation to any thing that is 
practical. Such are the exercises of grace which are 
confined to contemplation. 

There is another kind of gracious exercise which is 
practical, because it immediately respects something 
to be done. It is the influence of grace, in the volitions 
of the will, directing our actions. As, for instance, when 
a believer, from a spirit of Christian charity, commu- 
nicates to the necessities of the poor, or willingl}^, from 
supreme love to Christ, endures persecution, in the 
path of duty ; in both tlicsc cases there are the opera- 



250 THE TWELFTH SIGN [Part lU. 

tions of grace, producing their correspondent actions. 
The acts of the soul, under the influence of grace, in 
the performance of good works, are the good works 
themselves. As Dr. Doddridge observes, the determi- 
nations of the will are, indeed, our very actions. In this 
exercise of the soul, is included the aim and intention 
of the mind. We should not regard the motions of a 
statue distributing alms by clock-work, as being acts 
of obedience to Christ ; neither should we call the vo- 
luntary actions of any man, however agreeable in ap- 
pearance to the will of God, by the name of obedience 
to Christ, if he had never heard of him, or had no re- 
ference to his commands in what he did. If true Chris- 
tian obedience does not consist in the mere motions of 
the body only, but in the operations of the soul also, 
the whole exercise of the mind must be considered, in- 
cluding the motives by which it is actuated, and the 
respect it has to the will of God ; otherwise it cannot 
be ascertained that our actions are obedience to the will 
of God. As he regards the soul more than the body, it 
is the principle by which our minds are influenced, that 
he chiefly regards in all our actions. 

Now this is what we are to understand by obedience, 
when mentioned in Scripture, as a sure evidence to 
ourselves that we possess a principle of grace : it is the 
obedience of the soul, prompting and govemiing our 
moral actions. When practice is mentioned as a de- 
cis-ive evidence of our piety as it respects ourselves, 
that in our practice with which we only are acquainted 
is always included. When Christ, at the conclusion 
of his sermon upon the mount, speaks of our doing, or 
practising those sayings of his, as the grand evidence 
of our being true disciples, he has respect not only to 
our actions, but also to the exercise of mind by which 



Sign XII.] OF GRACIOUS AFPECTIONS. 251 

those actions are prompted. This will be evident, if 
we consider what those sayings are to which he refers : 
we shall find them as follows : " Blessed are the poor 
in spirit ; blessed are they that mourn ; blessed are the 
meek; blessed are the merciful; blessed are the pure 
in heart ;" &c. &c. We are often commanded to love 
one another; but this commandment respects chiefly 
an exercise of mind, terminating in practice. When 
we are told in Scripture, that men shall, at the last day, 
be judged " according to their works," and that " all 
shall receive according to the things done in the body," 
we are not to understand this of actions only ; for God 
is often spoken of as searching the heart and trying 
the reins, that he may render to every one according 
to his works. See Rev. 2 : 23 ; Jer. 17 : 9, 10. 

Though in this evidence of sincerity, what is inward 
is of greatest importance, yet what is outward is also 
included ; and hereby are cut off all pretensions which 
any man, who externally lives wickedly, can possibly 
have as to signs of godliness. 

(2.) I proceed to show, that Christian practice, thus 
explained, is the chief evidence to ourselves that we are 
really Christians. It is an evidence very much supe- 
rior to any evidence drawn from our first convictions, 
our knowledge, or our comfort, or any exercises of 
grace whatever, which begin and end in the mind. 
This appears from the following arguments. 

Argument I. Reason clearly shows, that those things 
which men, when left to follow their own choice^ 
shoio by their actions that they prefer, are what they 
do really prefer in their hearts. Sincerity in religion, 
agreeably to what has been observed, consists in 
placing our affections supremely upon God, in having 
a disposition to resign all for Christ, &c. But our ac- 



252 THE 'IWELFTH SIGN [Part IIL 

tions are the proper evidence as to what we really 
prefer. As, for instance, when God and other things 
are placed in competition : religion and its connected 
blessings on the one hand, and worldly interest or plea- 
sure on the 'oiS^j a mln's beh'^vior under such cir- 
cumstances, in a^Jially forsaking the one and adhering 
to the other, is the proper test as to which he really 
prefers. Sinceritj^-consists in forsaking all for Christ 
in heart ; but to forsake all lor Chril^'in heart, is the 
same thing as to have a heart to forsake all for Christ ; 
and certainly the proper trial, whether a man has such 
a disposition, is his being actually put to it — his having 
Christ and other things so placed in competition, that 
he must necessarily forsake the one and adhere to the 
other. 

It is therefore extremely absurd for any one to say 
that he has a good heart, while he lives a wicked life, 
or does not bring forth the fruit of universal holiness 
in his practice. For it is proved, in fact, that such men 
do not love God supremely. Men who live in the in- 
dulgence of sin, and yet flatter themselves that they 
shall go to heaven, act as though they hoped to make 
a fool of their Judge. This is implied in what the 
apostle says in the following passage : " Be not de- 
ceived, God is not mocked ; for whatsoever a man sow- 
eth, that shall he also reap." Gal. 6 : 7. 

Argument 11. It is also evident, that those circum- 
stances which put it to the test, whether men will prefer 
the approbation of God to other things in practice, are 
the proper trials of their sincerity. Those circum- 
stances which constitute the difficulties of religion, or 
those things which render the performance of our duty 
difficult, upon any other principle than the love of God, 
tre properly denominated trials. They are so, because 



sign XII. ' OF GRACIOCS AFFECTIONS. 253 

by them the reality of a supreme love to God is brought 
to the test of experiment and fa:t. The Scriptures, 
when they call the difficulties by which Christians are 
exercised, temptations or trials, explain themselves to 
mean thereby, the trials of our faiih. See James, 1 : 
2, 3 ; 1 Pet. 1 : 6, 7. The Apostle Paul speaks of the 
duty of parting with our property for the poor, as the 
proof of the sincerity of our love. 2 Cor. 8 : 8. The 
difficulties of religion are often represented in Scrip- 
ture, as trying professors in the same way as the fur- 
nace tries gold and silver. Psalm 66 : 10, 11 ; Zech. 
13 : 9. That which has the appearance of gold, is put 
into the furnace in order that it may be ascertained 
whether it is what it seems to be, or not. So the diffi- 
culties of religion try those who have the profession 
and the appearance of saints. If we put gold into the 
furnace, we ascertain its great value and preciousness ; 
and so, when under trials, true Christian virtues appear 
in all their inestimable importance. 1 Pet. 1, 7. Pure 
gold Vv'ill come out of the furnace in full weight ; so 
true saints will lose nothing in the furnace of affliction ; 
they will come forth as gold. Job, 23 : 10. When God 
is saidvio try men, we are not to understand that he 
tries them for his own information, or that he may ob- 
tain evidence of their sincerity ; but chiefly for their 
satisfaction, and to exhibit evidence to iheu' own con- 
sciences. Thus when God is said to prove Israel by 
difficulties in the wilderness and by their enemies in 
Canaan, to know M'hat was in their hearts, v.'hether 
they would keep his commandments or not, it must be 
understood that these trials were to manifest their sin- 
cerity to themselves, that they might know what was 
in their own hearts. So when God tempted, or tried 
Abraham with that painful command of offering up his 
E 22 



254 THE TWELFTH SIGN [Part III. 

son, it was not for his own satisfaction, but for the sa- 
tisfaction of Abraham, that he might have a clear ma- 
nifestation of the favor of God toward him. When 
Abraham had proved faithful under this trial, God says 
to him, " Now I know that thou fearest God, seeing 
thou hast not withheld thy son. thine only son from 
me." This declaration implies, that in the practical ex- 
ercise of grace, the existence of that grace was ren- 
dered more evident. We find also that Christ repeated- 
ly adopted the same means of convincing those who 
pretended friendship to him. and of showing them what 
they were. This was the method he took with the rich 
young man. Matt. 19 : 16, &c. This man appeared to 
show much respect for Christ ; he came kneeling to 
him, calling him Good Master, and making a great pro- 
fession of obedience to the commands of God ; but 
Christ put his sincerity to the test, by bidding him sell 
all that he had, give it to the poor, take up his cross 
and follow him. So he tried another, of whom we 
read in Matt. 8 : 20. This person professed great re- 
spect for Christ, saying, " Lord, I will follow tliee 
whithersoever thou goest." Christ immediately puts 
his friendship to the test, by telling him that " the foxes 
have holes, and the birds of the air have nests, but the 
Son of Man hath not where to lay his head." And 
thus Christ is accustomed still to try professors in gene- 
ral. The seed sown in different kinds of ground, ap- 
pears all alike when it first springs up ; yet when it is 
tried by the heat of the sun, the difference becomes 
evident. 

Since therefore these are the things by which God 
is pleased to try us, it is undoubtedly the safest way 
for us to try ourselves by the same means. As these 
trials are not for his information, but for ours, we ought 



Sign XII.] OP GRACIOUS AFFECTIONS. 255 

to receive our information from them, respecting the 
sincerity of our attachment to Christ. If we wish to 
know whether a building is strong or not, we should 
view it when the wind blows. When a man comes to 
the place where the path divides, one branch leading 
to Christ, the other to the gratification of his lusts, 
then he is brought to the test, then his real disposition, 
or the state of his mind, is likely to be ascertained. 

Argument. III. Another argument by which it is 
proved that holy practice, as it has been already de- 
scribed, is the best evidence to ourselves of our being 
in a state of grace, is, that by practice grace is said in 
Scripture to be made 'perfect, or to he jinislied : " Seest 
thou how faith wrought with his works, and by works 
was faith made perfect," or finished, as the original 
properly means. James, 2 : 22. Our love to God is said 
to be made perfect, or finished, in our keeping his com- 
mandments : " 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 the 
love of God is perfected." 1 John, 2 : 4, 5. The com- 
mandment of Christ, to which the apostle here alludes, 
as appears from the following verses, is that great com- 
mand of his, which respects deeds of love to our bre- 
thren. Again, we have a similar passage in chap. 4, 
ver. 12. " If we love one another, God dwelleth in us, 
and his love is perfected in us." 

Now if grace is thus made perfect in its fruit, if 
these practical exercises of grace are those in which it 
appears in its proper effects, in which whatsoever be- 
longs to its design, tendency, and operation, is com- 
pleted, then these exercises must be the best evidences 
of grace. The nature and tendency of every principle 
must appear with the greatest clearness in its most 



256 THE TWELFTH SIGN [Part III 

perfect exercises. The Apostle James says, by works 
is faith made perfect ; and from this he argues, that 
works are the chief evidence of faith. James, 2 : 22. 
And ihe Apostle John, after he has repeatedly told us, 
that love is made perfect by our keeping the command- 
ments of Christ, observes, that perfect love casteth out 
fear. 1 John, 4 : 18. 

Argument IV. Another circumstance which makes 
it apparent that holy practice is the principal evidence 
which we ought to make use of in judging both of our 
own and of the sincerity of others, is, that this evi- 
dence is above all others insisted on in Scripture. A 
common acquaintance with the Bible will be sufficient 
to convince any one, that this is far more insisted on, 
as an indication of true piety, than any other evidence. 
In the New Testament, where Christ and his apostles 
are purposely directing us to marks of true godliness, 
this is almost exclusively mentioned. It may be ob- 
served also, that Christ and his apostles very often, in 
speaking upon the great doctrines of religion, so far 
show what the nature of true godliness is, that, by just 
consequence, we may infer what are the signs by which 
it is indicated. They also frequently, and with design, 
propose criterions for the trial of professors, introduc- 
ing what they say with such expressions as these : 
" By this are manifest the children of God, and the chil- 
dren of the devil : hereby we shall assure our hearts," 
&c. But I find no place, in which either Christ or his 
apostles "point out signs of godliness, but where Chris- 
tian practice is almost the only thing insisted on. In 
many of those places indeed, " love to the brethren" is 
spoken of as a sign of godliness ; and there is no other 
virtuous aifection, or disposition, so often mentioned 
as a mark of true grace ; but then the Scriptures ex- 



Sign XII.] OF GRACIOUS AFFECTIONS. 267 

plain themselves to mean chiefly this affection as ex- 
ercised and expressed in practice^ or in deeds of love. 
The Apostle John, who, above all others, insists on love 
to the brethren as a sign of godliness, very evidenlly 
means love terminating in practice : " 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 goods, and seeth his 
brother have need, and shutteth up his bowels of com- 
passion from him, how dwelleth the love of God in 
him ? My little children, let us love not in Avord, nei- 
ther in tongue, but in deed," that is, practically, " and 
in truth. And hereby we know that we are of the 
truth, and shall assure our hi^arts before him." So that 
when the Scriptures insist on our loving one another, 
as a great sign of godliness, we are not thereby to un- 
derstand the mere workings of affection, so much as 
our cordially practising all the duties we owe to our 
brethren : all that the New Testament repeatedly tells 
us is comprehended in the duty of loving others. Rom. 
13 : 8 and 10 ; Gal. 5 : 14 ; Matt. 22 : 39, 40. So that, 
in reality, there is no passage in the New Testament, 
in which a sign of godliness is pointed out, in which 
holy practice is not chiefly intended. This clearly 
proves that holy practice is the chief evidence of real 
godliness. As therefore, we profess to make the word 
of God our rule, we should undoubtedly try ourselves 
by those marks to which the Scriptures direct us for 
that purpose. And surely those things which Christ 
and his apostles chiefly insisted on, as signs of grace, 
ministers ought chiefly to insist on with the same view. 
To insist much on those things on which the Scrip- 
tures insist little; and to insist little upon those things 
upon which the Scriptures insist much, is a most dan- 
E 22* 



258 THE TWELFTH SIGN. [Part III. 

gerons error. The Scriptures were made for man, and 
they are by Infinite Wisdom fitted for our use and bene- 
fit: we should, therefore, make them our guide in 
judging of religion and of ourselves. 

Holy practice is not only more frequently men- 
tioned and msisted on than other signs; but in many 
places it is represented as the chief evidence. If God 
was now to speak from heaven to resolve our doubts 
respecting marks of godliness, and should point out 
some particular sign, by which we might know with 
certainty whether we were sincerely godly or not; 
should we not regard it as a matter beyond doubt, that 
the evidence mentioned was given as a special, distin- 
guishing sign of true godl".iess — a mark which, above 
all others, was to be decisive ? Now this is precisely 
the case with the evidence of which I am speaking. 
God has very often expressed himself in the following 
manner concerning Christian practice : " He that hath 
my commandments, and keepeth them, he it is that 
loveth me." John, 14 : 21. This declaration, as appears 
from the context, was made to comfort his disciples 
after his departure. I would observe, that not only 
the emphasis with which Christ expresses himself is 
remarkable, but also his repeatedly enforcing the sub- 
ject, as he does in the context: "If ye love me, keep 
my commandments." ver. 15. " If a man love me, he 
will keep my words.-' ver, 23. In the next chapter he 
repeatedly makes similar declarations : " Herein is my 
Father glorified, that ye bear much friiit, so shall ye be 
my disciples." ver. 8. "Ye are my friends, if ye do 
whatsoever I command you." ver. 14. — ^' Hereby we 
know that we know him, if we keep his command- 
ments." 1 John, 2: 3. "Whoso keepeth his word, i« 
him verily is the love of God perfected: hereby know 



aign XII.] OF GRACIOUS AFFECTIONS. 259 

we that we are in him." ver. 5. " Let us love in deed 
and in truth : hereby we know that we are of the truth," 
chap. 3: 18, 19. And how evidently is holy practice 
mentioned as the grand mark of distinction between 
the children of God and the children of the devil, in 
the tenth verse of the same chapter: "In this the chil- 
dren of God are manifest, and the children of the de- 
vil." "He that doeth righteousness, is righteous — he 
that commitleth sin is of the devil." ver. 7, 8. We 
have a similar emphatical declaration in 2 John, 6, 
" This is the love of God, that we walk after his com- 
mandments;" that is, as we must understand the ex- 
pression, This is the proper evidence of love. Again, 
in 1 John, 5:3. " This is the love of God, that v/e keep 
his commandments." So the Apostle James, speaking 
of the proper evidences of real piety, says, "Pure re- 
ligion and undefiled before God and the Father, is this, 
To visit the fatherless and widows in their affliction, 
and to keep" ourselves "unspotted from the world." 
James, 1 : 27. 

On the other hand, the Scriptures never u?e such em- 
phatical expressions respecting any other signs of hy- 
pocrisy, as that of unholy practice: "Be not deceived, 
God is not mocked ; for whatsoever a man soweth, that 
shall he also reap." Gal. 6 : 7. "Be not deceived; nei- 
ther fornicators, — nor idolaters, — nor adulterers, — nor 
thieves, — nor drunkards, &c. shall inherit the kingdom 
of God." 1 Cor. 6: 9, 10. "He that saith, I know him, 
and keepeth not his commandments, is a liar, and the 
truth is not in him." I John, 2 : 4. "If any man among 
you seem to be religious, and bridleth not his tongue 
but deceiveth hisown heart, that iran's religion is vain," 
James, 1 : 26. A. " higliway shall be there — and it shall 
be called, The v/ay of holiness ; the unclean shall not 



200 THE TWELFTH SIGN [Part III 

pass over it." Isa. 35 : 8. " And there shall in no wise 
enter into" the celestial city "any thing that worketh 
abomination or maketh a lie." Rev. 21 : 27. 

A}-gument V. Another circumstance which renders 
it evident that holy practice is the best proof of our 
sincerity as professors of religion, not only to the 
world, but to our own consciences, is, that tiiis is the 
chief evidence which will hereafter be made use oj 
be/we the juda-ment seat of God; according to which 
the sentences then pronounced will be regulated, and 
the state of every professor of religion unalterably de- 
termined. At the last day there will be a manifest and 
conspicuous trial of professors, at which evidence will 
be produced. But the final judgment of men, in order 
to their everlasting retribution, will not be a trial of 
the statp of their hearts for the satisfaction of the 
Divine Mind; but a declarative judgment, a manifes- 
tation of the justice of God to their own consciences 
and to the world. Hence the day of judgment is called 
the day of the " revelation of the righteous judgment 
of God." Rom. 2 : 5. The design of the future trial 
and judgment of men, will be especially the clear 
manifestation of the righteous judgment of God to 
the conscience of each individual. The Scriptures 
abundantly teach us, that the chief evidences of which 
the Judge will make use, and according to which the 
final state of every man will be determined, will be our 
works, or moral conduct in this world : " And I saw 
the dead, sm.all and great, stand before God ; and the 
books were opened ; and the dead were judged out of 
those things which were written in the books, accord- 
ing to their works; and the sea gave up the dead which 
were in it ; and death and hell," or the unseen world, 
'•delivered up the dead which were in them; and 



Sign XII.J OF GRACIOUS AFFECTIONS. 261 

every man was judged according to" his "works." 
Rev. 20 : 12, 13. See also 2 Cor. 5 : 10. In that most 
particular description of the day of judgment in the 
25th chapter of Matthew, the moral conduct of men is 
the only evidence mentioned by Christ as that by 
which the sentence of each individual will be regu- 
lated. 

Hence we may undoubtedly infer, that our works, 
as explained above, are the most decisive criterion as 
to our real state : and in forming a judgment of our- 
selves now, we should certainly adopt that evidence 
which our supreme Judge wi.U chiefly make use of 
when we come to stand before him at the last day. 

From what has been said, it is abundantly clear, 
that Christian practice is the most decisive evidence of 
the gracious sincerity of professors, both to themselves 
and to others. The saints may have other exercisp* 
of grace besides these, which are very satisfying to 
themselves; but still this is the chief and most decisive 
evidence. There may be several circumstances which 
show that a certain tree is a fig-tree, but the most de 
cisive evidence is that it actually bears figs. 

Christian practice is that evidence which confirms' 

EVERY OrnER INDICATION OF TRUE GODLINESS. There is 

not one giace of the Spirit of God, of the existence of 
which, i;i any professor of religion, Christian practice 
is not the most decisive evidence. 

Practice is the most decisive proof of the saving 
knowledge of God. This appears from a passage 
already quoted: "Hereby we know that we know 
him, if we keep his commandments." It is in vain for 
us to profess that we know God, if in works we deny 
him. Tit. 1 : 16. And if we know God, but glorify 



262 THE TWELFTH SIGN [Part IIL 

him not as God, our knowledge will only lead to 
our condemnation. Rom. 1 : 21. The distinguishin«T 
mark of that knowledge which saves and makes happy, 
is that it is practical : " If ye know these things, happy 
are ye if ye do them." John, 13 : 17. " To depart from 
evil, is understanding." Job, 28 : 28. 

Holy })ractice is the most decisive evidence of the 
reality of our repentance. When the Jews professed 
repentance, confessing their sins to John, while he was 
preaching the baptism of repentance for the remission 
of sins, he directed them to the best way of obtaining 
and exhibiting proper evidence of the truth of their 
repentance, when he said to them, " Bring forth fruits 
meet for repentance." Matt. 3 : 8. Agreeable to this 
was the practice of the Apostle Paul. See Acts, 26 : 20. 
Pardon and m^rcy are of en promised to him who, as 
an evidence of true rej entance, forsakes his sins. 
Prov. 28 : 13; Isaiah, 55 : 7, and many other places. 

Holy practice is the best evidence of saving- faith. 
The Apostle James speaks of works, as justifying our 
profession of faith, or manifesting the sincerity of our 
profession, not only to the world, but to our own con- 
sciences. James, 2 : 21-24. In the 20th end 26th 
verses, be speaks of the practical nature ol faith as 
constituting its very essence. Doubtless, then, prac- 
tice is the best evidence of faith. 

Practice is the most decisive proof of our having 
come to Christ as our Savior. Our coming to Christ 
savingly, is our coming to him so as to forsake all for 
him, so far as circumstances may require. Christ pro- 
mises us eternal life on condition of our coming to 
him ; but he requires such a coming as that to which 
he directed the young man who came to inquire what 
he should do that he might have eternal life : Christ 



Sign XII.J OP GRACIOUS AFFECTIONS. 263 

bade him " go and sell all that he had, and come and 
follow him." Had he really consented, the proper evi- 
dence of his having done so would have been his ac- 
tually doing as he was commanded. When Christ 
called Levi the publican, he was sitting at the receipt 
of custom, and occupied with his worldly gains ; the 
compliance of his mind with the invitation was mani- 
fested by his actually leaving all and following the 
Savior. Luke, 5 : 27, 28. Christ and other things are 
set before us together, in order that we may practically 
cleave to the one, and forsake the other ; and our prac- 
tically cleaving to Christ, is our acceptance of him. 
Our cleaving to Christ in practice, is that act of the 
mind which may with the greatest propriety be de- 
nominated the coming of the soul to Christ. 

Practice is the most decisive evidence of our trusting 
in Christ for salvation. The word trust, according to 
the more ordinary use of it, conveys the idea of our 
being induced to make some venture in practice, or to 
do something on the credit of the sufficiency and faith- 
fulness of some other person; and therefore the proper 
evidence of this exercise of the mind, is our actually 
making the venture required. Hence it is, that, in 
complying with the difficulties of Christian practice, 
in a dependence on the sufficiency and faithfulness 
of Christ, we are said to trust in him for everlasting 
life. We depend on such promises as the following: 
" He that loseth his life for my sake, shall find it." Matt. 
10 : 39. Abraham, the father of believers, trusted in 
Christ, and by faith forsook his own country, in a re- 
liance on the covenant of grace which God had estab- 
li(3hed with him. Heb. 11 : 8, 9. Thus also, " by faith 
Moses refused to be called the son of Pharaoh's daugh- 
ter, choosing rather to suffer affliction with the people 



264 THE TWELFTH SIGN [Part IIL 

of God, than to enjoy the pleasures of sin for a sea- 
son." Heb. li : 24, &c. By faith others exposed them- 
selves to be sawn in sunder, and to be slain by the 
sword ; endured the trial of cruel mockings, of scourges, 
of bonds, and of imprisonments; they wandered about 
in sheep skins and goat skins, being destitute, afflicted, 
tormented. In this sense the Apostle Paul by faith 
trusted in Christ : " 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." 2 Tim. 1 : 12. He who, on the 
credit of what he hears of a future Avorld, forsakes all, 
at least so far as there is occasion, making every thing 
subservient to his everlasting interest, is the only per- 
son who can with propriety be said to venture on the 
report of the Gospel ; and this is the proper evidence 
of a real trust in Christ for salvation. 

Practice is the proper evidence of a gracious love, 
both as that affection respects God and our fellow-men. 
This is clearly taught by very numerous passages of 
Scripture already quoted. 

Practice is the proper evidence of humility. That 
expression or manifestation of humility which God 
requires, and to which therefore we should pay par- 
ticular attention, is imlking humhhj. Micah, 6 : 8. 

Practice is the proper evidence of \hefe(Lr of God: 
" The fear of the Lord, is to hate evil." Prov. 8 : 1.3. 
" By the fear of the Lord, men depart from evil." 
Chap. 16 : 6. See also Psalm 34 : II, &c. ; Prov. 3:7; 
Job, 1 : 8. 

Practice is the proper evidence of a gracious hcype 
" Everyman that hath this hope in him purifieth him- 
self, even as he is pure." 1 John, 3 : 'd. Patient con- 



Sign XH.J OF GRACIOUS AFFECTIONS. 265 

tinuance in well doing, through tlie difficulties and 
trials of the Christian course, is often mentioned as 
the proper expression and fruit of Christian hope : 
" 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. 1 Pet. 1 : 13, 14. " Remembering without 
ceasing your work ot faith, and labor of love, and pa- 
tience of hope." 1 Thess. 1:3. " Lord, I have hoped 
for thy salvation, and done thy commandments." Psalm 
1 19 : 166. " That they might set their hope in God, 
and not forget the v/orks of God, but keep his com- 
mandments." Psalm 78 : 7. 

A cheerful performance of duty is the proper evi- 
dence of a true holy jm/ : " Thou meetest him that 
rejoiceth, and worketh righteousness." Isaiah 64 : 5. 
'' The abundance of their joy — abounded imto the 
riches of their liberality." 2 Cor. 8 : 2. 

Practice is the proper evidence of Christian forti- 
tude. A good soldier is proved, not at home, but in 
the field of battle. 1 Cor. 9 : 25, 26 ; 2 Tim, 2 : 3-5. 

As holy practice is the chief evidence of our being 
possessed of grace ; so the degree in which our expe- 
rience is productive of practice, shows the degree in 
which our experience is spiritual and divine. Whatever 
pretensions we may make to great discoveries, great 
love and joy, they are no further to be regarded than 
as they actually influence our practice. Allowance 
must indeed be made for natural temper ; but still our 
progress in grace is ascertained by the degree in which 
it is efficacious in practice. The effect of grace is as 
great, and the alteration as remarkable, in a person of 
a bad natural temper, as in another. Although a per- 
son of such a temper will not behave himself so well 
E 23 



266 THE TWELFTH SIGN [Part 111. 

with the same degree of grace, as another person 
would do, yet the change may be as great, because a 
person of a good natural temper did not behave him- 
self so ill before conversion. 

Thus having endeavored to prove that Christian prac- 
tice must be the proper and most decisive evidence of 
saving grace ; before I conclude this Treatise, I would 
say something in reply to two objections, which may 
perhaps be raised against what has been advanced upon 
this subject. 

Objection I. It may perhaps be said, that what has 
been insisted on, is evidently contrary to the opinion 
prevaihng among good people, that professors should 
judge of their state chiefly by their feelings and expe- 
rience. 

I answer, This opinion is no doubt correct, and de- 
serves to be received amongst good people ; but it is a 
great mistake to suppose that what has been said, is at 
all contrary to that opinion. Evangelical, or holy prac- 
tice, is spiritual practice, and not mere corporeal mo- 
tion. It is the exertion of a spirit, animating, command- 
ing and directing the body to which it is united, and 
over which it has power given it by the Creator. And 
therefore the main thing in holy practice, is the dispo- 
sition of the mind. The exercises of grace, of which 
the believer is sensible, constitute Christian experience; 
and this experience consists as much in those opera- 
tions of grace upon the will, by which our actions are 
immediately directed, as in mere mental exercises. 
These exercises of grace are not the less a part of 
Christian experience, because they are immediately 
connected with our actions. For instance, ardent love 
to God is not the less a part of gracious experience 



Sign XII.] OF GRACIOUS AFFECTIONS. 267 

because it is that which immediately produces some 
self-denying or extraordinary action, tending to pro- 
mote tlie honor and glory of God. 

To represent Christian experience and practice as 
properly and altogether distinct, is wrong. Indeed, all 
Christian experience is not necessarily connected with 
practice; but all Christian practice is in reality expe- 
rience. Holy practice is one kind, or part of Chris- 
tian experience ; and both reason and Scripture repre- 
sent it as the chief, the most important, and the most 
distinguishing part of it. " He judgeth the cause of 
the poor and the needy: was not this to know me? 
saith the Lord." Jer. 22 : 16. Our acquaintance with 
God certainly belongs to experimental religion; but 
this is represented as consisting chiefly in that expe- 
rience which is included in holy practice. The love 
of God, and the fear of God, are a part of experimen- 
tal religion ; but the scriptures already quoted, repre- 
sent them as consisting chiefly in practice : " This is 
the love of God, that we keep his commandments." 
1 John, 5 : 3. See also 2 John, 6. " Come, ye children, 
hearken unto me — I will teach you the fear of the Lord: 
Depart from evil and do good." Psa. 34 : 11, &c. It 
was such experience as this, in which Hezekiah took 
comfort, and said, " Remember, O Lord, I beseech thee, 
how I have walked before thee in truth and with a per- 
fect heart." The Psalmist chiefly insists upon sucli ex- 
perience as this in the 119th Psalm. The Apostle Paul 
insists upon this kind of experience, in many places in 
his epistles. See Rom. 1 : 9 ; 2 Cor. 1 : 12 ; 4 : 13 ; 5 : 7 
-14; 6: 4-7; Gal. 2 : 20 ; Phil. 3:7,8; Col. 1:29. 
1 Thess. 2 : 8-10. It was this kind of experience from 
which this blessed apostle derived support and comfort 
when he was about to suffer martyrdom: "For I am 



268 THE TWELFTH SIGN [Part III. 

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." 2 Tim. 4 : 6, 7. 

And not only does the most important and distin- 
guishing part of Christian experience consist in spi- 
ritual practice ; but such is the nature of these exercises 
of grace, that nothing else is so properly called by the 
name of experimental religion. For that experience 
which, in these exercises of grace, proves effectual at 
the time of trial, is the proper experiment as to the sin- 
cerity of our profession and the power of our religious 
principles. As that is called experimental philosophy, 
which brings opinions to the test of fact ; so that is 
properly called experimental religion, which brings re- 
ligious affections to a similar test. 

There is a kind of religious practice which is not 
connected with experience, and which, in the sight of 
God, is esteemed good for nothing. And there is what 
is called experience, which has no connexion with 
practice ; and this is worse than nothing. Whenever 
we feel a disposition to treat God as his infinite per- 
fections and our dependance upon him demand, and 
at the same time are placed in circumstances of trial, 
and find this disposition effectual in the experiment, 
we are then the subjects of the most satisfactory ex- 
perience. Religion consists much in holy affection; 
bnt tliose exercises of affection which are most cha- 
racteristic of true religion, are practical exercises. Hu- 
man friendship consists much in affection; but these 
strong exercises of affection, which actually induce us 
to make great exertions, or sacrifices, for others, are the 
most, and indeed the only decisive proofs of true friend- 
ship. 

There is nothing in this at all contrary to what is 



Sign XII.J OF GRACIOUS AFFECTIONS. 269 

asserted by some sound divines, that is, that there are 
no sure proofs of grace, but the acts of grace. For 
those operative practical exercises of grace, may still 
be the most decisive proofs of the existence of grace. 
Many of these exercises of grace, following one ano- 
ther, under various trials, may also render the evidence . 
still more decisive, as one act confirms another. The 
disciples, vi^hen they first saw Jesus Christ, after his 
resurrection, had good evidence that he was ahve; but 
by conversing with him forty days, they had still more 
decisive proofs that he was risen indeed. 

The witness, or seal of the Holy Spirit, of which we 
read, is no doubt the effect of that Spirit upon the hu- 
man heart, in the implantation and exercises of grace 
there, and so consists in experience. Neither can it be 
doubted, but that this seal of the Spirit is the most de- 
cisive evidence of our adoption that we can possibly 
obtain. But in the manifest exercises of grace, already 
described, the Holy Spirit gives evidence, and sets his 
seal in the most clear and satisfactory manner. It has 
been abundantly demonstrated by the experience of the 
Christian church, that in general Christ communicates 
to his people, by the Holy Spirit, the most decisive and 
evident marks of their sonship, in those effectual exer- 
cises of grace under trials, which have been spoken of 
above. This has been manifest in the full assurance 
and indescribable joy of many of the martyrs. "If 
ye be reproached for the name of Christ, happy are 
ye; for the Spirit of glory and of God resteth upon 
you." 1 Pet. 4 : 14. " We— rejoice in hope of the glory 
of God, and — glory in tribulations also." Rom. 5 : 2, 
3. This is agreeable to what the Apostle Paul often 
declares, in reference to what he experienced in his va- 
rious trials. When the Apostle Peter, in the passage 
K 23* 



270 THE TWELFTH SIGN [.Part 111 

prefixed to this Treatise, speaks of the joy unspeakable 
and full of glory, which the Christians to whom he 
Avrote experienced, he has respect to what they felt 
under persecution, as appears from the context. It is 
evident from other parts of the chapter, that when the 
Apostle Paul speaks of the witness of the Spirit, in 
Rom. 8 : 15-17, he has an immediate respect to what 
the Christians experienced in their exercises of love to 
God, while suffering persecution. 

Objection II. Some professors may be disposed to 
object against what has been said of Christian prac- 
tice, as the chief evidence of grace, that this is a legal 
doctrine ; and that by making practice of such great 
importance in religion, we magnify works, and lead 
men to depend on their own righteousness, to the dis- 
paragement of the glory of free grace, and in opposi- 
tion to the doctrine " of justification by faith alone." 

But this objection is altogether without foundation. 
In what respect is it inconsistent with the freeness of 
the grace of God, that holy practice should be a sign 
of our interest in that grace? It is our works being 
considered as the price by which the divine favor is 
procured, and not their being merely the sign of it, that 
is inconsistent with the freeness of that favor. A beg- 
gar, viewing the money he has received as a token of 
the kindness of him who gave it, may still regard the 
gift as being perfectly free and undeserved. It is his 
having received money as the reward of something 
done, which is inconsistent with the free kindness of 
the giver. The true notion of the freeness of the grace 
of God to sinners, is not that no holy and amiable quali- 
fications or actions are fruits, and therefore signs of 
our interest in that grace; but that it is not any quali- 
fication or action of ours which recommends us to the 



Sign XII. 1 OF GRACIOUS AFFECTIONS. 271 

divine favor. Gracious kindness is shown to the un- 
worthy : goodness flows from the fountain of goodness, 
while there is no amiableness in the object upon which 
it rests. This is the true notion of justification without 
works. It is not the worthiness of our actions, or any 
thing in us, which in any measure is accepted as an 
atonement for the guilt of sin, or as a recommendation 
to the divine favor. We are justified solely through the 
righteousness of Christ. When works are opposed to 
faith, with regard to our justification, and it is said that 
we are justified by faith and not by works, it is meant 
that neither our works, nor any dispositions we possess, 
at all recommend us to an interest in Christ and the 
blessings of his salvation ; but that these blessings are 
communicated only through faith, or by our souls re- 
ceiving Christ as our Savior. But that no worthiness 
in us recommends us to God, is no argument that no- 
thing in us is a sign of interest in his favor. 

If the doctrines of free grace, and of justification by 
faith alone, are inconsistent with the importance of ho- 
ly practice, as a sign of grace ; then they are inconsis- 
tent with the importance of any thing in us, regarded 
as a sign of grace ; any holiness, or any experience ; 
for it is as much contrary to the doctrines of free grace, 
and of justification by faith alone, that either of these 
should be the righteousness by which we are justified, 
as that holy practice should. To treat holy obedience 
with indifference because we are not justified by works, 
is the same thing in effect as treating all religion with 
indifference, even all true holiness and gracious ex- 
perience ; for all these are included, when the Scrip- 
tures say, we are not justified by works. By works, in 
this case, is meant every thing that we experience, as 
well as every thing that we do ; every exercise of the 



272 THE TWELFTH SIGN [Part III. 

mind, as well as every exertion of the body. If we 
were justified by any of these, we should, in a scripture 
sense, be justified by works; and therefore, if it is not 
legal, nor contrary to the doctrine of justification with- 
out works, to insist on any of these, as evidences of 
our interest in Christ, neither is it, with the same view, 
to insist on the importance of holy practice. It would 
be legal to suppose, that holy practice gives us a title 
to the blessings of salvation ; but it is not legal to sup- 
pose, that holy practice is the proper and most decisive 
evidence of our sincerity. 

The Apostle James did not think it legal to say, that 
Abraham was justified by works in this sense. The 
Spirit that indited the Scriptures, did not think that the 
absolute necessity of a holy practice, in this respect, 
was inconsistent with the freeness of grace ; for in ge- 
neral the sacred writings teach them in union with each 
other. In Rev. 21 : 6, 7, it is said, " I will give unto 
him that is athirst, of the fountain of the water of life 
freely ;" and then it is immediately added, " He that 
overcometh shall inherit all things;" as though be- 
having well in the Christian race and warfare, was 
the condition of the promise. In the next chapter, it 
is said, " Blessed are they that do his commandments, 
that they may have right to the tree of life, and may 
enter in through the gates into the city ;" and then, in 
the next verse, it is declared that liars, whoremongers, 
murderers, «&;c., shall be excluded ; and yet, in the two 
verses immediately following, an invitation is given to 
all to come, and take of the water of life freely. Similar 
is the invitation to sinners to accept oi free grace., in 
Isaiah, 55. " Ho, every one that thirsteth, come ye to 
the waters, and he that hath no money, come ye, buy 
and eat, yea, come, buy wine and milk without money 



Sign XII.j OF GRACIOUS AFFECTIONS. 273 

and without price ;" and yet in the continuation of this 
passage, the sinner's forsaking his wicked practice, is 
mentioned as necessary to his obtaining mercy : " 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." Ver. 7. See also Isaiah, 1 : 
16, &c. Hence it is evident that the freeness of grace, 
and the necessity of a holy practice, which are often 
joined together in Scripture, are not inconsistent with 
each other. Nor does it at all diminish the importance 
of faith, that its exercises and effects, in practice, are 
the chief indications of our possessing it, any more 
than it lessens the importance of animal life, that mo- 
tion and action are the chief signs of its existence. 

Hence it also appears, that in what has been said of 
the importance of holy practice, as the most decisive 
mark of sincerity, there is nothing legal : nothing dero- 
gatory to the freedom and sovereignty of Gospel grace; 
nothing in the least clashing Math 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 righteous- 
ness ; nothing infringing on the special prerogatives of 
faith, in the affair of salvation ; nothing in any way 
detracting from the glory of God, and of his mercy ; 
nothing tending to exalt man, or to lessen his depen- 
dence and obligations. So that if any believers are 
opposed to such an importance of holy practice as that 
insisted on above, it must arise from an inconsiderate 
aversion to the word works ; when they might with 
equal reason dislike the words holiness, grace, religion, 
experience, and even faith itself; for to make a righte- 
ousness of our faith, experience, &c. is as legal, and as 



274 THE TWELFTH SIGN [Part III. 

inconsistent with the new covenant, as to moke a righte- 
ousness of holy practice. 

It is highly injurious to religion to make light of 
those things upon which the Scriptures insist most : 
for instance, to neglect the exercises and effectual ope- 
rations of grace in practice, and to insist almost wholly 
on discoveries and our extraordinary experience. 
It is in vain to look for any better signs than those 
which the Scriptures have most expressly mentioned 
as marks of godliness. Those persons who profess, by 
their extraordinary experience and insight into the 
nature of things, to point out more distinguishing crite- 
rions for the detection of hypocrisy, than those which 
the Scriptures give us, are but ingenious to the confu- 
sion of their own minds, and the minds of others; 
their penetration and sagacity are, in the sight of God, 
but refined foolishness and sagacious delusion. To 
such the words of Agur are applicable : " Every word 

of God is pure ; add not thou unto his words, lest 

he reprove thee, and thou be found a liar." Prov. 30 : 
5, 6. Our discernment and wisdom, with regard to the 
hearts of men, are not much to be trusted. We see 
but a little way into the state of the human soul. The 
means are so many by which our passions may be 
moved, without any supernatural influence ; the springs 
of our affections are so various, and so secret ; so many 
things may, at the same time, and in conjunction, in- 
fluence our affections ; for instance, the imagination, 
natural temper, education, the common influences of 
the Holy Spirit, a surprising concourse of affecting 
circumstances, an extraordinary coincidence in the 
course of our thoughts, together with the subtle ma- 
nagement of invisible, malicious spirits; that no pliilo- 
Rophy, or experience, will ever be sufficient to guide 



Sign XII. j OF GRACIOUS AFFECTIONS. 275 

US safely, without our closely following the directions 
which God has given us in his holy word. Our heaven- 
ly Father has no doubt his reasons for insisting on 
some things as marks by which we should try our- 
selves, rather than by others. Perhaps he knows that 
those criterions are attended by less perplexity, and 
that we are less liable to be deceived by them, than by 
others. He best knows our nature, and the nature of 
his own operations ; he is best acquainted with the 
means of securing our safety ; he knows what allow- 
ance to make for different states of his church, and dif- 
ferent tempers of particular persons ; and therefore it 
is our wisdom not to take his work out of his hands, 
but to follow his prescriptions, and judge of ourselves 
as he directs us. If we do otherwise, no wonder if we 
are bewildered, confounded, and fatally deluded. But 
if we are in the habit of looking chiefly at those thirvgs 
as marks of piety, which Christ, and his apostles, and 
the prophets, most earnestly insisted on, so that in 
judging of ourselves, and of others, we chiefly regard 
the practical exercises and effects of grace, our con 
duct will be attended by the happiest consequences ; it 
will be the means of delivering us from innumerable 
perplexities, arising from the various schemes which 
have been invented for the purpose of ascertaining the 
real state of professors ; it will, above all things, lead to 
the conviction of deluded hypocrites ; it will tend to 
prevent professors from neglecting strictness of life, 
and to promote their circumspection and earnestness 
in the Christian walk. Were we guided uniformly 
by Scripture rules in judging of professors of religion, 
it would become usual for men to exhibit their piety 
more by an amiable behavior, than by frequently and 
obtrusively relating their experience ; we should get 



276 THE TWELFTH SIGN, &c. 

into the way of appearing lively in religion, more by 
activity in the service of God, and of our generation, 
than by the fluency of our tongues; Christians that are 
intimate friends would converse together of their ex- 
perience and comforts in a manner better becoming 
Christian humility, and more to each other's profit; 
many occasions of spiritual pride would be prevented; 
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 spectators, and exceedingly pro- 
moting infidelity and atheism, it would, above all things, 
tend to convince men that there is a reality in religion, 
and to awaken them and win them to a sense of its 
importance and excellency. Thus the light of profes- 
sors would so shine before men, that others, seeing 
their good works, would glorify their Father who is 
in heaven. 



THE END. 



FEB 1 5 1939 



