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RELIGIOUS AFFEOTIONflT, ^, 

BT THE LATB 

Rev. JONATHAN ilDWARDS, A. M. 

SOMBWHAT ABRIDGE]), 

J|r cAe AnMwi ^ the frimeipal Tmfkgkt ^ tht OHginmlf nd t§ 

Q» mumfit t* render the Language tkreughevf mwe 

pertpkueue and e n e rge i i c 

TO WUCH If VOW AODXO, 



*It ii M Htftngtmtut ts any one lo mj ttec he [ FfHnil 
BlvHdO ih wilhoiit a rival, the gicateat Dteim iIms the fiCNiit 
a wiuui hw ftaimee^ ■ Il k hotk on Briigiaw AifcHioMj hk Inayt 
oa Ike CcBvenioM in New Eaftand, 1ke> dke^rer kk enpeiier ikUi 
ki aperiBNnkd Thce l m y * ■ " W a lake thk ■yyertnnlfjr of nta en 
■aodtaig, witk all ike eaeify of iHdeh ve ave oapaMe, Ike Worin if 
PluMeut EOWAROS.** 

LMrfea £wfvrf. ITiv r*^ UI. jk 36 ^ 37. 



Laring*k Seeond Edition. 



itotton: 

FftUTTBD ABD PUBLISHED BT JAMEB LOBIV^j 
iro. 2 CORNHILL. 

1824. 



■■ ■ ■■■■■»■— — . 



■ r.. .. . ■■-.li \ 



DISTRICT or MASSACHUSETTS, to wit t 



DISTRICT CLERK*S OFFICE. 



4,mi|| SE IT REMEMBERED, that ra the fifihtcenih day of 
J. , c .l June, A.D. 18^1, md in tlie rbity-fifth year of the Indeptnd- 
t ^* ^* T encc of the United States of Aoierica, JAMES LOKING, of 
■tll ii lf lite wid Dktrictfbaa deponted im thb Office the title of a Rook, 
the right whereof he chums as Proprietor, in the nordi following, to wit : 

** The Treatise on ReU|^s AIRietions, by the h'te Rer. Jonathan 
Edwards, A. M. ; somewhat aliridged, hfy the remoral of thc^rincipal 
Taulolories uf the Original ; and by an Attempt to render the Lan> 
giiafre throag^out moi-e perspicuoiis and energetic To which is now 
added, A Copious Index of Sulgcets. 

** It is no dbparagement to any one to say that he [President Ed- 
wards] is, without a rival, thegnattst DMne that the pment century 
has produced . Hh book onRidi^iOus AIIMioni, hn Essays on the 
Conveniom in New Bpgland,&e. discorer ^is superior skill in experi- 
mental, TheolMy f ■■ \ W n 4lc# iWi oprnfmiyof iccoAmeiiding, 
with all the energy of which w« are capable, the Works of Pi-eiidcut 
ED W A RDS." London Evang^ Mug, Fisi. ///. ^ 36 «&• 37. 

: to coafbmiitT to the Aot of the CpiMress ^ the Uniird Sutes, entitled 
^ An Act for tne EneouragMoent of Leanunr, by securing die CoiMca 
«f Mh^, 'ChMrn aM Books, to the Anthon and PropriitoM of sach Cop- 
act, duiing the ikMk theran mentioned:** alw to all A«t, entiik<d, *• An 
lAot lupplenentary to an Act, entitled. An Act for the Kncoaragji'meiit 
'of Learning, Uy seetirhl^ the C<^»iet of Haps, Chkrts and Books, tu dik 
Authors and Proprietors of aodi Copies, during the rimea thevrin men^ 
^oned I and extending the Benefits thereof to the Aru of Designing, 
Engraving and Ettihin^ Bistorica], and other Prints.'* 



jvo w nAvis ^ Clerk ^the DUtriet 
JNO. W. DAVIS,^ ^ Matmchmtetu, 



\ 



EXTRACT 

VaOM THE EpLXCTIC &XV1EW. 



Ih the miclst of the present rage for reading, and tlie 
increated facilities of publishing new books, we bavc wit^ 
Measure noticed the re-publication of several of the workB 
of our older divines. The demand for such works, shows 
that th^re are readers who ki\ow their value^ and who 
ire able to appreciate those marks of sterling piety and 
laborious thoughtfulness, by which their works ar^ dis« 
tingaifihed. Within the last gentury, no aythor, cejrtain* 
ly, has appeared, so worthy of being ranked in the sao^e 
qlaBB With them, as Jonathan Edwards. Whiile we fol- 
low him through bis laborious, and acute, an Joften cum- 
brous dissertations, we almost forget that he is a modem. 
This re«emblancc must be allowed to extend to some of 
the more common defects of the old divines, by none of 
whom, however, he is surpassed as a theologian ; and as 
a controvertist, he is absolutely without a compeer. His 
expositions of what may be termed the philosophy of di- 
▼inity, hare canied moral science further than any pre- 

t ceding writer on those abstruse subjects, and have placed 
the tenets usually denominated Calvinistic, fairly beyond 
the reach of the petty cavils and feeble declamations of 
* their impugners. Since the publications of Jonathan Kd- 
. wards^s Works, it ill becomes any man who makes the 
I slightest pretensions to piiilosophy, to treat Calvinism 
6^ with contempt, or to deny the metapliysicdV cow^\»Ae\ic^ 
« of the Mjrgtews 



The Treatiie on Religkras AiTectioDfl was occasiont 
by the defection of many conyerti in New fingland, and 
bj the unsound and disgraceful profession of others. The 
peculiar circumstances under which the writer was pla- 
ced, led him to view tbe tubjoct on all sides, and in al' 
bearings ; and in delineating those marks of *' gracious 
affections,^^ which were exdusiyelj the result of a divine 
influence upon the mindi be hai ezhiUted all his charac- 
teristic acuteness. 

The smaO work before us is an abridgment, and an 
attempted improvement'ln point of stjle^ of one of Pres- 
ident I^wards^s most useful and practical treatises. We 
are not great admirers of abridgments, and have verj 
little taste for improyemanti upon an author^s style ; yet 
we must admit that the ^ Treatise on Religious Affec 
tious^* wu iuspectible of both. To give greater pub- 
licity to a work lo admirably adapted to extensive use- 
fulness, by compressing it into a cheaper and more read- 
able foiln, is the design of the present publication ; and 
in tbe execution of his task, Mr. EUerby has wocwiMi 
bqrolkd our expeotationi.^ 



THE EDITOR'S PREFACE. 



Had the Editor of the following pages design- 
ed only to present to the public a mere re-print 
of any of the works of the late President Ed- 
wards, a particalar address on his part would 
have been altogether unnecessarj ; as the labours 
of that invaluable and distinguished writer are too 
highly estimated by at least a considerable divis- 
ion of the religious world, to need any preface, 
either to apologize for their re-appearance, or to 
recommend them to still further notice. And 
doubtless his Treatise on Religious Affections, re- 
lating as it does to a subject of the very first im- 
portance, is regarded by the generality of bis read- 
ers, as the most valuable of all his publications. 
This circumstance, however, will render it the 
more necessary that some account should be given 
of the motives by which the Editor has been influ- 
enced in forming this abridgment. Why should 
he have undertaken to make considerable altera- 
tions in that which was already esteemed so highly 
excellent ? 

Some persons condemn abridgments altogeth- 
er, and especially any liberties taken with the 
language of an author. " If," say they, " this 
system of curtailing the works, and aL\\.em( ^% 

phnseaJogf of writers^ were extended \o tti^ «i- 

A3 



vi nisvAGX BT TBS sonoB* 

cieot claasics, those elegant remains of antiquity 
would be rendered of little* or no yalne." In re- 
ply to this objection, it oaght to be remarked, that 
the real yalne of most of the Greek and Roman 
classics, and that of some of our best theological 
books, depends npon yery different circumstances. 
The former are valuable chiefly for the languages 
and style in which they are written ; and the lat- 
ter, almost entirely for the important instruction 
with which they abowid. We hold in high esti- 
mation the writings of the Puritans, and of some 
of their immediate successors ; but, while we ad- 
mire the accuracy and extent of their acquaint- 
ance with theological subjects, we are wearied 
with the verbosity of their style, and the extreme 
prolixity of their method. Perhaps, while there 
are standard editions of those authors, adapted to 
the purpose of reference, and to the use of those 
persons who have sufficient leisure, a greater ser- 
vice can scarcely be done to the cause of religion, 
than what might be done by presenting to the 
world, through the medium of the press, abridged 
editions of some of their best and most elaborate 
pieces. 

The style of many of our religious publications, 
it must be confessed, is not good ; and of the last . 
age, the works of the late excellent Paesidemt 
Edwards afford, it is probable, the most remark- 
ahJe specimenn of bad writing, so far as relates to 
pcivptcaity mad force. His pious and ^n^x^^txc 



tuiDd, wholly devoted to the inVesti^aUoD of divine 
troth, and zealoosly intent upon propag^ating cor- 
rect views of religions subjects; seems never to 
have reflected, that the most important senliments 
lose much of their effect, when conveyed to ns 
through the medium of an ambiguous and ver- 
bose style. 

At a rather early period of life, soon after his 
thoughts were first directed to a serious con- 
sideration of religious subjects, the Editor was 
providentially led to a perusal of ttome of the works 
of the late Pre:8ident Edwards, particularly his 
Essay an the Hitman Will^ and his Treaiist 0% 
ReligioiLs Jlffectums ; and whatever satisfaction he 
has since experienced, and whatever steadiness he 
has since manifested, as to religious sentiments, 
he must attribute, in no small degree, to the bless* 
ing of God upon this occurrence. 

Afler a lapse of nearly twenty years, Divine 
Providence, by an unexpected and painful series 
of events, having removed him to a situation in 
life, quite different from any in which he had hith- 
erto been placed,- and perhaps of all others the 
most unfavourable to the maintenance of serious 
piety, he was desirous of renewing his acquaint* 
ance with a book so eminently calculated to assist 
in the important duty of self-examination, as that 
of Edwards on Reugious Affections.. Thiji 
work, therefore, became the constant cov^v^tA^^ 
of hia Dumeroua journeys i bdl w\i\\^ \ie ^\j^\ *^^" 
A4 



tyi PmSVAGS BT TBB XBITO||. 

mired the book, tod he trusts was again benefiteit 
by the perusal, he was far less satisfied thap he ha j 
formerly beeo, with the style in which it is writ* 
ten. He could not bat regret that spiritual instruct 
tion so important, should frequently be obscured, 
and rendered feeble, by a total disregard of the 
ordinary rules of perspicuity, and by a monstrous 
profusion of words. He was, therefore, induced, 
while proceeding through the work, to strike out 
redundant phrases, and needless repetitions ; and 
to attempt, by yerbal alterations, and sometimes, 
by a change in the arrangement, to exhibit the 
author's meaning with greater perspicuity and 
prominency. What he had begun without any 
▼iew beyond his present amusement, was aOer* 
wards proceeded with under a cooTiction that the 
Treatise^ if abridged with a tolerable degree of 
care, and somewhat amended in reference to style, 
might be rendered, to the generality of readers, 
even ntore acceptable, and more useful than the 
original. Under this impression, the work was 
transcribed and carefully revised. That a better 
abridgrment might not have been made, he is by 
no mean? presumptuous enough to imagine. He 
has, however, bestowed a considerahle degree of 
labour npon the work, and he hopes that what 
he haR done, will not very seriously dis^appoiot 
any reasonable expectation on the part of the 

^d W. ELLEaBY. 



THE 

6EIG1NAL PEEFACE 

ABRIDGED. 



Tasfts is no question of greater importance to every 
Individual of mankind than thb ;— What is the nature of 
true religion? or wherein consists the distinguishing vir- 
tue, or that holiuess, which is acceptable in the sight of 
God ? But though it is of such Importance, and though 
we have sufficient light in the word of 6-od to direct us 
in the inquiry, yet there is no question upon which pro- 
fessing Christians are more divided. *^ Strait^^ indeed 
>^is the gate, and narfow" indeed ^^ is the way, that leads 
to life, and few there be that find it.^' 

The consideration of these things has long engaged my 
serious attention. Upon this subject my mind has been 
peculiarly intent ever since I entered on the study of di- 
vinity. — How far I have succeeded in my inquiries, must 
be left to the judgment of the readers of this Treatise. 

Under the present circumstances of religious contro- 
versy in this country,* it is difficult to judge impartially 
of the subject of this discourse. It is probable, that many 
reader^ will be displeased, upon finding so much of relig** 

* New Eoglantl. 

A5 



ioas affectioiM condemned ; and others, npon finding lo 
much approved. For thus discrimmating, 1 shall, per- 
haps, be charged with inconsistency, as I have often been 
since the commencement of onr late controversies about 
religion. Indeed, it was no easy matter to be a cordial 
and zealous friend of what was really food | 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 ;t during 
the ministry of John the Baptist ;( under the preaching 
of Jesus Christ ; in the days of thet Apostles ; and at th# 
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 appear* 
fair and beautiful, promising abundance of fruit ; but 
much of this appearance is of short continuance, and ia 
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, and he has generally succeeded most 
effectually during seasons of particular revival. By thia 
he injured the cause of Christianity in the apostolic age, 
and in the period immediately succeeding, much more 
than by all the persecutions of both Jews and Heathens ; 
by this he prevailed against the Reformation, begun by 
Luther, Zuinglius, and others, far more than by hll the 
bloody persecutions of the Church of Rome ; by this, 
about a hundred years ag^, he prevailed against New* 
England, quenching the love and marring the joy of her 
t /er» i'li, 10 Scir.8, \ Jdkn, t. 35. 



eepovMlf ;' and I bave had tufficienl opportoaitj of pcr- 
eeiTing clearlj, that by this he has prevailed against the 
late great revival of religion amongst os, so happy and 
promising at its commencement. Here be has most ev- 
identlj gained his main advantage against os, and bj 
this be has foiled os. 

Doring revivals of religion, those persons who are en- 
gaged to defend its caose, are, in general, most exposed 
where thej are least apprehensive of danger. While 
thej are wholly intent opon the oppositioQ which pre- 
sents itself before them, the grand enemy of the church 
comes behind, and gives them a fatal stab before the/ 
perceive it. As he is not opposed by any guard, he 
strikes At his leisure, and wounds the deeper.— At such 
leaaons, the friends of Christ do the work of enemies, 
the people of God are scattered, and religion degener* 
atea into vain jangling, l^rofessing Christians are divided 
into parties, each taking an opposite course, until the 
right path is nearly forsaken. The confidence of the 
people of God is shaken, and their minds perplexed with 
doobt^ while heresy, infidelity and atheism spread them- 
selves abroad. 

As it has been, so it probably will be, whenever an j 
partioolar revival of religion takes place, till we have 
learned to distingoish between saving experience and af- 
fections, and those numerous fair shows, and specioot 
appearances, by whkh they are counterfeited. 

My design in the ensuing Treatise is to contribute mj 
mite, and to use my best endeavours to this end. In a 
former publication,* I attempted to show the distinguish* 

• His ** FiMAl Ntmtire of Um Sorproiiiff Work of God in the Con- 
Tcnioii of numr Hnadred Soub in Nortluiai|iloii, and tbe Mci^\y»mTw^ 
Towm and Tif&gn of Xeir-iisiBMlure, in Nov Em^A^bA^ «^p^vca)an& 
frrfvefl^iWictnml toiatbe emumg work 



• •■■ 



P&BFACa* 



mg markf of the work of the Spirit of God, inclading 
both his commoD, and hii saving influences ; but what I 
have now in view, is to describe the nature of the gra- 
cious operiitiont of the Holj Spirit, and to point out the 
peculiar signs by which they are distinguished frbm every 
thing besides, of which the mind of man can possibly be 
the subject. If I have succeeded in any tolerable degree, 
I hope this work will tend to promote the interest of re- 
ligion. And whether I have succeeded or not, I hope, 
through the mercy of a gracious God, to obtain from him 
the acceptance of my endeavours, and from the real fol- 
lowers of the Lord Jesus Christ, their candour and their 
prayers. 



il 



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I I 
1 I 

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■* 

I • 

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1 

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CONTENTS. 



PART rmsf . 

On the Nature of the Jlfftciioniy and their Itn' 
portance in Religiofi^ ----.-•13 



PART SECOND. 

On those Things which afford no decisive Ev- 
idence^ either that our Affections in relation 
to Religious Things are truly gracious ; or 
that they ate not^ ---.----44 



v«^w% 



PART THIRD. 

On Xhi distinguishing Signs of truly gracious^ 
and Holy Affections^ .-..---104 

Sigo I. Truly gracious Affections are produc- 
ed by supernatural^ spiritual^ and divine 
inflaences od the heart, --•*.- 108 

II. The first objective ground of gracious 
Affections is the transcendently excel- 
i,F.NT, and AMIABLE MATuuE of divioc things, 
abfltractedly considered ; and not any con- 
ceived relation the}' bear to ourselves, or 
to our own iatere$tf ..-•... \^^ 



XI T COVTBVTI. 

III. That excelleDCj in difine things, which 
is the first objecti?e ground of gracioas 
Affections, is their moral beavtt, - - l\ 

IV. In the production of gracioas Affections, 
oar minds are so enlightened, that we ob- 
tain proper and spiritoal yiews of divine 
things, 1< 

y. Gracioas Affections are attended by a ra- 
tional and spiritual conviction, respecting 
the truth and reality of divine things, - - 1' 

VL Gracious Affections are attended by evan- 
gelical humiliation, .-.^•--11 

VII. Gracious Affections are attended by a 
change of nature or disposition, - - - 2 

VIII. Gracious Affections are attended by 
the same spirit and temper which were 
manifested by Jetua Christ, 2 

IX. Gracious Affections soften the heart, and 
Are accompanied by a Christian tenderness 
of spirit, --- * 

X. Gracious Affections posse?» a beauUful 
symmetry, « 

XI. Gracious Affections, the higher they are 
raised, the more is a spiritual appetite in- 
creased, *'*."'. 

XII. Gracious Affections are practical in 

their exercises and effects, S 



ON 

RELIGIOUS AFFECTIONS, 



P^RT I. 

OS THB VATURB OF THB AFFBOTtONS AND THBIR 
IMPORTANCE I» RELIGION. 



1 PeUr^ i. 8« 

Whom having not seen, ye love ; in whom, though now 
ye Aee him not, yet believing, ye rejoice with joy un- 
flpeakable, and full of glory. 

THE ChristiaDS to whom this epistle was ad- 
dressed, were suffering from persecution ; and in 
these words the Apodtle represents the state of 
their minds under those painful circalnstances. 
In the two verses immediately preceding, where 
be speaks of the trial of their faiths and their 
being in heaviness through manifold temptations, 
he has respect to these persecutions. 

Such trials, though painful in themselves, are 
beneficial to religion. They are so in three re- 
spects : — Its TRUTH is thus manifested ; its beauty 
ind AMiABLENESs are thus exhibited ; and its puri- 
ty and iNCRLASE are thus promoted. 

In the text, the Apostle observes how true re- 
igion operated in the Christians to whom he 
vrote, and how the nature and tendency of Chris- 
ianity were manifested under persecution. There 
vere two kinds of operation, or exercise of true 
*eligion, of which he takes p^cUcuVvc wq\\^^« 

B 






14 THS TEXT Part !. 



I 



I. Love to Christ : ^^ Whom having not seeOf 
ye love/' Tboagh there was nothiDg that the 
world saw,— *or that Christians themselves thea 
saw, which thus inflaenced and supported them; 
yet they had a supernatural love of something un- n 
seen : they loved Jesus Christ, and by this affeo \ 
tion they were influenced and supported. ^ 

II. Joy in Christ Though their sufferingi \ 
were grievous, yet their spiritual joys were great- 
er ; and these supported them, and enabled them | 
to suffer wiih cheerfulness. There are two things ' 
of which the Apostle takes particular notice re- 
specting 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 re- 
joice." 

2. The nature of this joy ; " UnspeakahU aniif 
full cf glory y Unspeakable in kind ; very differ 
«nt from worldly joys, and carnal delights; of {i 
vastly mere pure, sublime and heavenly nature; 
the sublimity and greatness of which, words could 
oot express. — Unspeakable also in degree, it bar- 
ing pleased God, in their state of persecution,, to 
communicate to them this holy joy with a bountir 
ful and liberal hand. 

Their joy was full of glory. But though it was 
unspeakable, — though no words were sufficient to 
describe it ; yet something might be said of it, and 
no words were more adapted to represent its ex- 
cellency than these,— ;/m// of glory ; or, as it is in 
the original, — glorified joy. In rejoicing with this 
joy, their minds were filled with a kind of glori- 
ous felicity. It was a prelibation of the joys of 

Aeaven^ raising their minds to a debtee of lieav- 

enljr blessedaess. 



^art L XXFLAINSD. 15 

Hence the proposition, or doctrine, which I 
would raise from these words, is this, 

True reuoiom ci^ieflt ^consists in holt af- 
fections. 

We see that the Apostle, in observing^ the op- 
^rations and exercises of religion in the Chris* 
:ian8 to whom he wrote, singles out the affections 
>f love and joy. These are the exercises of 
i?hich he takes notice, as exhibiting the reality 
and purity of religion. 

Here 1 would 

I. Show what is intended by the affections, 

II. Observe some things which make it evi-^ 
dent, that a great part of religion resides in the 
affections. 

1. it may be inquired, what the affections of 
the mind are. 

I answer, the affections are the more vigorous 
ind sensible exercises of the inclination, and will 
of the soul. 

God has endowed the seal with two faculties ; 
one k that by which it is capable of perception 
and speculation ; — and this is called the under- 
■tendlDg : the other is that by which it not mere- 
ly perceives and speculates, but is some way in- 
clined ;-—or, it is that faculty by which it views 
things, not as an indifferent, unaffected spectator, 
bat either as liking, or disliking ; appro vin^r^ or 
disapproving. This faculty is called by different 
names. It is sometimes called the inclination; 
and, as it has respect to the actions which are de- 
termined and governed by it, it is called the will. 

Sometimes the inclination is but just moved be- 
yond a state of perfect indifference ; and at other 
times it is vigorously exercised. Now those live- 
ly and powerful exercises of the Vuc\Sxi^\[\»^^s&^ 
the affecUoos. 



16 THB HATUBE Parti.' 

It should be remarked also that the will and the 
afifectioDS are not two distinct faculties ; and that 
the latter do not differ from the mere actings of 
the inclination and the will, but only as it respects 
the liveliness and vigour of the exercise«>. 

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

The affections and the passions are not unfre* 
queotly 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 exten- 
sive idea than the term passion. 

The affections are of two sorts ; those by which; 
the soul deaves to, or seeks ; and those by which 
it dislikes, 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 affections of a mixed nature ; as 
pity, in which there is something of the former 
kind towards the person suffering, and something 
of the latter in reference to what he suffers. 
In zeal, there is warm app'obation. as it respects 
one object; and vigorous opposition, as it re- 
spects another. 

2. The second thing proposed, is to notice 
some circumstances which render it evident, that 
true religion, in a great measure, resides in the 
affections. 

/ What has been said of the nature of the af- 
/ec/jons, wakes this evident, and is suf&ciftut witt 



Part 1. OF THE IFFKCTIOHS* ]7 

out adding any thing further upon the subject ; 
for who will deny that true religion consists, in a 
great measure, in vigorous and lively actings of 
the inclination and will of the soul, or the fer- 
vent exercises of the heart ? 

That religion which God requires and will ac- 
cept, does not consist in weak and lifeless inclina- 
tions, raised but a little above a state of indiffer- 
ence. God, in his word, insists upon it, that we 
ihonld be in earnest, ^^ fervent in spirit,'^ Rom. 
xij. 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.x, 12. ^^Hear, Q Israeli 
the Lord our God is one Lord; and thou shah love 
the Lord thy God with all thy heart, and with all 
thy soul, and with all thy might.'' Chap, vi. 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 i«.e heart of thy seed, to love the Lord 
thy God with all thy heart, and with all thy soul^ 
that thou mayest live-^' Deut xxx. G. 

If we are not in earnest, and our wills and in- 
clinations 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, un- 
less those exercises are lively and powerful. Id 
nothing is vigour in the actings of our inclinationsi 
so reqatsitC) as in religioin; and in nothing is luke- 
warmness so odious^ True religion is always a 
powerful principle ; and this pow^i^ u^ XV^ ^^%V 
pJacej is exercked in the hearty ttie ptmcVe^Y^ft^ 
B 2 



18 TRifs RSLioioK CONSISTS Part I. 

origrinal seat of it Hence true religion is called 
the power of godliness, in opposition to the exter* 
nal appearance, or the mere form of it : ^^ Having 
a form of godliness, hut denying the power there- 
of/' e Tim, lii. 6 The Spirit of God, in those 
who possess real religion, is a spirit of powerful, 
holy affection ; and therefore God is said to ha?e 
given tbem a ^^ spirit of power, and of love, and 
of d pound mind." 2 Tim i. 7. And such, when 
they receive the Spirit of God, in his sanctifying 
and saving influences, are said to be *^ baptized 
vrith the Holy Ghost, and with fire ;" J\fatt. iii. 1 1, 
jn consequence of the power and fervour of those 
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 xxiv. 32. 

Religion is frequently compared to those exer* 
cises in which the mind and strength are usually 
very much engaged and exercised ; such a^ run- 
ningy wrestling, and fighting. 

And thonp^h there are different degrees of grace, 
and some Christians are but babes in Christ, in 
whom the exercise of the inclination ^and will to- 
wards divine and heavenly things, is compara- 
tively weak ; yet every one who possesses the 
power of godliness in his soul, has his inclination 
and will exercised towards God and divine things, 
with such strength and vigour, that those holy 
exercises prevail in hioi above all carnal and nat- 
ural affections ; for every true disciple of Christ 
loves him above father or mother, wife or chil- 
dren, 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 inclination and will towards di- 
Twe objects; but agreeably to wVi^lX yi«& m^\>^- 



Part L VERY MUCH IN HOLT AFFECTIONS. 10 

fore, the vig^orous and lively exercises of the will, 
are in realitj the affections of the soul. 

II. The Author o£ human nature, has not only 
communicated affections to men, hut has made 
them very much the spring of their actions. As 
the affections necessarily belong to human nature, 
80 holy affections not only necessarily belong to 
trae religion, but constitute 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 
yery much in the affections. 

Such is the nature of man, that he is quite in- 
actiFe any farther than as he is influenced by some 
affection. Xhe affections are the springs which 
set us to work in all the affairs of life ; and stim- 
ulate us in all our pursuits^ especially in all affairs 
pursued with vigour. 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 ac- 
tivity amongst men, — no earnest pursuit of any 
description. 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 agita* 
tion ; but take away all affections, and the spring 
of all this activity would be broken, and the agi- 
tation itself would cease. And as in worldly things, 
worldly affections are very much the spring of ac- 
tion ; so in spiritual things, spiritual affections are 
also very much the spring of action. He who pos- 
sesses doctrinal knowledge only, is never seriously 
and earnestly engaged in the business of religion. 

HI. Nothing is more manife^l Ih^vv W^V. >\\^ 
tJijn£v ofreiigioQ take po«sesaiou ol \.\x^ mva^^ ^^ 



fO TRUE ftELiaioN coKflisTs Part I. 

men no further than as they affect them. There 
are many who often hear the word of God, and 
therein hear of these .things which are infinitely 
important, and which most intimately conceni 
them ; bnt all that is heard seems to be wholly 
ineffectual, and to make no alteration in their dis- 
position and behaviour : — the reason is, they art 
not affected with what they hear. There are ma- 
ny 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,-^etemal misery, tod 
everlasting felicity. They also hear the immu- 
table injunctions of the law, and the gracious warn- 
ings and invitations of the gospel ; and yet remaia 
as they were before, without any sensible alCer- 
ation, either in heart or practice,-^-because they 
are not affected with what they hear. There ne y^ 
er 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 be 
ever heard, or imagined, respecting his own uni> 
worthiness, 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 af- 
fected by those things. 
)V, The holy scriptures every where place 
religion very much in the affec\\oiA\ %\icV\ %Si 
^^^r^ hope, Jove, hatred, desire, ioy^aoiiQ'w >^^^V- 
>0€feg compassion^ and zeal* 



irt r. VERT MUCH IN HOLT AFFSGTT0N8. SI 

The scriptures place much of religion in godly 
ar ; — so much (hat it is often spoken of as the 
laracter of those who are truly religious, — that 
<ey tremble at the word of God,— -that they fear 
sfore him, — that their flesh trembles for fear of 
m ; — that they are afraid of hi^ judgments. — 
at bis excellency makes them afraid, — that his 
'ead falls upon them, &c. In scripture, the saints 
■• called fearers of God, and are often distin- 
uihed by the terms, — they that fear the Lord, 
od as the fear of God is a great part of religion, 
ae godliness in general, is yery often called by 
e name of the fear of God : every one knows 
is who knows any thing of the Bible. 
Hope in God, and in the promises of his word, 
9iso often spoken of, in the scriptures, as a very 
msiderable part of true religion. It is mentioned 
I one of the three great things of which relip^ion 
msists, 1 Cor. xiii 10. It is oAeu mentioned as 
le of the characteristics of the saints: ^^Happy is 
» that hath the God of Jacob for his help, whose 
)pe is in the Lord his God,^^ Psa, cxivi. 5 — 
Blessed is the man that trusteth in the Lord, and 
hose hope the Lord is," Jer. xvii. 7. " Be of 
»od courage, and he shall strengthen your heart, 
I ye that hope in the Lord," P«a. xxxi. 24. In 
ripture, religious fear is sometimes united with 
»pe in descriptions of the «i^ints : ^^ Behold, the 
'6 of the Lord is upon them that fear him, upon 
em that hope in his mercy," Psa xxxiii. 18. — 
The Lord taketh pleasure in them that fear him, 
those that hope in his mercy," Paa cxlvii. 1 1. 
ope is so great a part of religion, that the Apostle 
ys, " we are saved by hope," Rom, viii. 24. It is 
•oken of as the helmet of the Christian soldier: 
And for an helmet, the hope o( ^^V^^Wic^Ti^^ 
Thess, V, 8, and the sure and ale&t^l ^\iOs\^\ ^^ 



22 TRux RELIGION C0KSIST8 Parti. 

the soal, which preserves it from being cast away 
by the storms of this evil world : ^^ Which hope we 
have as an anchor of the soul, both sure and ated 
fast, and which entereth iuto that within the veil,^ 
Heb. vi. 19. It is mentioned as an important ben- 
efit received from the resurrection of Christ: 
^' Blessed be the God and Father of our Lord Je- 
sus 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. i. 3. 

The scriptures place religion very much in the 
^ affection of love ; in love to God, to the Lord Je- 
sus 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 iniiii- 
merable. — But more of this afterwards. 

The contrary affection of Andrei also, as having '" 
sin for its object, is spoken of in scripture, as do 
inconsiderable part of religion. It is mentioned 
a& that by which true religion may be known, and 
distinguished : ^^ The fear of the Lord is to bate 
evil," Prov» viii. 13. And accordingly the saiBta 
are called upon to give evidence of their sincerity 
by this affection : ^^ Ye that love the Lord, hate 
evil." Psa. xcvii. 10. The Psalmist often men- 
tions this affection as an evidence of his sincerity : 
^ I will walk within my house with a perfect 
heart : I will set no wicked thing before my eyes; 
I hate the work of them that turn aside," Psa. cl. 
2, 3. " I hate every false way," P^o. cxix. 104 ' 
and 128. — Again ; ^^ Do I not hate them, O Lord, ^ 
that hate thee?^' Psa. cxxxix. 21. < 

f/oJjr desire after God and holiness, is likewise |' 
o/ien meationed in scripture, aa fl^a Vm^otVwiV '^wt '- 
of true religion : " The desire oi o\it %ox3\Sa v^ 
ifcr aame^ and to the remembrance ot Ww.^'^ l«v 



irt I. VB&T HUCR IJff flOLT AVFSCTIONS. 98 

cvi. 8. '^ Oae thing have I desired of the Lord, 
id that will 1 seek after, that I may dwell in the 
Duse of the Lord all the dajs of my life, to behold 
le beaaty of the Lord and to inquire Id his temple.'^ 
so. xxFii. 4. ^' As the hart panteth after (he 
ater brooks, so panteth my soul after thee, O 
od. My soul thirsteth for God, for the living 
od; when shall ! come and appear before 6od?^^ 
*ta. x\u. 1,2. ^' My soul thirsteth for thee, my 
Leah longeth for thee in a dry and thirsty land, 
irbere no water is ; to see thy power and thy glory, 
> as I have seen thee in the sanctuary." Psa» 
:iii. 1,2. ^^How amiable are thy tabernacles, O 
ord of Hosts! My soul longeth, yea, even faint- 
th for the courts of the Lord ; my heart and mj 
esb cry out for the living God." Psa. Ixxxiv. 1, 2^ 
My soul breaketh for the longing that it hath 
nto thy judgments at all time?." Psa, cxix. 20. 
»ee also, Psa. Ixxiii. 25, and cxiiii. 6, 7, and cxxx. 
I. Cant, iii. 1, 2. Such a holy desire, or thirst 
f soul, is mentioned in the beginning of the se^- 
ion of Christ on the mount, as one of those things 
'bich render, or denote a man truly blessed * 
Blessed are they" who '' do hunger and thirst 
fter righteousness ; for they shall be filled." 
iatL V. 6. To this holy thirst is promised the 
articipation of the blessings of eternal life ; ^^ I 
rill give unto him that is athirst, of the fountain 
f the water of life freely." Rev, xxi. 6. 
The scriptures speak of holyjo^, as constituting 
great part of true religion. 8o it is represented 
I the texiv And as an important part of religion, 
. is often made the subject of earnest exhortation. 
■ Delight thyself in the Lord ; and he shall give 
bee the desires of thine heart." Pza. xxiVvv. ^. — 
Rejoice in the Lord^ je ri^hteoua.^'* Pstt. ilcnvv. 
''Rejoice in the Lord, O ye righleows.'''* P*«" 



S4 TRFE RBLiGioN CONSISTS Part L 

xxxiii.l ^^ Rejoice and be exceeding glad.'' McUt 
y. i9« ^^ Finally, my brethren, rejoice in the 
Lord." Phil, iii. 1. " Rejoice in the Lord alway ; 
and again 1 say, Rejoice.'' Phil If. 4. ^' Rejoice 
evermore." 1 Thess, v. 16. " Let Israel rejoice 
in him that made him : let the children of ZioD be 
joyful in their King." Psa, cxlix. 2. 

This holy jo^ is mentioned among the principal 
fruits of the Spirit of grace : " The fruit of the 
Spirit is love, joy," &c. Gal. v. 22 The Psalmift 
mentions this holy joy, as an evidence of his sincer- 
ity : '' I have rejoiced in the way of thy testimo- 
nies, as much as in all riches." Psa. cxxx. 14. 

Religious sorrow^ mournings and brokenness of 
hearty are also frequently spoken of as forming a 
great part of religion. They are mentioned as difl^ 
tingiiishing qualities of the true saints, and ai 
constituting a principal part of their character: 
'' Blessed are they that mourn, for they shall be 
comforted." Matt, v. 4. " The Lord is nigh unto 
them that are of a broken heart; and saveth such 
as be of a contrite spirit." Psa, xxxiv. 18. " The 
Lord hath anointed me to bind up the broken- 
hearted. — to comfort all that mourn." Jsa. Ixi. I) 
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 which is peculiarly acceptable and 
pleasing to God: '' The sacritices of God are a 
broken spirit : a broken and a contrite heart, O 
God, thou wilt not despise." Psa, li. 17. " Thus 
sailh the high and lofty One that inhabiteth eter- 
nity, whose name is Holy, I dwell in the high and 
holy place, — with him also that is of a contrite and 
humble spirit^ to revive the apml of the humble, 
^oj to revive the heart of tV\e couVtA^^tkftA.'''' l»<v. 
^*^//. /5. " To this man wUV 1 Vook^ %^^^ v^ Vath 
^Aat is poor and of a coulrUe s^mv.^^ bo- \wv^ 



Part !• TSRT MUCH IN HOLT AFFECTIONS. 25 

Another affection often mentioned, as that, in 
the exercise of which, much of true religion con- 
sists, is gra/t/uc^e ; espFciall)' as exercised in thank- 
fulness and praise to God This heing so frequent- 
ly spoken of in the book of Psalms, and in other 
parts of scripture, 1 need not quote, or refer to 
particular texts. 

Again, the holy scriptures frequently speak of 
compassion or mercy, as a great and essential part 
of true religion ; insomuch, that, in the sacred 
writings, {rood men are denominated trom thence. 
A merciful and a good man are synonymous terms : 
^^ The rigriteous peri$iheth, 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 which, in a peculiar manner, a 
righteous man is distinguished : ^^ The righteous 
sheweth mercy, and givelh." Psa. xxxvii. 21. 
And ver. 26 " He is ever merciful and lendeth." 
^^He thathonoureth his Maker, hath mercy on the 
poor." Prov, xiv. 31. " Put" ye "on, as the elect 
of God, holj and beloved, bowels ofmercies,''&c. 
§CoL iii. 12, This is one of those distinguishing 
marks, by which our Saviour describes (hose who 
are truly blessed : " Blessed are the merciful, for 
they shall obtain mercy." MatU v. 7. And this is 
also spokei^ 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 mat- 
ters of the law, — judgment, — mercy, — and faith." 
MaiU xxiii. 23. " He hath shewed 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?" Mic. vi. b. " For 
I desired mercy, and not sacrifice" Hoiia^Vv^* 
Th'i9 seems J from his repeatedly c\Vva% \\.^\oV«m^ 



r 

S6 TRitE RELIGION CONSISTS Part L 

been a text much delighted in by our SaTiour. 
See MatL iz. 13, and xii. 7. 

Zeal is also spoken of, as a very essential part 
of true religion. The production of zeal in bis 
followers, is mentioned as what Christ bad in vieir, 
in giving himself for our redemption : ^^ Who gave 
himself for us, that he might redeem us from all 
iniquity, and purify unto himself a peculiar people 
zealous of good works/' Tit. ii. 14. And this ji 
mentioned as something of great importance, want- 
ed in the lukewarm Laodiceans, Rev. iii. 1 5, 16, 19. 

I have noticed but a few texts out of maoy, 
which might be found in different parts of Che 
scriptures, which represent religion as having its 
seat chiefly in the affections. But what has been 
noticed will be sufficient to shew, that those per- 
sons who deny that much of true religion resides 
in the affections, and maintain the contrary opin- 
ion, must reject what vi^e have been accustomed 
to esteem as the Bible, and adopt some other rule, 
in judging of the nature of true religion. 

V. The scriptures represent religion, as being 
summarily comprehended in love^ the chief of the 
affections, and the fountain of all the rest. 

So our blessed Saviour represents the subject, 
in answer to the iaw)'er, who asked him which was 
the great commandment of the law : " Jesus said 
unto him, Thou shall love the Lord thy God with 
all thy heart, with all thy soul, and with all thy 
mind. This is the first and great commandment; 
and the second is like unto it : Thou shall loye 
thy neighbour as thyself On these two command- 
ments hang all the law and the prophets." The 
last sentence signifies as much, as that these two 
commandments comprehend all tUedvity \)re?crib- 
edy and the religion taught in vVl^ Uw ««^^ ^^^ 
pioifhets. The Apostle Pau\ tc^^^^'^^^^^ ^^ 



i 



Part 1. TXRT MUCH JK HOLT AFFECTIONS. 27 

the same representation : '^ He that loveth anoth- 
er, hath fulfilled the law.'' Rom. xiii. 8. '^ Love 
is the fulfilling^ of the law.'' ver. 10. '^ For all the 
law is fulfilled in one word, even in this, ^^ Thou 
shalt love thjr neighbour as thyself." Gal. v. 14. 
^^ Now the end of the commandment is charity, out 
of a pure heart, &c. 1 Tim. i. 5. The same Apos* 
tie speaks of love as the most important thing in 
religion, as the vitals and soul of it ; without which 
the greatest knowledge and gifts, the most brill- 
iant profession, and every thing else belonging to 
religion, are worthless*. He represents it as the 
fountain from whence proceeds all that is good. 
See 1 Cor, xiii. The word there rendered charity 
io our translation, is «y«T?t, the proper English 
of which is, love. 

The love thus spoken of, includes the whole of 
a sincerely benevolent disposition of soul towards 
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 
neighbour 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 af- 
fection 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 impli- 
ed in all reasonable service, is excluded. But it 
is undoubtedly true, that the essence of all true 
religion is holy love ; and that in this holy affec- 
tion, in that light which is the foundation of it, 
and in those things which are the fruits of it, con- 
sists the whole of religion. 

Ffom hence it cieariy appeaT9^lVi«L\.^%x%^X\^^V 



28 TRUK RELIGION CONSISTS , Part I. 

of true religioD resides in the affections ; for love 
is not only odc of the affections, but the chief and 
fountain of all the other. 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. Fron) the various 
exercises of love and hatred, according to the cir* 
cumstances of the objects of these affections, is 
present or absent, certain or unceitain, probable 
or inaprobable, arise all those other affections of 
desiie, hope, fear, joy, grief, gratitude, anger, &c* 
From a vigorous, affectionate, and tVrvent love to 
God, necessarily arise other religions 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 virtu- 
ous affections towards thtm. 

VI. The religion of the most eminent saints of 
whom we read, in the scriptures, consisted mi^ch 
in holy affections. 

I shall take particular notice of thre^ eminent 
saints, who, in the writings which they have left 
us, have expressed their sentiments oh this subject, 
and so described their own religion, and the man- 
ner of their intercourse with God. 

The first of whom I shall take notice, is David ; 
who has given us a lively portrait of At^ 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 glo- 
rious perfections and wonderful works, earnest 
desire of soul after him, nnfeigned gratitude to him 
for his ffreat goodness, a ho\y e'SLuVwUotv «.ud tri' 
umph of soul in his favour, svifRcvetkcy ^\idi ^^A.VVi^vA-' 
'Jcss. They express also his lov e lo VYi^ *wxv\a^X>afe 



Fart I. VERT MUCH iir holt AFFScnoirs. C9 

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 expressions of the religion of so emi- 
nent a saint ; but were, by 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 v^orld. 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 bead 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 
notice, is the Apostle Paul, who was in many re- 
spects, the chief of the ministers of the New Tes- 
lament ; above all others, a chosen vessel unto 
Christ, to bear his name before the Gentiles; made 
the chief instrument of establishing the Christian 
church in the world, and of distinctly revealing the 
glorious mysteries of the gospel for the instruction 
of his people in all future ages. By what is said of 
htm in the scriptures, he appears to have been full 
of affection ; and it is manifest, that the religion he 
expresses in his epistles, consists very much in ho- 
ly affections ; it appears that he was actuated by a 
most ardent love to his glorious Lord, esteeming 
all things as loss, for the excellency of the knowl- 
edge of Christ. He represents himself as over- 
powered by this holy affection •, wvA ^^ \V. >w^\^ 
€ompelled by it to go forwa^rdla te^WNV^^i^^w^^gfx 

C S 



30 IRSK RELIGION COVSI8T8 Part U 

all difficulties and suffering^. See 2 Cor. v 14,15. 
His epistles are full of expressions of ardent afieo 
tioQ towards the people of God. He speaks of hit 
dear love to them, 2 Cor. xxii 19« Phil. iy. !• 
2 Tim, I 2 ; — of his abundant love, 2 Cor» ii 4 ; 
and of his a£fectionate and lender love, such as a 
nurse possesses towards her children, 1 Thes. ii. 
7, 8. He speaks of his bowels of love, Phil. i. 8. 
Phil. V, 12, 20, of his earnest care for others, 2 
Cor. viii. 16, of his bowels of pitj or mercy towards 
them, Phil. ii. 1. and of his concern for them even 
to anguish of heart, 2 Cor. ii. 4. He speaks of 
the great conjlict of his soul for them. Col. ii. 1. 
of great and continual grief in his heart from com- 
passion to the Jews, Rom. ix 2. and of his moutli 
being opened, and his heart enlarged towards the 
Christians, 2 Cor. vi. 11. He often speaks of his 
affectionate and longing desires, 1 Thess ii. 8. 

• Rom. i. 11. Phil. i. 8, and iv. 1. 2 Thn. i. 4. He 
very often, in his epistles, expresses the afifoction 
of joj, 2 Cor. i. 12, and vii. 7, 9, 16. Phil. i. 4, 
ii. 1, 2, and iii- 3. Col. i. 2, 4. 1 Thess. iii 9. 
He speaks of his rejoicing with great joy, Phil iv. 
10, and i. 7, of his joying and rejoicing, Phil. ii. 
1, 7, of his rejoicing exceedingly^ 2 Cor. vii. 13, of 
his beiog filled with comfort, and being eccceecUngly 
joyful, 2 Cor. vii. 4. He speaks of himself as always 
triumphing, or rejoicing, 2 Cor. ii. 14, and of his 
glorying in tribulation, 2 Thess. i. 4. and Rom. v. 
3. He also expresses the affection of hope : in 
Phil. i. 20, he speaks of his earnest expectation 
and of his hope. He likewise expresses the affec- 
tion of godly jealousy, 2 Cor. x'l. 2, 3. And it ap- 
pears from his whole history, after his conversion, 
that the affection of zeal, as having the cause of 
hh Master, and the interest and prosperity of the 

church for its object; was mighty ia him^ couUf 



Fart I. VERT MUCH IV HOLT AFVBCTIOlfS* 3l 

ually urging him to those great and arduous 
labours, io which he was engaged, in instructing, 
exhorting, warning,and reproving others; contend- 
ing with those powerful and numerous enemies, 
which continually opposed him ; wrestling with 
principalities and powers, not 6ghting as one who 
beats the air ; running the race set before him, 
continually pressing forward through a variety of 
difficulties and sufferings. And how full of afiec- 
tioD he was, appears further from his being so full 
of tears: in 2 Cor, ii. 4, and Acts^ zx. 19, he 
speaks of his many tears ; and in ver. 31, of his 
tears which he shed night and day. 

Now if any person can consider these accounts 
of this great Apostle, and yet not perceive that his 
religion consisted very much in affection, he must 
shut out the light which shines full in his face. 

The other eminent saint whom 1 shall mention, 
is the Apostle John, the beloved disciple, who 
was the dearest to his Master, and by him ad- 
mitted to the greatest privileges of any of the 
twelve. He was not only one of the three who 
were allowed to be present with 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 favoured above them all, 
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 
di^apensations towards his church to the end of 
time. He was selected to shut the canon of the 
scriptures, 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 addressee 
to those to whom he wrote,are meiL^Te^^iXA^ V^^^^^ 
MadpitbeUcj breathing nolh\ug\)xxl\Xie*\svQ^\^^'^- 



22 TRUE RELIGION CONSl^S fart I. 

vent love. The proofs of this cannot be given 
vi^ithout disadvantage, unless we should transcribe 
the whole of his writings. 

Vll. 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 remarkably affectionate. He presented the 
most striking instance of the ardency, vigour and 
strength of love, both to God and to man, that ever 
existed. It was this principle which obtained the 
victory, in that mighty struggle and conflict of his 
afifectioD^, when he " prayed more earnestly, and 
offered up strong crying and tears." Heb, v. 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 sorely amazed, and his soul was 
exceedingly sorrowful, even unto death. He abo 
appears to have been full of afFcction, during the 
whole of his life. We read of his great zeal, ful- 
filling wliat is written in the Ixix. Psalm : " The 
zeal of thine house hath eaten me up." John^'ii 17. 
We read of his grief for the sins of men: "Fie look- 
ed round about on them with anger, being grieved 
for the hardness of their hearts." Mark iii.5. See 
also Luke^ xix. 41. We often read of the affection 
of pity, or compassion in Christ, Matt.xv.S2 Luke, 
vii. 13, and of his bein? moved by compassion, 
Matt, ix 36, xiv. 14, Mark^ vi. 34. And how 
tenderly affectionate was he, when Mary and Mar- 
tha, mourning for their brotiier, came to him with 
their complaints and their tears ! He was affected 
by their grief, and wept with them ; though he 
knew that their sorrow would soon be turned into 
joy. See John^ xi. And how ineffably afiectionat< 
H'^s the last discourse^ which Jesus had with bii 
eJevea disciples^ (he evening before \\e vias cr 



Part I. VERT MUCH IN HOLT AFFECTIONS. 33 

fied ; when he informed them that he was going 
away, and foretold the great difficulties and suffer- 
ing's they would meet with in the world, after he 
was gone ; when he comforted and counselled 
them, as his dear children, and bequeathed to 
them his Holy Spirit. See the xiii. xiv. xv. xvi. 
and xvii. chapters of John, Of all the discourses 
ever penned, or uttered, this was the most ten- 
der and affectionate. 

VH. The religion of heaven consists very 
much in holy affection. 

In order to learn the true nature of any 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 pos- 
sessed without any defect or mixture. 

There is, doubtless, true religion in heaven, and 
true religion in its utmost purity and perfection. 
But according to the scripture representation, the 
religion of a future state coni^ists chic6y in holy 
love and joy, and the expression of theft? in the 
most fervent and exalted praises. So that the re- 
ligion, 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, coin 
stitute^the dawning of the light, life, and blessed* 
ness, of heaven ; they are the same in nature, 
though not in degree and circumstances. This is 
evident from many passages of scripture. See 
Prov. iv. 18. John^ iv. 14, vi. 40, 47, 50, 51, 54, 
58. 1 John^ iii. 15. I Cor, xiii. 8 — 12. Hence.^ 
therefore, the religion of heaven^com^Q^^^Ocix^t- 



34 TRUE RELiGiov coiTSiSTs Fart I. 

\y of holy love and joy, consists very much in af- 
fection ; and therefore, undoubtedly, true religion 
consists very niuch in affection. 

IX. It appears from the nature and design of 
•the ordinances and duties, which God hath ap- 
pointed, as means and expressions of true religion, 
that true religion resides very much in the affeo- 
tions. 

For instance : the duty of prayer. It is evident 
that we do not in this duty, declare our wants ani 
desires, in order to inform God, or to incline bis 
heart to show mercy ; but suitably to affect our 
own hearts, and so to prepare ourselves for the 
reception of the blessings we ask. Such external , 
behaviour in the worship of God, as custom has 
made significant of humility and reverence, can be 
of no further use, than as they have some tenden- 
cy to affect our own hearts, or the hearts of others. 
And the duty of singing praises, seems to be 
appointed wholly to excite and express religious 
affections. No reason can be assigned, why we 
should expre;>s ourselves to God in verse, rather 
than in prose, and do it with music ; but only, 
that nini is our nat ure 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 sacrament^:, which God has ap- 
pointed. Our heavenly Father, considering our 
frame, has not only aj^ainted that we should be 
told of the great things of the gospel, and by his 
word, be instructed in reference to the redemp- 
tion of Christ ; bat also that they should be exhib- 
ited to our view, in sensible repre9entationF,in the 
sacraments, in order the more deeply to affect us. 
One of the main ends forwVi\cViGoi\Vv^^OT^wt- 
edy that ins word, delivered \tv \Vve \\o\^ ^crv^- 
rtires, should be explained and apY>\\e^ vt^ \»xe^cV' 



Part I. VEBT MUCH IX BOLT AFFECTIONS. S5 

log ; was evidently, that divine things might be 
thus impressed upon the affections of mer. It is, 
therefore, not sufficient for us to have good com- 
mentaries and expositions on the scriptures, and 
other valuable books of divinity; because, although 
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 tendency 
to impress them on our affections. God has ap- 
pointed a particular, and lively application of his 
word, in the preaching of it, as fit means to af- 
fect sinners with the importance of the things of 
religion ; and to stir up the minds of the saints, 
by often bringing these things to their remem- 
brance. Preaching is particulariy intended to pro- 
mote the two affections mentioned in the text, — 
love and joy : *' And he" (Christ) ^^ gave some 
apostles, — and some evangelists, and some pasters 
and teachers, for the edifying of the body of Christ 
—in love," Eph. iv. 11, 12, 16. The Apostle, 
instructing Timothy, concerning the work of the 
ministry, informs him, that the great end of that 
word which a minister is to preach, is ^^ love or 
charily," 1 Tim. i. 3, 4, 5. Another affecV«n for 
the promotion of which God has appointed pieach- 
ing, is joy; and therefore ministers are called 
helpers of our joy, 2 Cor, i. 24. 

X. It is evident that true religion, or holine^^s, 
resides very much in the affections, because the 
scriptures place sin very much in hardness of 
heart. It was hardnes of heart, which excited 
grief and displqasure in Christ towards the Jews : 
^^ He looked round about on them with anger, be- 
ing grieved for the hardness of their hearts." 
Mark, iii 5. The reason given why the house 
of Israel would not obey God, was^ IV\«l\. VW>j ^^x^ 
hard-bear/6d £zek. iii 7. The mck^^tk^^"^ ^^ 



36 TRUE RELlGtOir COHSt9T8 Pai 

that perverse, rebellious generation in the 
derness, is ascribed to the same cause. Psa, 3 
7—10. This is spoken of as what prever 
Zedekiah^s turning to the Lord ; ^^ He harde 
his heart." 2 Ckron. xxxvi. 13. The rejec 
of Christ, and the opposing of Christianity arc 
cribed to this principle, ^cts^ xix. 9. When 1 
are left io thcl^ower of their depravity and 
they are mentioned as having their hearts h 
ened, Rom. ix. 18. The Apostle speaks of an 
heart, that departs from the living God, ai 
hard heart, as the same thing, Heh, iii. 8, 12, 
And that great work of God, conversion, wl 
consists in delivering a person from the powe 
sin, is often mentioned as the taking away of 
heart of stone ; and as the giving of a hear 
flesh. See Ezek. xi. 19. and xxxvi. 26. 

Now, by a hj^rd heart, is undoubledly mear 
perverse, unaffected heart ; a heart not es 
moved by virtuous nffections, but like a stone, 
sensible, and difficult to be- impressed. Hei 
the hard heart is called a stoney heart, and is 
posed to a heart of flesh. We read, in scripti 
of a hard heart, and a tender heart ; and do 
less we are to understand these as contran 
each other. But what is a tender heart, bi 
heart easily affected with what ought to affed 
God commends Josiah, because his heart was 
der ; and it is evident from what are mentic 
as expressions and proofs of this state of m 
that by his heart being tender, is meant its b- 
easily moved by religious and pious affect 
" Because thine hpart was tender, and thou 
humbled thyself before the Lord, — liast rent 
clothes, and wept before me, 1 also have h^ 
/Jwpy sailh the Lord." 2 Kings^ xx;i 19. 
It is very evident that in some IcjxVs^b^f h 



Part I. VE&T Bfuca in holy affbctions. 37 

ness of heart, is meant a heart void of affection. 
Of the ostrich it is said, ^^Sh& hardeneth her 
heart against her joang ones, as though thej were 
not hers.'' Job^zujiix. 16. So a person, unaffect- 
ed in time of danger, is said to harden his heart. 
Prov. xxviiL 14. 

Now, since it is evident, that by a hard heart in 
scripture, is meant a heart destitute of pious affec- 
tions ; and since also the scriptures so frequently 
denominate our sin and depravity hy the terms 
<* hardness of heart ;" it is evident that grace and 
holiness must, in a great measure, consist in our 
being easily susceptible of such impressions. Di- 
vines are generally agreed, that sin radically and 
fundamentally consists in what is negative or priva- 
tive, — in a privation, or want of holiness. And 
therefore, undoubtedly, if sin very much consists 
10 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 ofheart : hatred, anger, &lc. may pre- 
vail in the hardest heart. Yet it is evident, that 
hardness ofheart, and tenderness ofheart, relate 
to the affections, and denote a mind susceptible, or 
insusceptible, of certain emotions. 

Upon the whole, I think it abundantly evident, 
that true reliufion consists very much in the affec- 
tions. I do not, however, think that religion in 
the hearts of the truly godly, is ever in exact pro- 
portinn to the degree of affeclion, and present 
emotion of the mind ; for undoubtedly there is 
much affection in real saints, which is not spiritual. 
Their relisrious affections are often mixed ; all is 
not from grace, but much from nature ; and 
though the affections have noV tt\e.iv %^^N.\wvV^ 

hod/f jet the constitution of \he bo43 m^^ n^^ 
D 



40 TBVE RELIGION coiTsisTs Part I. 

death, wholly de.«titute of the powerfal, quicken- 
ing, saving iDfluences of the spirit of God upon 
his heart. Aa 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 mast be light in the no* 
derstanding, as well as warmth in the affections, 
for where there is heat without light, there caa 
be nothing divine or heavenly ; so, on the othet 
hand, where there is a kind of light in the under- 
standing, 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 thingfs of religion are right* 
ly understood, they xsnll affect the heart The 
reason why men are not affected by such infinite* 
ly great, important and glorious things, as they 
often hear and read of, in the word of God, is un- 
doubtedly because they are spiritually blind ; if 
they were not so, it would be impossible, and u^ 
terly inconsistent with the principles of humii 
nature, that their hearts would be otherwise, than 
very powerfully impressed. 

Slighting all religious affections, is the way to 
harden 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 resides very much 
in the affections ; we may infer, that such scriptu- 
ral means are to be desired, as have a tendency 
to move the affections. Such a manner of preach- 
Jog^ and administering the ordinances, such a mode 
offvorahippiag God in prayer, and s\w^\^% V'f ^^^^^^ 
Is much to be desired, as poaaease* ^ Vaii^c^t,^ 



Fart L vert much in holt aftectioits. 41 

deeply to affect the hearts of those persons who 
atteoti 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 undoubt- 
edly, if divine things, are treated, in the public 
exercises of religion, according to their 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 affec- 
tions, the better, 

3* If true religion resides 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 hav* 
lug so little of true religion. 

God has given to mankind affections for the 
same purpose that he has given all the faculties 
and principles 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 io those 
things which concern their worldly interest, the 
desires of men are eager, and their love warm 
and affectionate. In reference to these objects 
they are much impressed, and very deeply con«- 
cerned. They are much affected, with ^ri^C^t 
worldly losses, and much elated w\\\\'^o^ ^V \n^\W 
J/ prosperity. But how iu&euu^Ve ^xx^ vvwsx«^^^ 
D 2 



42 TRUE RELIGION CONSISTS Part I. 

are most men, about the great things of another 
world ! How languid are their affections, as to 
these things ! How insensibly they can 8it 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 ago- 
nies, his bloody sweat, his bitter cries and bleed* 
ing heart. They can hear that all this was done 
for his enemies, to redeem them from deserved, 
eternal burnings, and to bring them to unspeak- 
able and everlasting joys ; and yet be cold, insen- 
sible, and regardless ! Where are the exercises of 
our affections proper, if not here ? what is there^ 
that more requires them ? and what can be a fit- 
ter occasion of their vigorous and lively exertions f . 
Can any thing of greater importance be presented 
to our view ? any thing more wonderful ? or any 
thing more intimately connected with our inter- 
est? Can we suppose that the infinitely wise 
Creator, implanted such principles in the human 
nature as the affections, to be of some 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 consti- 
tuted the nature ofman, 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 de- 
sires and hopes, their zeal and their joy, as those 
thiogs which are exhibited in X\\e ^os^^^^ ^^ Jesus 
Christ? The glory of the bVesaeA Jvmwk^v^ 
there presented to view in the iTkOal ^SecV\t\^^^^^'^V 
di-r^'-' ^m^g lustre, iu the facQ o^ ^^^^^^^^ 



Part I. VERT MUCH I IT HOLT AFFECTIOVS. 43 

Bate, and infinitely compassionate Redeemer. All 
the virtues of the Lamb of God, his humility, his 
patience, his meekness^ his submission, his obedi- 
ence, his love and his compassion, are presented 
ip our contemplation, in a manner the most adapt- 
ed to move our affections. There al^o the hate- 
ful nature of sin, together with the inflexible jus- 
tice of 6od,1vhich will by no meansiTllow iniquity 
to go unpunished^ are exhibited in the clearest, 
«id most affecting light; so that God has disposed 
M things in the glorious dispensation of the gos- 
pel, so as most powerfully to impress the affec- 
tions. What abundant cause have we therefore 
^to be humbled in the dust, that we are no more 
affected with the infinitely momentous concerns 
of religion I 



PART SECOND. 



ON THOSE THINGS WHICH AFFORD NO DECISIVE Elh 
SENCE, EITHER ^THAT OUR AFFECTIONS ARE TRytT 
GRACIOUS, OR THAT THEY ARE NOT. 



• 

IF any one, on the reading of what has been al« 
ready said, is disposed to acquit himself, by sayingi 
^' I am not one of those who have no religious 
affections i 1 am oAen powerfully moved by the 
consideration of the important things of religion:^' 
let him not satisfy himself from this circumstance, 
that his a£fections are truly gracious; for, as it 
was observed before, 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 re* 
ligion, had true grace, and was the subject of the 
saving influences of the Spirit of God. — We should 
endeavour to discriminate between true and false 
religious affections.--^In order that 1 may assist in 
that important work, 

1. I will mention some things which are no 
proofs, either that affections are such as true 

religion coosists io, or that ttie^ ^^ ii^XV "^^^ 

^AeHf id 4 ^(fcceediog^ part^ 



'art IT. WHAT ARE so SIGNS 01 GRACE. 45 

2. I will Dotice some thingfs wherein spiritual 
,nd gracious afiections, differ from those which are 
lOt so, and by which they may be distinguished. 

First, I would take notice of some things, which 
ire no proofs that affections are gracious, or that 
hey are not 

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

Some persons are disposed to condemn all high 
rel^ious affections, if professors appear to have 
heir affections rai!^ed,with respect to reIigion,to an 
extraordinary height, such persons are prejudiced 
aigamst them,and,withoiit further inquiry, conclude 
that they are deluded But if true religion resides 
pery mach in the affections, then it follows, that 
i?here there is much true religion, there will be 
Buch 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, 
;hat we ought not to love God, and Jesus Christf 
n a high degree ? Will any one venture to affirm, 
hat we ought not to hate sin with a perfect hatred? 
;hat we-ought not to exercise a high degree of gra- 
itude to God for the mercies we receive at his 
;iands ? or that we ou&fht not to possess very strong 
ilesires after holiness ? Is there any who will pro* 
fess that bis affections in religion are elevated 
enough ; and will say, ^^ 1 have no cause to be 
humbled^ that I am no more affected by the things 
of religion than 1 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 1**^ Vi'\\\ ^tk^ W 
'ividual bless God that he is affecle& e.TkO\\^\\Vrj 
dafbe has read and heard of the vouA^xt^Vi^^ 



i 



4Q what are so 8IGK8 t 

of God to rebels, in giving his Son to die for 
and of the djing love of Christ ; and will pra 
he may not be affected by these things in a I 
degree, because high religious affections ai 
proper, enthusiastic, and ruinous to true rel 

Our text very evidently refers to high affe< 
when it speaks of ^^ rejoicing with joy unspes 
and full of glory /^ Here the strongest exprc 
are made use of, which language can possibl 
nish.— *-The scriptures very often enjoin hi 
fections. Thus in the 6r8t commandmi 
the law, there is an accumulation of expressi 
though there were not words adequate to e: 
the degree in which. we ought to love God: ^' 
Shalt love the Lord thy God with all thy hea 
with all thy soul, and with all thy strengtl 
with all thy mind,^^ Luke^ x. 27. — The Ufin 
called upon to exercise a high degree pi 
^^Rejoice,^^ says JesusChrist, to his disciples. 
be eiEceediog glad^^' Matt. t. 1^. ^^ Let the 
Mus he glad ; let them rejoice before God 
let them exceedingly rejoice,^' Psa, Ixviii. 
the book of Psalms, the saints are often caller 
to shout for joy ; and, in Luke^ vi. ^3, to le 
joy. They are often exhorted to exercise 
degree of gratitude; to praise God with al 
hearts. 

We find the most eminent saints mentio 
scripture, often professing high affections, 
the Psalmist speaks of his love, as if it we 
speakable ; '* Q how ^ love thy law I" Psa 
97. He also expresses a high degree of 
of sin ; ^^ Do not 1 hate them, O Lord, tha 
thee ? and am I not grieved with those that i 
agaiqst thee ? I hate them with a perfect ha 
Pea. cxxxix. 21, 22. He also professes j 
d^gre^ ofsQJrrQwfyv Wx a8 a burden too h<ii 



^ ^an^^*^ 



Part II. TO siBTtNGtistt Avfitcrtotn* 47 

him. He likewise expresses a great degree of spi^^ 
ritual desire in many of the strongest terms which 
can be conceired 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, kc. He 
also mentions 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,'' 
P$a. cxix. 136. ^^ Horror hath Uken hold upon me, 
because of the wicked that forsake thy law,'* ver. 
53. He expresses a high degree of joy : " The 
king shall joy in thy strength, and in thy salvatioa 
how greatly shall he rejoice."' Psa. xxi. 1. " My 
lips shall greatly rejoice, when I sing unto thee," 
Psa. Ixxl. 23. ^^ Because thy loving kindness is 
better than life, my lips shall praise thee. Thus 
will I bless thee while I live ; 1 will lift up my 
bands 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 
oight watches. Because thou hast been my help, 
therefore in the shadow of thy wings will i re- 
joice," Psa. Ixiii. 3 — 7. 

The Apostle Paul expresses very high affec- 
tions. He mentions the exercises of pit^ and con- 
cern 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 tri- 
umphs of his soul, his earnest expectation, his 
abundant tears, and the travail of his soul, his 
godly jealousy, and his fervent zeal. John the 
Baptist expresses great joy, John iii. 39. Those 
blessed women who anointed the body of Jesus, 
are represented as exercising a very high degree 
of religious affection at the re8VUTr.c\WtL0^^Av\v?\.\ 



4S WHAT ARB VO flOKS 

•* And they departed — from the sepulcl 
fear and great joy,'' Matt xxviii. 8. 

It is often foretold that the church c 
Some future period of the world, shouh 
ingly rejoice : "They shall walk, O Lo; 
light of thy countenance ; in thy name 8 
rejoice all the day ; and in thy righteous 
they be exalted,^' Psa, Ixxxix- 15, 16. ' 
greatly, O daughter of 7'*on ; shout, O 
of Jerusalem ; behoK^.^iy King com 
thee,'' &c. Zech, ix. 9. As high degre< 
are the genuine fruits of the gospel of C 
angel calls this gospel good tidings of g 
that should be to ail people. 

The saints and angels in heaven, wh 
religion in its highest perfection, are exi 
affected with what they behold and con 
of the perfections of God, and of h 
They are all as a pure flame of fire in th< 
of their love, the elevation of their joy 
ardency of their gratitude. Their pr 
represented as the voice of many water 
the voice of a great thunder. Now the 
son why their affections are so much hig 
those of the saints on earth, is, because 
the things by which they are affected 
cording to their real nature and im] 
Hence it is that their affections are m 
/ormed to the nature of those things. 1 
fore, religious afflictions, in the present s 
of the same nature with those of the 
heaven, the nearer they are to theirs ic 
the better. 

From these things it evidently appean 

affections concerning religious things, a 

fo a very great height, it is no certain p 

f^ej^ are Dot such as have in Ibem VVie i 



Fart II. TO BiSTiirGtTisH ikFFEcfloirs. 49 

true refigron Those persons therefore greatly 
err. who condemn others a3 enthusiasts, merelj 
because their afffrctions are very high. 

On the other hand, their being great, is no cer- 
tain proof that affections are of a spiritual and g:ra- 
ciou!!> nature. It is tnanitest from the scriptures, 
that there are very high »fi(fCtions respecting the 
things of religion^ which are not spiritual and sav- 
ing. The Apostle Paul speaks of affections in the 
Galatians, which had been exceedingly elevated, 
bnt VI hich he feared were in vain, and had totally 
Bobsided : "• 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,'' Gat. iv. 15. And in the llth 
verse be tells them that he was afraid of them, lest 
be bad bestowed upon tf\em labour in vain. The 
children of Israel were greatly affected by the 
mercy of God, when they saw how wonderfully he 
liad delivered them at the Red Sea, when (hey sang 
his praises, though ihey afterwards soon forgat his 
works. So again, they were greatly affected at 
Mount Sinai, when they saw the marvellous mani- 
festations 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 
800D were they turned aside after other gods ! Sa 
great numbers who were affected by the raising of 
Lazarus from the dead, had their passions excited 
to a very high degree, and, when Christ immediate- 
ly 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 
npon, they cut down branches of palm trees, and 
strewed them in the way, and ct\ev\ \V\\\v\w\\ 
▼Dice?; "ifosanna to the Sou of DaLN\^^i5^Ae%%^^V^\^R^ 



60 WHAT ARE NO SIGNS Part II. 

that cometh in the name of the Lord, hosanna in 
the highest.'' There was a vast multitude crying 
Hosanna, so that it gave occasioD to the Pharisees 
to say, ^^ Behold, the world is gone after him," 
John xii. 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, condemned, and executed. Indeed, 
there was a loud outcry respecting him among the 
multitude then, as well as before; but of a very 
different kind : it was not ^^ Hosanna, 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 f, 
nature of true religion. -: ^ 

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

All affections have in some respects, or degree, 
an effect on the body. Agreeably to what was J 
observed before, 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 vigor- ] 
ous exercise, without producing some effect upon < 
the bodj^. And if all emotions of the mind have 
some effect on the body, we may conclude that the 
greater those emotions are, the greater will be 
their effects on the animal frame. Hence it is no 
wonder, that very strong emotions of the mind 
should have great effects on the body. And since 
there are groat affections, both common and spir- 
itual, it is not to be wondered at, that such great 
effects should arise from both these kinds of affec- 
tion. And consequenliy) these effects are no 



■. 1 ii ■p 



Part IL TO DISTINGUISH affections. 51 

proof that the affections from which they arise, 
are of one kind or the other. 

Great effects on the body certainly are no sure 
evidence that affections are spiritual, for such are 
very often known to arise from great affections 
ahout temporal things, and when religion is no uay 
concerned. Apd if great affections about secular 
things, have these effects, 1 know not by what 
rule we should determine, that high afftxtions 
about religious things, which arise in like man- 
der 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 
affections, when raised as high as any natural af- 
fections, and possessing equally strong and vigo- 
rous exercises, cannot produce a great effect on 
the Vbify, I know not why a view of the glory 
of God, should not cause the body to faint, as well 
n a view of the glory of Solomon. There is cer- 
tainly 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 powd- 
er, of the effectual working of his power in them, 
and of the working of the mighty power of God 
in them. Eph. iii. 7. 2 Tiw. i. 7. Eph. iii. 20. Eph, 
u 19. But the nature of man is represented in 
scripture as exceedingly weak ; and particularly 
with regard to great spiritual exercises^Matt, xxvi. 
41. I Cor. XV. 43 & 50. The passage prefixed 
to this treatise, speaks of ''joy unspeakable and 
full of glory." And who that considers the nature 
of man, and the nature of the affections, can rea- 
sonably doubt, but that such indescribable and 
glorious joys, may be too great for the human 
frame, so as considerably to overpower it ? It is 
evident from scripture, that clear fccoNeix^^ ^l>^cv^ 
diriae glory, have a tendency, by ^ttftC\A»^>X:w^ 



52 WHAT ARC HO KlOKS Part II. 

mind, to overpower the body ; and that if these 
views were attended with the same degree of clear- 
neiss, as they are in heaveo^ the ^ody could Dot 
Bobsist 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 afiec« 
tions which arise irom it, are of the same nature 
with those of the saints in Leaven, 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 tte^dj ; 
is it not presumptuous in us to set bounjiyb bis 
sovereignty, and to say, that in giving the earn- 
est of this reward, he shall never give so much 
ofiU as in the least to overpower the body, when 
he has no where thus bound himself? 

The Psalmist, speaking of his own vehement, 
religious affections,mentionstbe effect in reference 
to his body, as well as his soul, expressly distin- 
guishing the one from the other ; ^' My $oul long- 
etli, yea, even fainteth for the court? of the Lord ; 
my bpart and my flesh cry ou^ for the living God." 
Psa. IxKxiv. 2. See also P*a. Ixiii. 1. 

Thp Prophet Habakkuk spf^aks ofhis body being 
overborne, by a sense of the majes^ty of God ; 
*^ When I heard, my belly trembled ; my lips 
quivered at the voice ; rottenness entered into 
my bones ; and I trembled in myself.'' Hab. iii. 16. 

That ^uch views of the glory of God, as are 
sometimes given in this world, have a tendency to 
overpovff'Y the body, is evident, because the scrip* 
fares /aform us th^i this hays someVvm^^ ^ctv'''" 



Fart II. TO DISTINGUISH AFF£CTI0X5. S3 

been the case. The prophet Daniel, giving an ac- 
count of a representation of the glory of Christ, 
8ajs, ^^And there remained no strength in me ; for 
my comeliness was turned into corruption, and I 
retaii^ed no strength ;^' Dan, x. 8. And the Apos- 
tle John, speaking of a a similar representation 
made to him, says, ^^ And when 1 saw him, i fell 
at his feet as dead.'^ Rev. i. 17. It is in vain to 
say that these were only external manifestations 
or symbols of the glory of Christ ; for though it is 
true, that they were outward representations, yet 
the design was to give to these prophets an idea 
of the thing represented, and that was the true 
divine glory and majesty of Christ. In agree- ' 
ment with the end for which God designed these 
outfflinl signs, they received by them a lively ap- 
preheislon of the real glory and majesty of his 
nature, and thus were greatly affected. And [ 
think those persons are very presumjituous, who 
venture to say that God cannot, or does not, give 
the same clear and affecting views of the real glo- 
ry and majesty of his nature, to any of his saints^^ 
without the intervention of such shadowy repre- 
sentations. 

I would farther observe, that the scriptures of- 
ten refer to bodily exercises in order to express 
the strength of holy and spiritual affections; such 
as trembling, groaning, crying out, panting, and 
fainting. Psa. cxix. 120. Ezra ix. 4 ha. Ixvi. 2, 5. 
Hub. iii. 16. Rom. viii. 2ti. Psa. Ixxxiv. 2. xxxviii. 
10. xlii. 1. cxix. I.>1» cxix. 81. Novv if it be 
said, that these are only ligurative expressions, 
all, 1 hope, will allow, that they are suitable 
ijgures to represent the high degree of those al- 
fection?,whichtheHoly Spiritinteoded they should 
represent ; but 1 do not see how iVve^ Y4Ckx\\^\i^^^% 
if those spiritusil affectioua h^^Ne uo V^tA^\ic,^ \>^ 

£ 2 



54 WHAT ARE NO SIGNS Part II. 

prodcice fremblio^, &c but, on the contrary, are 
the proper effects, and sad tokens of false affec- 
tions, and the delusion of the devil. 1 cannot 
think that God would generally make uSe of things 
ivhich are quite opposite to spiritual affections, 
and evident marks of the hand of Satan, to repre- 
sent a higrh degree of holy and heavenly affection. 

III. That they render us fluent, fervent and 
abundant, in talking of religion, is no proofeitber 
that our affections about religious things are truly 
gracious ; or that they are not. 

There are many persons, who, if they observe 
any thing of this kind in others, are greatly preju- 
diced agninst (hem Their being so full of talk, 
is deemed a sufficient reason forcondemninfthem, 
as Pharisees, and ostentatious by pocntes.^A)ii: the 
other hand, there are many, who, if thej'dbH^rve 
these effects in any one, are disposed, very im- 
prudently, 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 confi- 
dent that such persons are savingly wrought up- 
on, if they are not only fluent, but also affection- 
ale and earnest in their conversation. 

But this, as events abundantly show, arises from 
"want of judgment; it is a mistake into which per* 
sons often run, by trusting to their own wii^dom, 
instead ofmakingthescripturestheir 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 the mouth, and of 
the tongue, and is in scripture represented by th«i 
)aave9 of a tree, which, though it ought not to bo 
ffMoai tbetDywe no proofs of iVs gooAu^^%. 



Part II. TO DlSTlffGUISH AFFECTIONS. 55 

That persons are disposed* to laik much about 
religion, may arise from a good cause, or from a 
bad one. It may ari:se from a great degree of ho- 
ly affections, for out of the abundance of the heart 
the mouth speaketh ; or it may arise from strong 
religious affections which are not holy, for still 
out of the abundance of the heart, the moulh 
epeaketh. It is the nature of the affections, what- 
ever are their objects, if they are powerfully en- 
gaged, to incline us to talk very much of that by 
which they are excited ; and not only to say much, 
but to talk very earnestly and fervently. And 
therefore our talking abundantly and very fer- 
vently about religion, can only be an evidence 
that i|A are very much affected by something re- 
latiog" tdireligion ; but this may be the case, as I 
bay^'observed before, where there is no grace. 
That by which men are greatly affected, they will 
.be earnestly engaged about; and they will be 
iikely to show that earnestness in their conversa- 
tion and behaviour, as the greater part of the Jews 
in Judah and Galilee did for a while, about the 
preaching and baptism of John : they were will* 
ing for a season to rejoice in his light. The mul- 
titude, in like manner, often manifi'^sted great 
earnesfuess about Christ, and his preaching and 
miracles ; being astonished at his doctrines, re- 
ceiving his word with joy, following him some- 
times 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 experience, introducing the subject every 
where, and in all companies ; and when this is the 
caie, it is rather a bad sign lh«a ^ ^oc^^ qyv^. K 
tree too fall o/'ieaFes, seldom ba^t% m^vOGk^t^x\V^ 



56 WHAT ARE 170 siGN,s Part II. 

and a cloud, though to appearance very pregnant ^ 
with water, if it i^ accompanied by much \viud| 
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 profession, 
without corresponding fruits in the life : ^' Whoso 
boasteth himself of a false gift, is like clouds and 
wind without rain." Prov. xxv. 14. See also Jude 
4 & 12, and 2 Pet. ii. 17. 

False affections about religion, if they are 
equally strong, are much more disposed to mani- 
fest themselves, than true ones ; because it is the | 
nature of false religion to affect show, and to court 
observation : thus it was with the Pharisees. • ^ 

IV. That they are not excited by our'owa ear j 
deavours, or exertions, is no proof either that our | 
religious affections are truly gracious ; or that thej 
are not. 

There are many persons who condemn all reli- 
gious affections 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 endeavours, or the result of the faculties and 
principles of human nature ; but to arise from 
the influence of some extrinsic and supernatural 
power upon their minds. 

It is supposed that the Spirit of God co-ope* 
rates in a silent and imperceptible way, with our 
own endeavours in the use of means ; so that we 
cannot distinguish between the influences of the 
Spirit of God, and the natural operations of the 
faculties ot 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 

^race is neglected^ is unrea^on^bVe^ ^t^^^av^tn. 



Fart II. TO DISTINGUISH AFFECTION'S. 57 

ous^ and enthusiastical It is also uDdoiil)(e(1ly 
true, that the Spirit of God is far from bviug uni- 
form io the manner and circumstances ofhis opera- 
tions, and that eorotitimes he work^ in a way more 
secret and gradual, and from smaller beginning^ 
than at other times. 

But if there is indeed a power superior to all 
means and instruments, and above the utmost ef- 
forts of nature; and, if according to the gf nrral 
profession of the country, lliat power is requisife 
in order to the production of saving grace in the 
heart; then certainly^ it is not at all unrea«;onabIe 
to snppose, that its effects should very frequently 
be produced in such a way, as to make it manifest 
that the work is supernatural. Jf the implanta- 
tion q£ grace is indeed effected by the efficacious 
operations of an extrinsic and divine agent, why 
IB it unreasonable to suppose, that it should appear 
lo be so, to those who are the subjects of it ? Is 
it at all strange that it should a[)prar to be ai< it 
really is? For this, in fact, is the objection : it is 
regarded as a clear proof that the affections which 
many persons experience, arc not from a partic- 
nlar cause, because they appear to be from that 
cause. Those who possess them, declare that 
what they ieel is evidently not from themselve?, 
but from the mighty power of the Spirit of God ; 
and others from thence conclude, that what they 
i experience is not from the Spirit of God, but from 
i themselves, or frcm the devil, 
f 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 v\ith propriety com- 
pared to those eff^'Cts which are farthest from be^ 
ing the result of any principle or exertion of hu- 
^ man nature ; such as being begollei\^ — o\ t^\%^\ 
I frpxD the Jeae/,— created) j&c. Ibeu Yvoyj %V"^\\ ^^ 



58 WHAT ARE NO SIGNS Part IT. 

account for the circumstance, that the Almighty, 
in so great a work, iihould so carefully hide his 
power, that the subjects of it should not be able 
to discern it? The fact is, if we may form anj 
conclusion from scripture, that God, in the great 
work of his mercy, which he performs for his peo- 
ple, orders things so, as to make his power con- 
spicuous, and our dependence on him most evi- 
dent; that no flesh should glory in his presence, 
1 Cor, i. 27-29 j that he alone should be exalted, 
ha. ii. 1 1 — 17 ; that the excellency of the power 
should be of him and not of man, 2 Cor. iv. ?• 
that the power of Christ should be manifested in 
our weakness, 2 Cor. xii. 9 ; and that none should 
say, Mine own hand hath saved me. Judges^ vii. 2. 
So it was in most of those temporal salvations of 
old, wiiich wfre types of the salvation of the peo- 
ple of God from their spiritual enemies. For in* 
stance : the liberation of Israel from Egyptian 
bondago ; their deliverance by Gideon ; and the 
destruction of Goliath by David with a sling and 
a stone. It was; so in the calling of the Gentiles, 
and the conversion of the Heathen; after all the 
endeavours of philosophers to reform the world 
had proved in vain, and it was become abundant- 
ly evident that mankind were utterly helpless, 
independent of the mighty power of God. And 
it was so in most of the conversions of particular 
persons, of which we have an account in the his- 
tory of the New Testament : they were not 
wrought upon in that secret, gradual and insensi- 
ble manner, which is now insisted upon ; but with 
those manifest tokens of a supernatural power, 
wonderfully and suddenly causing a great change, 
wiiich in these days are regarded as undoubted 
sJ^ns of delusion and enthusiasm. 
2'he Apostle Mys, ^' The e^e% oi! ^owi Mwdec- 



m^ 





Part II. TO DISTINGUISH AFFRCTI0N8. 59 

staDdingf being enlighteaed, that ye may know 
what is the hope of bid cailing, and what the riches 
of the glory of his inheritance in the saints, and 
what is the exceeding greatness of his power to 
us ward who believe, according to the working of 
bis mighty power," &c. Eph. i. 18, 19. Now 
when the Apostle speaks oi 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 experience, they must feel it, as being distin- 
guishable from the natural operations of their own 
minds. — So that it is very unreasonable, and un- 
scriptural to conclude that affections are not from 
the gracious operations of the Spirit of God, be- 
cause they are evidently and sensibly 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 are gracious. 

There are some who make this an argument ia 
their own favour. Speaking of their experience, 
" We are sure," say they, '^ that we did not pro- 
duce it ourselves ; it was the effect of no contri- 
vance or endeavour of ours." And hence they 
very ignorantly conclude, that what they have 
experienced, must be from the mighty influence 
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 influ- 
ence upon the minds of men, beside* Vh^ 1\<A^ 

' Spirit We are iJUirected uot \o b^Vv^^^ <5.\^^1 



€0 WBAT ABK HO tlGVS.^ Fait H. 

fpiriC, but to try the spirits whether they are of] 
Goil. There are eril spirirs, ezceediogljr boif 
with meoy who oHeo transform theoMelTes iato 
an^eh of ii^bt ; and, with great sobtietj and pon^ 
er. mimic the operations of the Spirit of God*— 
Many of the operations of Satan are very distill* 
guishable from the voluntary exercises of oaromi 
minds. They are so, in those horrid and bias* 
phemoos suggestions by which some persoBa are 
dreadfully harassed ; and in those anneceavary aad 
unprofitable terrors by which others are e^frek-. 
ed. And the iofloence of Satan may be as 4|ilpat 
in false comforts and joys, as in terrors andl|||gpd 
saggestions. It is not in the power of meo topnt 
themselves into snch raptures, as the AnabaptiMs 
in Germany, and many other raving ejjHkoaMP 

have exhibited. iT^"''^ '*«■ 

And besides, we should remember, tMiUiiiprei- 
sions on our minds may be neither of our owe 
producing, nor from an evil spirit, but fronk-^ 
common iuflluences of the Spirit of God. SRie 
subjects of such impressions are of the numbK^of 
those of whom we read, ^' who were once enlqjibi* 
ened,'^ had ^^ tasted of the heavenly giA, and 
were made partakers of the Holy Ghost ;'* had , 
^^ tasted the good word of God^ and'^ had felt "the ' 
powers of the world to come ;" but were yet 
wholly unacquainted with those ^^ better things 
that accompany salvation,^' Heb. vi. 4, 5, 9. i 

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 ac- 

connt. Such persons are Us^bVe \o impressions of 

this kind abo »t tequporal Ih'rn^ *, waOi VV^t^*\% ^^"'^ 

reuifoa to coudilA^^ that Uiy ^''^ >aw^ wsiaX^t 



Part II. TO DISTINGITI8H AFFECTIONS. 61 

impressions about spiritual thiuofs As a person, 
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 
pot the voluntary agent. 

V. That they are produced by texts of scrip- 
ture, suddenly, and in an extraordinary manner, 
applied to the mind, is no proof either that these 
oar 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 tho«e texts, 
or the truth contained in them, is the foun lation 
of the emotion, and not mostly, or chiefly, the 
sudden and unusual manner in which they are 
brought to our mmds. 

But on the other hand; neither is their arising 
from scripture, brought suddenly, and in an extra- 
ordinary manner, to our minds, any proof that our 
affections about religion are gracious. Some persons 
teem to regard this, as a good evidence that their 
affections are saving, especially if those affections 
ire hope or joy, or atiy other that are pleasing 
and delightful. Tiiey tell us that particular prom- 
ises were suddenly brought to their minds, as if 
they had been spoken to them. ^^ We had no 
band,^' say they, ^4n bringing^ such texts to our 
mind-^; we were not thinking of any thing th^t 
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 un- 
doubtedly of the right kind, and that. iVWvt ^V^V^'v^ 
reaJi/ good^ 

F 



i2 WHAT ARK iro nGan PtdrtIL 

What deceives, on this sabject, manj of (he km 
ioformed and considerate kind of professors, «eeai 
to be this ; the scriptures are the word of GM, 
and therefore contain nothing bat what is strict^ 
true, and in its nature perfectly holy ; and heiwe 
they conclude that that experience, which pr^ 
ceeds from the application of passages of the H* 
cred writings, must be evangelical. But then if 
should be considered, that affections may ariMi 
not properly from the scriptures, as their genaiM 
fruit, and from a right application of them ; bdt 
from an abuse of them. All that can be argndi 
from the purity and veracity of the word of God| 
with regard to experience, is this ; — that that ex- 
perience which is agreeable to the word of God, 
cannot be wrong, and not that those affectioaf 
must be right, which arise in consequence of (he 
word of God coming to our minds* 

Is there any proof that the devil cannot briig 
texts of scripture to the mind, and misapply them, 
for the purpose of deceiving ? There appears tfl 
be nothing in this beyond the power of Satan 
To impress letters, or sounds upon a person^s im^ 
agination, is not a work of such mighty power 
that nothing short of omnipotence can be sufficieni 
to effect it. 

Or does any person suppose, that texts of scrip* 
ture are such sacred things, that the devil dare^ 
not abuse them ? if they do, iu this also they an 
mii*taken. He who bad temerity enough to Xnkt 
Christ himseir to different pbces, into the wilder 
nesp, — on to a high mountain, — and on to a pin 
nacle of the temple, in order to tempt him, is no 
afraid to meddle with the scriptures, and to abusi 
thetn for his own purpo^o. At the same timi 
th?t he took those liberties with Christ, he repeat 
edJf quoted scripture^ if possible, to deceive him 



Part II* TO DISTINGVISH AFTETCIOKS. 63 

And if Satan was permitted, and if he presumed 
to pot Christ himself in mind of texts of scripture, 
for the purpose of tempting him, what reason 
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 them? And if 
Satan may thus abuse one text of scripture,'he 
m^j another. Us being a very important passage, 
s 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 promise 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. 

We know, that the ministers of Satan, heretical 
teachers, can, and do pervert the scriptures, to 
their own, and to the damnation of others, 2 PeU 
iii. Id. They have the free use of scripture, and 
there is no text so precious and sacred, but they 
nay abuse it to the eternal ruin of numerous souls. 
And there is no reason to conclude that t%^ devil, 
as well as his instruments, is not permitted thus to 
abuse the scriptures. For when they do it, they 
do it at his instisration ; and doubtless he h'l^lfieli 
does what he induces others to do : the servants 
of batan only follow the steps of their master, and 
perform the same work which he himself performs. 

As the devil can abuse the scriptures, to de- 
ceive and destroy men, so may their own folly and 
depravity. The sin which is in man, acts like its 
father. The hearts of men are deceitful like 
the devil, and concur in the use of those means 
which he adopts to deceive them* 

h 13 evident then that we m^y YiVi^\i\^^^*^'' 



64 WHAT ARS NO 8BGN8 Part 11. 

ticDS, occasioned by texts ofscriptare coming sud- 
denly^ and in an extraordinary jnanner, to oar 
miod«, and yet these affections may not be holy, 
or any things but the delusions of Satan. 

I would further observe, that we may have ele- 
vated and joyful affections, coming with the word 
of God ; and not only so, but from that word, and 
yet those affections may not proceed from Satan, 
nur from the depravity of our own hearts ; but 
from some influence of the Spirit of God attendtni; 
the word; and notwithf^tanding all this, those af^ 
fcctions may possess nothing of the nature of say- 
ing religion. The stoney ground hearers had great 
joy, which is represented as arising from the word, 
as a blade of corn from its seed ; and their affec- 
tions had, in their appearance, a very great re- 
semblance to those represented by the growth of 
the seed on the good ground ; the difference not 
appearing, until it was discovered by the conse- 
qurnces in a time of trial. Yet there was do 
saving religion in those affections. 

Vi. That they are attended by an appearance 
of great love, is no proof either that our affec- 
tions are truly gracious ; or that they are not* 

There are no professing Christians who regard 
this circumstance as an argument against 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 affec- 
tions are from the sanctifying and saving influen- 
ces of the Holy Spirit. They argue that Satao 
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 knowl- 
^.^/^f?, or the gift of prophesying, or the ^ower of 



Part 11. TO DISTINGUISH AFVECTIOSB. 65 

• 

working miracles, or tbe 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 religion. It is that by which we are most 
conformed to heaven, and most opposed to hell, 
and the devil. But notwithstanding this, we must 
Bot argue from hence that this affection has no 
counterfeit. It may be observed that tbe more 
excellent any thing is, the more likely is it to be 
imitated. For instance : there are more counter- 
feits of silver and gold, than of iron and copper. 
Though it is more difficult to produce a repre- 
sentation of what is reaiJy excellent, yet in pro- 
portion as any thing is excellent, will art and in- 
genuity be exercised in order to produce an ex- 
act resemblance. So it is with Christian virtues 
and graces ; the ingenuity of Satan, and the de- 
ceitfuloess of the human heart, are chiefly exer- 
cised in forming imitations of those which are of 
kighest repute; hence perhaps no graces are more 
•frequently counterfeited than love and humility. 

With respect to the former of these, it is evi- 
dent from scripture that we may possess ^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 be- 
cause iniquity shall abound, the love of many shall 
wax cold. But he that shall endure unto the end 
shall be saved." Mati. xxiv. 12, 13. 

We may appear to love God, with very strong 
affection, and yet have no grace. This was evi- 
dently the case with many of the Jews, who fol- 
lowed Jesus Christ day and night without meat, 
or drink, or sleep. They said, ^' Lord, we will 
follow thee withersoever thougo^^X^^^ ^\:k^^\\^^% 
^Hosaaaa to tbe Son of Da\id.^^ 

F2 



6S WHAT ARE NO 8I0NB Part IT. 

The Apostle seems to intimate that there were 

many in his days, who hail a counterfeit love to 

Christ : '* Grace be with all them that love onr 

-Lord Jesus Christ in sincerity," ICph vi. 24. la 

the original, the last word signifies incormption. 

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 ; althouia^h he afterwards expresses hin 
fear that their affections had come to nothing, and 
that he had bestowed upon them labour in vaiii. 
Gal iv. n, 15. 

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

Though false religion is generally imperfect, 6r 
monstrous, and has not that entireness and syoi*^ 
metry of parts, which is (o be seen in true religion; 
yet there may be a great variety of false affec- 
tions existing together, bearing a very close re- 
semblance to those ivhich are gracious. 

It is evident that all kinds of gracious affectionft 
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 
children of Israel in the uiUIerness, Exod, ix. 27. 
1 Sam. xxiv. 16, 17, and vi 21. I King8^x%i,27. 
Aii.nb. xiv. 39, 40. The feai of God : as in thn 
case of the Samaritans, who feared the Lord, and 
served their own gods at the same time, 2 Kin^s^ 
xvii. 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, Fsa Ixvi. 3. 
J^yan^-el/cal gratitude may be cowi^X^rfevled; mi^ 



I^art II. TX> DISTINGUISH AFFECTIONS. 67 

in the case of the children of Israel, who sang the 
praises of God at the Red Sea, Psa. cvi. 12, and 
of Naaman the Syrian, after the miraculous cure 
of his leprosy, 2 Kings^ v. 15, &c. 

There may be counterfeits of spiritual joy : as, 
in the case of the stoney ground hearers, Mattxiii, 
20, and particularly, in the case of many of the 
hearers of John the Baptist. John v. 3b. — Of zeal, 
as in the case of Jehu, 2 Kings^ x. 16. — as in the 
case of Paul before his conversion, Gal. i. 14. 
Phil ill. 6. and as in the case of the unbelieving 
Jews, Jlcts xxii. 3. Rom. x. 2. Graceless persons 
may have earnest religious de!>ires, like the desires 
of Baalam, which he expressed under an extraor- 
dinary view of the happy state of the people of 
God, as distinguished from the rest of the world, 
Jitun. xxiii. 9, 10. They may also have a strong 
hope of eternal life ; as the Pharisees had. 

And as men, while in a state of nature, may have 
the resemblance of any kind of religious affection, 
fio they may have the resemblance of different 
religious affections at the same time. Indeed,when 
any false affection is raised high, there are usually 
many such attending each other. The multitude 
who accompanied Christ into Jerusalem, after the 
raising of Lazarus, 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 reverence, when they placed 
their garments on the ground, that Christ might 
walk upon them ; — by gratitude for the great 
works which he bad doneamongst them,when they 
praised him with load voices; — by joy, when they 
made the city ring with their acclamations. — It is 
easy from the nature of oar passions, to assign the 
. reason, why, when one religious affectiQi\ \% y^\%^^ 
iwery highlit should excite olhew,e^V^CAa\\^Vl>^i:^V 



68 WHAT ARE NO 8IGNI Part IL 

afifectioD is counterfeit love. For love is the foun- 
tain of all the other affections. Let us suppose 
the case of a person, ivbo, for some time, has been 
in great terror through the fear of hell, distressed 
ivith dreadful apprehensions, and upoo the very 
brink of despair ; but who is all at once delivered ; 
being fully persuaded, through some delusion of 
Satan, that God has pardoned and accepted him as 
an object of his love, and that he iviil 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 cir« 
cumstanced,8hould be raised with transports of joy, 
and elevated with fervent love, to that imaginary 
redeemer, who, he supposes, has thus rescued him 
from the jaws of destruction, and conferred upon 
him distinguishing privileges ; and that now he 
should be so animated with admiration and grati- 
tude^ that, for a while, he can scarcely think, or 
speak of any thing else ; that he should magnify 
God, and call upon others to rejoice with him ; and 
that, though, before his dellverance,he was dispos- 
ed to quarrel with the justice of God, now it should 
be eai$y for him to submit, and to acknowledge his 
own uuworthiucss. Saul, when Samuel told hiJXk 
that God had appointed him to be king, replied, 
^''Am I not a Benjamile,of the smallest of the tribes 
of Israel, and my family the least of all the families 
of the tribe of Benjamin? Wherefore then speak- 
est thou so to me ?" 1 Sam, ix. 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. vii. 1ft. 
Nor is it to be wondered at, that now such a one 
should delight to be with those ytUo w:kiioi<V^<i^«5 



Part II. TO DISTINGUISH AFFECTIOirS. 69 

and rejoice in the happiness of his present state ;' 
should love all such as esteem and admire him ; 
should be ready to proclaim war with all who are 
not of his party, and h'ke the Pharisees, should be 
disposed to compass sea and land in order to make 
one proselyte. 

VIII, That comfort and joy appear to follow 
awakenings and convictions of conscience, in reg- 
ular order, is no^proof (hat religions affections are 
truly gracious ; or that they are not. 

Many persons are prejudiced against such relig- 
ious experience, particularly if high affections of 
joy follow great distress and terror. But such 
prejudices derive no encouragement either from 
reason, or from scripture. Surely it cannot be un- 
reasonable, 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 salvation, 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 salvation of men, deals with them as rational 
and intelligent creatures,7~-it appears agreeable 
to his wisdom, that those who are saved, should 
be made sensible of their being in those two dif- 
ferent states. In the first place, that they should 
be made sensible of their state of condemnation ; 
and afterwards, of their state of deliverance and 
happiness'; that they should be made to feel their 
absolute needfof a Saviouf,'^nd then be convinc- 
ed of the sulSiciency of Christ, and the perfect 
readiness with w,hich God is al?i^)% d^ift'^^'^^^ v^ 
0Merci8e ibercy though him. 



70 WHAT ARE aro SIGNS Part II. 

And that it is the manner of God, in dealing with 
men^ first to lead them into (he wildernes9,and (hen 
to speak comfortably to them ; — to bring them in- 
to distress, to make them feel their own helpless- 
ness, and absolute dependence on his poirer and 
grace, before he appears to work any deliverance 
for them. is abnndantlj evident from scripture. Be- 
fore God delivered the children of Israel out of 
Egypt, they weretprepared for it \ij being made to 
see the wretchedness of their condition, and to cry 
unto him because of their hard bondage, Exod. il. 
23, and V 19. And before God wrought that great 
deliverance for them at the Red ^ea, ihey 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 theiD| 
and the Egyptian host behind them ; they were 
brought to see that they could do nothing for them* 
selves, and that if God did not help them, they 

should be immediately swallowed up; then 

God appeared, and turned their cries into songSw 
Instances of this kind, recorded in scripture, are 
numerous : see Deut. viii. 2 — 16. Luke^ viiL 43, 
44. Matt. XV. 22. 2 Cor. i. 8—10. Matt. viii. 24 — 
26. Lev xiii. *45. Jer. iii. 23 — 25 

And if we consider those extraordinary manifes- 
tations which God made of himself to some of the 
saints of old, we shall find that their case was 
exactly similar. It was so with Abraham : first a 
"horror of great darkness fell upon him;'* and 
then God revealed himsf If to him in the most an- 
imating promise. Gen. xv. 12, 13. It was so with 
Moses at Mount Sinai : first, God appeared to him 
in all the terrors of his dreadful majesty, so thr 
this eminent servant of the Lord, said, '• I excee 
jDo^/y fear and tremble ;" and then he made all li 
goodness fo j)a*8 before bim, aud p\:oc\i\m^4 V 



Part II. TO DISTIITGUISH AF7SCTI0SS. 71 

name, " The Lord God, merciful and gracious," 
&c. It was so with Elijah : first, there was a 
stormy wind, and earthquake, and deyourin*; fire; 
and then a still, small voice, 1 Kings^ xix. U, 12. 
It was so with Daniel : he first saw the counte- 
nance 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 be- 
loved, fear not ; peace be unto thee ; be strong, 
yea, be strong," Dan.x. ii 19. 

But there are many things in scripture, which 
more directly ^how, that this is the ordinary way 
in which God manifests himself through Christ, in 
the work of grace, on the hearts of sinners. The 
prodigal son spend« all be has, is brought to feel 
bis circumstances, to humble himself, and to own 
his un worthiness, before he is received and feast- 
ed by his' father. Lukexy W^kc, The servant 
who owed his lord ten thousand talents, is first 
reminded of his debt, sentenced to be sold, with 
his wife and his chitrJren, in onler (hat payment 
may be made ; and thus be is humbled and brought 
to own the whole debt to bo 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 aggravtion, set 
before them by their judtje, before they were re- 
lieved- by the promise of the seed of the woman. 
It seems to be the natural import of the word gos- 
pel. ;^/ar^ tidings^ that it is news of deliverance and 
salvation, after great fear and distre!>s. 

And ifit is really the way in which God proceeds, 
before he communicates thecomfort of deliverance, 
to give men a considerable sense of the greatness 
of their sins, and the dreadful naLtwre kAOkv^^w'^- 
ubmeot to which they are expose^*, ^\«eVj*\V^& 



72 WHAT ARJC SO 8iGir9 Fart If. 

not unreasonble 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 unrea- 
sonable in professing Christians, to object against 
the spiritual nature of comfortable and joyful af- 
fections, because they were preceded by alarm- 
ing apprehensions and great distress of mind. 

And on the other hand, we must not conclude 
that comfort and joy are of the right kind, because 
they succeed great terrors and dreadful fears of 
hell. Some persons lay considerable weight upon 
this circumstance; regarding great terrors at 
an evidence of a great work of the law wrought 
upon the heart, well preparing the mind for solid 
comfort ; not considering that terror, and a con- 
viction of conscience, are different things. For 
though convictions of conscience often produce 
terror, they do not consist in it : terrors not an- 
frequently arise from other causes. Convictions 
of conscience, produced by the Spirit of God, con- 
sist in convictions of sin, both as it respects the 
disposition and the practice ; and of the dreadful 
guiit of sin, as committed against a God of infinite 
holiness, and strict justice, and who therefore can- 
not allow it to go unpunished. But there are some 
persons who have frightful 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 
wayj« of performinfif it so as to produce no good. 

The terrors which some persons experience, 

are very much owing to their particniar constitu- 

t/on/9 and tempers. Nothing is more manifest, 

t/iaja that some persons are of aucVi ^ V^k^i^^t %.ud 






Fart IL to DistixcvisH AFFEcrioira. 73 



f 



frame of mind, that their imaginations are more 
strongly impressed with ever}' thing that affecti 
them, than the imaginations of others would be 
under similar circumstances. The impression on 
their imaginations, re-acts on their affections and 
raises those still higher; and so affection and im- 
agination operate reciprocally, till the latter is 
raised to an extravagant height. Such persons 
lose all possession of themselves. 

Some professors speak of the clear view they 
have 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 fell 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 
soy thing wherein the heinous nature of sin, and 
the depravity of the human heart consist. They 
tell OS 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 pro- 
ceed from the awakening and convincing influ- 
ence of the Spirit of God, it does not thence fol- 
low that their terrors must necessarily issue in true 
comfort. The unmortitied depravity of the heart, 
may quench the Spirit of God, and thus lead to 
presumptuous and self exalting hopes. 

Again, if comfort and joy, not only follow great 
alarm and terror, but, if there is also an appear- 
ance of such preparatory convictions and humili- 
ation, arising very distinctly, in such order* and in 
such a way, as have fn>quently been observed in 
tjpoe converts ; — this is no certain proof that the 
light and comfort which follow, are ^^wn^^XvwX 
tml jrarin^;— and for these reaaoin^. 

G 



^4 WHAT ARi: jro signs Part 11. 

1. As the devil can counterfeit the operations 
and graces of the Holy Spirit, so he can counter- 
feit whatever is preparatory to the communicatioiis J 
of grace. If Satan can counterfeit those operations 
of the Bpirit of God, which are special and sancti- 
fying; much more easily can he imitate tho«e a 
which are common, and of which men, while thejr 
are yet his own children, are not unfrequently the 
subjects. It is abundantly evident, that there m 
false humility as well as false comfort. Saul, 
though a very wicked man, of a haughty spirit, and 
a great k^ng^ when brought, by the conviction of ; 
sin, to condemn himself before David, one of hii 
subjects, and one whom he had long hated and 
treated as an enemy, cries out, ^^ Thou art more 
righteous than I ; for thou bast rewarded m^ good, 
whereas I have rewarded thee evil !'' And at aiio- 
ther time, "1 have sinned, — 1 have played the fool, 
and have erred exceedingly," I Sarn.xxW, 16, 17, , 
and xxvi. 21. And yet baul,/at that time, seems j 
to have bad very little of the divine influences, this 1 
being after the Spirit of God had departed from ^ 
bim^ 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 convicftioo 
and humiliation before God, while we yet remain 
enemies to him. There is often, in men who are 
terriiied through the fear of hell, a great appear- 
ance of being brought from a dependence on their 
own righteousness, when they are not in all respects 
brought from such dependence. They have only 
exchanged one way of trusting in their own righte 
ousness, for another, which is less obvious. Ve 
often a great degree of discouragement, as to s( 
thjnsrs upon which they were accustomed to 
pencf, is taken for humiUal'ion^ aiid d^uomioa 



] 



Part 11. TO DISTIKGtriSH APFECTIOxVS. 75 

submission to God ; though it is no real submis- 
sion, but arises from some secret compromise, 
which is difficult to he discovered. 

2. If the operations of the Holy Spirit, in the 
conviction and comfort of real converts, may be 
counterfeited, the order of them may also be coun- 
terfeited. When counterfeits are made, no di- 
vine 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. 

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 conversion. There is no necessary connex- 
ion between any thing that a natural roan may ex- 
perience, and the saving grace of the Holy Spirit. 
And therefore we do not find that any legal convic- 
tions^ or any comforts following such convictions, 
io any certain method or order, are ever mentioned 
ID scripture as a certain proof of grace, or anything 
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 suf- 
ficient guide, in judging of their state in the sight 
of God. 

4. Experience very powerfully strengthens the 
conclusion, that persons seeming to have convic- 
tions and comfort following each other in such a 
method and order, as may frequently be observed 
ID true converts, is no proof of grace. 1 appeal, 
upon this subject, to those ministers who have had 
much to do with souls in the lale ^'5t\v^o\:^^vev"^^^ 
ueason. They ivilJ aflirm, I h^\e wo ^oviXiV^'^V 



76 WHAT ARE no siONB Part II. 

they have known many who do notpravewell, who 
gave a fair accoantoftheir experience, and seemed 
to have been converted in tbat order* and method 
which has generally been ini^isted on, at^ the order 
in which the Spirit ofGod operates in converi^ion. 
And as the appearance of thi^ distinctness and 
regularity with regard to method, is no certain 
proof that a person is converted; so the absence 
of it is no decisive evidence that a person is not con* 
verted. For though it might be made evident, 
on scripture principles, that a sinner cannot be 
brought heartily to receive Christ as his Saviour, 
who is not convinced of his sin, his helplessness, 
and his just desert of eternal condemnation ; and 
that therefore such convictions must be some way 
included in what is wrought in his soul ; yetnoth- 
ing proves it to be necessary, that all those things 
which are pre-supposed,or implied in an act of faith 
inChrist,mnsi be wrougth in the soul, to so many 
successive and separate works of the Spirit, that 
shall be each one obvious and manifest; on the coq- 
trary,8ome times the change at first,is like a confus- 
ed chaos, so that we know not what to make ef it. 
The manner in which the Holy Spirit operates io 
those who are born of God, is very often exceed- 
ingly mysterious: the effects only of those opera* 
(ions are discernible. It is to be feared that some 
have gone too far in attempting to direct the Spiiit 
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 afterwards prove the best of Christians. 
He does not proceed discernibly in the steps of any 
particular, established scheme, at ail so often as is 
imagined. A rule received and established by com- 
mon consent, has very great, though to many per- 
^^ns, aa iaseasihle influence in forming ihek uotioos 



c 



Part II. TO DISTINGUISH AFFECTIONS. 77 

of the process of their own experience. I know 
very well how they proceed as to this matter^ fori 
have had frequent opportunities of observing their 
conduct. Very often their experience, at first, ap- 
pears like a confused chaos,but then those parts are 
selected which bear the nearest resemblance to 
such particular steps as are insisted on ; and these 
are dwelt upon in their thoughts, and spoken of 
from time to time, till they grow more and more 
conspicuoijis in their views, and other parts which 
are neglec'fed grow more and more obscure. Thus 
what they bave experienced is insensibly strained, 
80 as to bring it to an exact conformity to the 
scheme already established 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 system, must know, 
that the Holy Spirit is so exceedingly various in 
the manner of his operations, that, in many cases, 
it is impossible to trace him. 

What we have principally to do with, in our en- 
quiries into our own state, or in the directions we 
give to others, is the nature of the efl'ects which 
God has produced in the soul. We are often, in 
scripture, directed to try ourselves b}' the nature 
of the /ruits of the Spirit; but no where by the 
method in which tbe Spirit produces those fruits. 
Many persons greatly err in their notions of a clear 
work of conversion ; calling that clear,in which the 
successive steps of influence, and the method of 
eipcrience, are most discernible ; whereas that is 
the clearest work of conversion, in which ike 
spiritual nature of the work V^ ixios»\. ^n\^^\A. 

JXrTbat tbey lead us to apeudrnMOciNAmfc ^^^^ 
G2 



78 WHAT ARK NO SIGNS Part II. 

religion, and to be zealously engaged in the duties 
of public worship, is no proof either that our 
affections relative to these things are truly gra* 
cious ; or that they are not. 

That they spend so much time in reading, pray- 
ing, singing, hearing sermons, and similar exercises, 
ha», of late, been urged as an argument against the 
religious auctions of some professors. It is clear 
from scripture, 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 ii. 37. 
This was the case alsowith the primitive Christiana 
in Jerusalem : " and they continued daily with one 
accord in the temple : and breaking bread from 
house to house, did cat their meat with gladness 
and singleness of heart, praising God,'' Jlcls ii. 
46, 47. Grace disposed Daniel to delight in the 
duty of prayer, and to attend to it solemniy three 
times a day. It had the same effect with regard 
to David : '^ Evening, morning and at noon will I 
pray," Psa Iv. 17. Grace disposes the saints to 
delight in ringing 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," 
Psa. cxlvii 1. See also Psa. cxxxv. 3 It disposes 
them to love the publick worship of God : '"Lord,! 
have loved the habitation of thy house, the place 
where thine honour dwelleth," Psa, xxvi. 8. See 
also Psa. xxvii. 4, and Ixxxiv. 

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 ol 

grace ; because such a disposition is found in many 

persons who are endently nol gt^6o\3L'a. IVi^ 



Partll. TO DISTINGUISH AFFECTIONS. 79 

Israelites of old, whose services were abomiDable 
to God, attended (he new moons, and sabbaths, 
and the calling of assemblies : they spread forth 
their hands and made many prayers, Isa. i. 1 2 — 15. 
The Pharisees made long prayers, and fasted 
twice in the week. False religious afiections may 
lead persons to be loud and earnest in prayer : 
" Ye shall not fast as ye do this day, to cause your 
▼oice to be heard on high," Isa, Iviii. 4. A kind 
of religion which is not spiritual or saving, may 
cause men to delight in religious duties and ordi- 
nances : '* Yet they seek me daily, and delight to 
know my ways, as agnation that did righteousness, 
and forsook not the ordinance of their God: they 
ask of me the ordinances of justice : they take 
delight in approaching to God," Isa. Iviii. 2. Per- 
sons under the influence of false religion, may de- 
light 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 
jffoeth after their covetousness. And lo, thou art 
unto them as a very lovely song of one that halU 
a pleasant voice, and can play well on an instru. 
ment ; for they hear thy words, but they do them 
not," Ezek. xxxiii. 31, 32. bee zUoMark, vi. 20. 
John^ y. 35. 

Experience shows that persons, from the influ- 
ence of false systems of theology, may be induced 
to abound in the external services of rcltj^%.:jBO 
il4#iievote almost the whole of their time to 
th^9. Formerly, a sort of people were very nu- 
merous in the Romish church, called reclu&e%^N<iV\^ 
forsook the society of mankind^ «Li\d \ilS^\V>ci^\si- 
felrea up ia narrow cells j vowteg ii«!V« taftx^ x^ 



i 



i 



30 WHAT AHB no SKJlfg Pfltft 1 

see the face of any haman being, (except in eai 

of sickness) and to spend all (heir days in (he e: 

ercises of de?otion,apd converse with God. Thei 

were also in former times, a gfreal number of He 

mits and Anchorites, who forsook the world. 

order to spend their days in religious conlempl 

tion, and in the exercises of devotion in lone 

desarts. &ome of them had no dwelling placi 

but the caves in the mountains, nor any food, b 

.the spontaneous productions of the earth. — I oq< 

^ lived at the next door to a Jew, who appeared 

be the devoutest person I ever saw : a great pi 

of his time was spent in acts of devotion, at 1 

eastern window, where he seemed to be m< 

earnestly engaged, not only in the day time, h 

even sometimes during a whole night together 

X. That they very much dispose us to praif 

and in words to glorify God, is no proof that o 

most zealous affections are truly gracious ; or tl 

' Ihey are. not. This indeed is implied in what 1: 

just now been observed ; but as great stress } 

been laid upon this circumstance, I thought it ' 

served a more particular consideration. 

ISfo Christian will make it an argument ago 
any professor, that he seems to have such a 
position ; neither can it with propriety be ref 
cd as an evidence in/avowrofany professor; 
Is duly considered, that without grace we 
possess high affections towards God, and in ( 
quence of thisi, may be inclined to speak mu 
very earnestly about those things by which ' 
afijlkfted. It will appear more evidently tl 
is no certain indication ofgrace, if weconsi 
information which the scriptures give uf 
subject. See Mark^ ii. 12, ix. 8. Luke 
J/a//. XV. 31. Luke^ vii. 16, iv. 15. Tb 

tade praised the Lord Je&\:» v^iVb \^^^ 

i( 



Part II. TO DISTINGUISH AFFSCTfOirS* 81 

little before he was crucified, crying, " HosaniMi 
to the Son of David, blessed is he that cotneth in 
ithe name of the Lord, hosanna in the hisrheet." 
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^ iv. 21. When the Gentiles, in Antioch of 
Pisidia, heard from Paul and Barnabas, that God 
would reject the Jews, and take the Gentiles to 
be his people, they ^^ glorified the word of the 
Lord ;'' but all who did so were not true believ- 
ers. See JlclSy xiii. 48. . The children of Israel 
sang the praises of God at the Red Sea, but they 
8O0D forgat his works. 

That we are greatly affected by the unmerited 
favour of God, and are very much disposed to ex- 
tol and magnify free grace, is no certain proof 
that we are graciously affected. Those who yet 
remain with unmortified pride and enmity against 
God, may exclaim against their unworthiness, and 
magnify his undeserved goodness 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 exceedingly ;^^ and 
with great apparent affection and admiration, to 
extol the unmerited kindness of David towards 
him, 1 Sam, xxiv. 16 — 1^, and xxvi. 21. The 
account we have of Nebuchadnezzar and Dariu8| 
are illustrative of this subject. See Dari, iii. 28 — 
30 iv. I, 2, 3, 34,^ 35, 37, and vi. 25—27 

XI. That they fill us with stronsr confidence., as 
to the divine origin of our experience, and the 
safety of our slate, is no proof either that our re- 
ligious affections are truly gracious ; or that they 
are not. 

It is argued by some^ that those ^i^o\a «t^ ^^- 



8S WHAT ARB NO 8I0VS PAft II. 

ludecl, who profess to be assured of the goodness 
of their state, and to have no doubts respecting 
their interest in the favour 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 Prot- 
estants, maintained by their most celebrated wri- 
ters against the Papists ; as well as contrary to 
the whole tenor of scripture. It is very evident, 
that assurance was a common privilege with the 
saints of whom we have a particular account in 
scripture. God in tKe clearest and most positive 
manner,revea]ed and testified his special favour to 
Noah, Abraham, Isaac, Moses, Daniel and others. 
Job often speaks of his sipcerity and uprightneia 
with the greatest confidence, frequently calliof 
God to witness, ^^ I know,'' says he, ^Ukat,my 
Redeemer liveth, and that — I shall see him for 
myself, and not another,'' Jo6, xix. 25, &c. David| 
.in the book of Psalms, speaks almost every wherei 
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, &c. &c. Hezekiah ap- 
peals to God, as knowing that he had '^ walked be- 
fore him in truth and with a perfect heart," 2Kings 
XX. 3. Jesus Christ, in his last discourse with his 
eleven disciples, often declares his special and ev- 
erlasting love to them, in the clearest terms ; and 
promises them a future participation \\ itii him in 
his glory, in the most absolute manner. This he 
did, as he tells them, that their joy might be full. 
/oAn, XV. 11.. See also xvi. 33. He concluded this 
di^cour^e with a prayer, in which he speaks of 
them to his Father in their presence, as having all 
of them savingly known Uim. Ue declares that 



Part If. TO DISTINGUISH AFFXCTI058. 83 

they were not of the world, and that he spake these 
things to the end, that his joy might be fuliilledia 
them. Hence it appears agreeable to the designs 
of Christ,and bis various dispensations in reference 
to his Church, that his saints should have the full 
assiirar4ce 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 Redeemer, and invariably express- 
ing bis firm expectation of the future and everlast- 
ing reward. It would be almost endless to notice 
all the passages to this effect, which might be 
enumerated : i will mention four only ; " Christ 
livlsth 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 ii. 20. 
"For to me to live is Christ, and to die is gain," 
ThiL i. 21. ^^ I know whom I have believed, and I 
am persuaded that he is able to keep that which I 
baye committed unto him against that day,'' 2 Tim. 
i. 12 ^U have fought a good fight, I have finished 
tny 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. iv. 7, 8. 

The nature of the covenant of grace, and the 
declared intention of God in the appointment and 
constitution. of that covenant, clearlv show that 
ample provision has been made, in order that the 
saints may enjoy an assured hope of eternal life. — 
This c6venant 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 lull assurance of 
their future glory : " Wherein GoA^ \n*\\\yci1» tw^\^ 
abuDdaally to show unto the b^iw q^ ^tQUvv^^ ^^ 



M WHJkT AKK jro SIGNS Part i: 

immutability of tiis couD8el,confirmed it by aD oati 
that by two immutable things, in which it wc 
impossible for God to lie, we might have a stron] 
consolation, who haye fled for refuge to lay holi 
upon the hope set before us,'^ Heb. vi. 17, 18.— 
But all this would be in Tain, as to any such pai 
pose, if the knowledge of our interest in them,! 
ordinary cases, was not attainable. For the proni 
ses of Ood, let them be ever so certain as to thai 
accomplishment, can afford strong hope and conso 
lation, only so far as we enjoy the assurance o 
their applying to ourselves. And in vain is pro?! 
sion made in Jesus Christ, that believers may In 
perfect as pertaining to the conscience, Heb. iz 
9, if assurance of freedom from the guilt of sio 
is not attainable. 

It further appears that assurance is not only at 
tainable in some extraordinary ,but also in ordinarj 
cases; for believers, in general, are exhorted tc 
give all diligence to make their calling and election 
sure, 2 Pet. i. 5, 10. It is spoken of as something 
very blameable in Christians^ not to know whethei 
Christ be in them or not : ^* Know ye not your own 
selves, how that Jesus Chrihl is in yon, except yc 
be reprobatfis ?" 2 Cor. xiii. 5. St. Paul says " I 
therefore so run, not as uncertainly," I Cor. ix. 26. 
And to add no more,it is evident,thatChri^tian$> may 
in general know their interest in the saving bene* 
/its of Christianity, because the Apostles tell us by 
what means they did so : " Now we have received, 
not the spirit of the worUI,but the spirit which is ol 
God ; that wc migbt know the things that are 
freely given to us of God," 1 Cor. ii. 12 " And 
hereby we do know ihat we know him. if we kee 
his commandments," 1 John^ ii. 3. '^ But whc 
kee;ieth his word, in him verily the love of God 
parfected : hereby we know Ihail v; ^ ^c« \\i him 



irt tl. TO fyi4tlifGt7isd Afttt^ttosa. tt 

^r. 5. ^^ Wt know that wif hate pa^lied from 
>ath unto life, because we lote the brethren,^' 
. 14. ''Herebj we krrow thai we are of the 
otb, and shall assure our hearts before htm,'' 
3r. 14. '^ Hereby we know that he ahtdeth ia 
\^ by the Spirit which he hath given us," vet* 
I. See also i?. 13, and v. 2^ and 19. 
It must, therefore, be very unreasonable to coii- 
nde that.person»«re hypocrites, merely becausie 
ley appear to have no doubt of their salvation. 
On the other hand, there is no sufficient reasoti 
r conclude that men are daint8,and that their affet' 
008 are grraciaiis, merely because those aiSections 
:e attended by a high degree of confidence. — 
' othing can be argued from such confidence, let it 
B ever so strong. If we observe a person, who 
equently,and without any hesitation,8peaks in the 
lost familiar andappropriatinglanguage in prayer; 
ho uses the most confident expressions as to the 
oodness of his state ; who appears to have done 
»rever with self-examination ; and who is disposed 
» be angry with those who intimate their doubts 
I to his spiritual safety ; we may, with a high de- 
ree of probability, conclude that all is not well. 
Qch lofty, violent confidence as this, is not true 
hristian assurance ; it savours more of the spirit 
f the Pharisees, who never doubted of their being 
le most eminent of saints ; and who, when Christ 
itimated that they were spiritually blind, despised 
le suggestion, John^ ix. 40. If such persons had 
lore of the spirit of the Publican, their confidence 
'ould have more of the assurance of onewhohnm- 
ly trusts in Christ, and has no confidence in him- 
Hf. If we do but consider the natural state of 
ne human mind, and how ranch the unregener- 
te are under the influence of spmVxjraX VXva^ti*sa> 
nd self'Sattery ; we shall not *V «A\ titinteT ^X. ^^ 

H 



86 WHAT Ams NO 8IOK8 Part IL 

high opinioD which they entertain of their own 
goodness, and the confidence with which thej ex- 
press themselves, as to the safety of their relig- 
ious circumstances before God. 

When hypocrites are established in a false hope, 
they haYe not those things to disturb their confi- 
dence, 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^andation, and thit 
dread of being deceived. The comforts of a true 
flaint promote caution, and a solemn impression 
upon the mind, of the infinite holiness, justice and 
omniscience of theaupreme Judge. But false com- 
forts banish these things, and dreadfully stupify the 
mind.-The hypocrite has not the knowledge of his 
own blindness, and tbe deceitfulness of bis own 
heart ; nor that low opinion of his own understand- 
ing,which the real saint possessef^. — 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 Christian life. But he is no enemy to the 
hope of a hypocrite, 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 Chris- 
tian, whose hope is not assailed by Satan. He 
tempted Christ ; and the servant is not above his 
master, nor the disciple above his L<Trd. He wh( 
entertains a false hope, has not that conviction o 
his depravity, which the saint possesses of his 
The sins of a real Christian, appear to him witi 
aU their aggravations ] aud \t often teems a verj 



Part II. TO msTurouisH affbctiovs. 87 

mysterious thing to him, that any grace can be 
consistent with sach depravity. 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 
deceived by their morality, and external religion ; 
the other are deceived bj false discoveries and 
elevations of mind. The latter oAen declaim a- 
gainst dependence on good works, and talk much 
of free grace ; but at the same time make a right* 
eoasness of their discoveries and experience. 
These two kinds of professors, Mr. Shepard, in his 
Exposition of the parable of t^e ten virgins, dis- 
tinguishes by the names of leged and evangelieal 
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 in- 
stance of professors of this description being un- 
deceived. The chief ground of the confidence of 
Biany of them, is the very same kind of impulses, 
and imagined revelations, 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 misunderstand- 
ing the nature of that witness, as I shall show 
hereafter. Visions and impulses about other things 
fiave generally been such as were desired and ex- 
pected; and no wonder that persons who give 
heed to them, have the same kind of discoveries 
and impressions about their eternal salvation ; es- 
pecially if they earnestly seek, and expect them. 
Neither is it any wonder that, when they have 
such imagined revelations of the goodness of their 
state, they should be filled with the highest de- 
gree of confidence. They suppose VVv^X >X\e ^\^^V ^ 
Jehovah has declared certain lW\u^ \.Q XXi^m \ "wv^ 



W9AT ARB SO nOKE Ptft )] 

at, having his immediate testimooy, a stroii] 
^ntidcDce is the highest yirtoe. Hence they de 
pise all argument, and ioquiry respecting thei 
>wn state. It is easy to be accounted for, that ioq 
>ressions and impulses, so pleasing, so suited t 
iheir self-love, as those by which such professor 
are assured that they are the dear children o 
God, distinguished by his favour beyond most o 
the world, should make them extremely confident 
especially wheo, with these impulses, they bavi 
hi^h affections, which they take to be eminen 
exercises of grace. I have known several per 
sons, who have haci strong desires for sometbin] 
of a temporal nature, and they have earnestly pq^ 
sued the object of their wishes, but have met witl 
great difficulties, and many discouragements. A 
length, they bad an impression, or imagined re^i 
lation, assuring them that they should obtain wha 
they sought ; they reg^irded this as a sure promis 
from the Most High, and became ridiculously coi 
^dent, in opposition to every principle of reasor 
and while all events were working against tber 
And why may not persons who are seeking assi 
^nce with regard to everlasting blessings, be c 
ceived by similar delusive impres^sions ; anJ I 
come confident of the goodness of their state 
the same way ? 

The confidence of many of those, whom 
Shepard calls evangelical hypocrites, is like 
confidence of some mad men, who imagine 
they are kiniu:s; they maintain their delusic 
direct opposition to evidence and reaiaon. A 
one sense this confidence is much more immt 
ble than a truly gracious assurance : the lat 
not maintained but as the soul is kept in a 
frataCf and grace continues in lively nx( 
If idle actiags of grace decay in the V.^hcisU'^ 



*m 



Part II. TO DISTINGUISH ATVSGTIOKS. B! 

ke falls into a lifeless frame, he loses his assarance 
[ but the coDfidence of the hypocrite is not shakei 
^ by sin. Some hypocrites, at least, maintain theii 

hope in the most unchristian frame, and in thi 
pursuit of the most abandoned conduct. 

And here I cannot but observe, that there arc 
certain doctrines,frequently delivered from the pol 
pit, which ought to be mentioned with more cautior 
and explanation than they generally are; for ai 
they are understood by many, they tend greatly t( 
establish this delusion and false confidence, Th( 
doctrines to which I allude, are those of Christianf 
living by faith, and not by sight ; their giving glorj 
to God, by trusting him in the dark ; livinf^ upor 
Christ, and not upon experience ; not making tbei! 
good frames the foundation of their faith, &c.— 
These are important doctrines rightly understood 
but destructive as many understand them- The 
icriptures speak of living, or walking by faith, an< 
not by sight ; by which is meant, a being governed 
by a respect to eternal things, which are the object 
of faith ; and not by a respect to temporal things 
which are the objects of sight. This will be evi 
dent to any one who examines those parts of scrip 
ture which speak of faith in opposition to sight 
See 2 Cor. iv. 18, v. 7. Heb. xi. 8, 13, 17, 27, 29 
John^ XX. 2^. But this doctrine is understood b^ 
many, as if professors ought firmly to trust in Christ 
without spiritual light, and although they are in 
lifeless frame, and for the present have no graciou 
experience. It is the duty of those who are thu 
in darkness, to come out of that state. That the' 
•hoold confidently believe and trust, while the; 
remain without spiritual light, is an unscriptura 
and absurd doctrine. The scriptures are ignocaio 
of any faith in Christ of th^ oper^NAovi <^l ^^ 
wbkh is oot jfouoded oq a spiriXxuX ^\%Vi\. ^lC»\xi 

H2 



90 woAT AmjB iro nftirs Part U. 

That trust in Christ, which accompMies a title to 
everlastinjif life, is a seeing t^be Son, and believing 
on him, John^ vl 40. True faith in Christ is nev- 
er exercised any farther than per«0DS behokl as in 
a glass the glory of the Lord, and have the knowl-^ 
edge of God in the face of Jesus Christ, 2 Cor. iii. 
18, iv. 6. They into whose minda the light of feba 
glorious gospel of Christ, who is the image of God, 
does not shine, do not believe, 2 Cor. iv. 4. ThjU 
faith, which is without spiritual light, is not the 
faith of the children of light, and of the day; but 
tbe presumption of the children of darkness. Hence 
it appears, that to urge professors to belie ve« with* 
out any spiritual light, tends greatly to help forward 
the delusions of the prince of darkness. Men not 
only cannot exercise faith without some spiritual 
light, but they can exercise faith only just in pro- 
portion as they have spiritual light. They will 
trust in God only as they know him ; and they 
cannot exercise faith i» 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 arc 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 confi- 
dently in God, though 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 with a 
wicked presumption. It is just as impossible, for 
men to have a strong and lively faith in God, when 
they have no sensible experience, as it is for them 
to be in the lively exercise of grace, without the 
influence of grace. 
/t Js indeed the duty of the people of God, f 
trust iahiiOf when tbey are ia dat\Lueis^ i«\i«i^< 



Part !!• to DisTiirGviSB AFVSoriejrs. 91 

aspect of hi9 providence is grloomy, and when, 
in this respect, he appears to have forsaken them. 
We ought to trust bini. when we do not see, which 
waj it is possible for him to fulfil his word; when 
every things but his promise, seems to render the 
fulfilment ualikely, so that we have to hope against 
hope. Thus the ancient Patriarchs; thus Job, and 
tjie Psalmist, and Jeremiah, and Daniel ; thus Sha* 
dracb, and Meshach and Abednego; and the Apostle 
Pau), gave glory to God by trusting him, though all 
was darkness around them. We have many instan* 
ces of such victorious faith in the eleventh chap- 
ter to the Hebrews. But this is a different 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 destitute of some kinds of experience. As for 
instance : we may have clear views of the sufficien- 
cy and faithfulness of God, and so confidently trust 
in him, and know that we are his children ; and 
at the same time have not those strong perceptions 
of his love, as at other times. It was thus with 
Christ in his last passion. — We may have such a 
view of the sovereignty, boliness and all-sufficien- 
cy of God, as enables us quietly to submit to him, 
and exercise hope in him, while we are not fully 
satisfied as to the goodness of our state. But this 
also is different from trusting confidently in God, 
without spiritual light or experience. 

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 offaith. 
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 Vi\« «^\t\V\vdV ^'^^^Vi ^ 

wkitcrer £ramt be U in^ tad t\io\4'^V>&\&^'^'^^*^ 



9^ waAT ARS no signs Vnt If. 

at all exemplary, because thin is the great andlieio* 
ous sin ofuDbelief; and, according to theiropinioni 
he is the best man, and most effectually honours 
God, who maintains his hope with the greatest cod- 
fidence, when he has the least light or experience, 
and is in the most anti-christian frame, — because 
this is an evidence of strong faith, giving glory to 
6od« and against hope believing in hope. But from 
whence do they learn, that faith is oujr 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 on- 
pardonable sin agninst the Holy Q^o^t. The 
scriptures represent faith,a8 that by which men are 
brought into a good state ; and therefore it cannot 
be the same thing, as believing that they are aU 
ready in a good state. To suppose that faith con- 
sists in believing 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 be- 
lieving 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 conse- 
quently more experience 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 unbelief, when, though there 
are many things in us which present favourable 
indications of a work of grace, we still doubt 
whether we are reall)* in a »tate of favour with God 
or not, because we are so unworthy, and have done 
so much to provoke him to anger. Our doubts ir 
such a case arise from unbelief, as they spri' 
/rom tAe want of a sufficient reW^c^ ouVYa \ 



Part 11. TO DISTI50UI8H AVFECTXOirs. 93 

oiLe riches of the grace ofGod, aod the sufficiency 
of Christ for the salvatioo of the chief of sinnois — 
Our doubts arise from UDbelief, wheo we question 
the goodness of our state, because of the m^ste- 
riousness of the divine dispensations towards us ; 
or when we doubt whether we have an interest 
in the promises, because, from the aspect ot divine 
providence, they appear so unlikely to bo tuldli- 
ed. Such doubts arise from a want of dependence 
upon the power, the knowledge and the wisdom 
of God. But yet in such cases, our unbelii f and 
oar 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 
hlame 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 arc not 
to hlame for doubting. It is impossible in the na- 
ture of things, that a holy. Christian hope, should 
be kept alive, in its clearness, and strength, under 
such circumstances. Past experience^ when dark* 
ened by prevailing depravity, will never keep 
alive a gracious confid.'^nce. Nor is it at all to be 
lamented, that persons, under sucji circumstances, 
should feel doubts respecting their state : it is de- 
sirable, and quite right that they should doubt. It 
is agreeable 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 they have need of that fear to restrain 
them from sin, and to stir them up to vi^VcVx^wVev^^'Si 
and diligeace ia religion. God b^ ^\%o ^^ q\^^\^^ 



94 WBAT AEB VO UeVt P«H tl« 

it, (bat when love is ia vigorous exercise^ fetr 
should be expelled ; for then tbey do not need it, 
having a more effectual principle in uercite, til 
restrain them from ain, and to stjr tbemlip to datj. 
No principle^ ekcept fear or love, will effectualt/ 
influence tlie|^4iumnn conduct; and therefore, jf^ 
the former of these should not pre vail as the \mU 
ter decays, the people of Qod, when fallen into i 
cold and lifekiss frame, would be lamentably ex- 
posed indeed As light and darkness, in the coo* 
stitotion of the universe, necessarily succeed each 
other, and as in proportion as light decreases, ao 
darkness prevails ; :4p it is in the economy of grace; 
if divine love deca3rff^and corruption pre vails, hope 
also decays, and doubts prevail ; and if, on the con* 
trary, divine love prevails, and is in lively exer- 
cise, hope is revived, corruption is subdued, ind 
fear is expelled. Love is the spirit of adoption, 
or the child-like principle; fear is the spirit of 
bondage, or the servile principle ; if love declinet, 
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,'' John^ iv; 
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 something adven- 
titious, or accidentally intervening : as the distem- 
per of melancholy, doctrinal ignorance, prejudices 
of education, wrong instruction, false principles, 
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 contrar 
to the des'jgo of God that we should possess yntr 
aace under each circumstances. 



Fart II. TO DISTIKGUHH AFFECTIOVf. 9& 

Those therefore directly thwart the wise and 
gracious coD^titiition of things, who, under a no- 
tion of living by faith, and not by works, 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 dreadful sin of unbelief. Thit^ has 
a direct tendency to establish the most presump- 
tuous hypocrites, and to prevent 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, 
merely because we use it, asao evidence of grace; 
for there is no other evidence which ought to be 
relied on. Persons may be said to live upon their 
experience, when they make a righteousness of 
it ; and instead of keeping 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 
on the same account that they admire themselves. 
This is more abominable in the sight of the Most 
High, than the gross immoralities of those who 
make no profession of religion. This conduct, 
however, is far different from merely using our 
experience, as an evidence of our interest ia the 
Redeemer. 

XII. That the manifestation of them, and the 
account given of them, are very pleasing and af- 
fecting to the really pious ; and such as tend 
greatly to procure their good opinion and esteem, 
is no proof either that our affections are truly 
gracious ; or that they are not. 

The saints have not such a spirit oCdUc.e\Tv\^^\!w\. 
«8 'to, ascertain with certainly viVio ^t^ %^^V^n "^^^ 



96 WttAT ARK no SIGNS PAft If. 

who are not ; for though they knovr etperiinent- 
aily what true religion is, none of them can feel 
or perceive the exercises of it in the hearts of 
others. Nothings in others can come within their 
view, but outward manifestations ; and the scrip- 
tur n clearly intimate that to judge from appear- 
arxirs, IS, at hest, but uncertain, and liable to de- 
ceptiSn : ** The Lord seeth not as man seeth ; for 
man lobketh on the outward appearance, but (he 
Lord, on the heart,'' 1 Sam. xvi. 7 They zrt 
but poor judges, and dangerous counsellors, it 
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 expeiience; — a weak judgrment; — or a 
great degree of self confidence. Wise and exp6« 
rienced men proceed with greater caution. 

It is the duty of the saints, to receive those who 
exhibit a credible appearance of piety ; andtolove 
them, and rejoice in them, as their brethren to 
Christ Jesus. But the best of men may he de- 
ceived. It often happmess that brilliant professorSj 
who are received into the church of Christ as em- 
inent saints,' fall away, so that their profession 
comes to n<Tthing. 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 
oflovetoGod, and to the brethren, bearing a 
strong resemblance to real love ; he may have 
sorrow for sin, self abasement, gratiludcvjoy, ar- 
dent desires, and zeal for the interest of religion 
and the good of souls. And these affections may 
follow awakeniners and convictions of conscience ; 
a kind of love and joy may follow them, and one 
another, just in (he same order as is commonly 
observed ia the holy affecUon^ o^ Xxvv% c^tv^^rts. 



partiH* TO DiaciKovjsa JLFvsoraovs. 97 

These affections may bB very strong, so as to 
•make thosie who are the subjects of them afiec- 
iiooate, fervent, and ready in speaking of the thingf 
of God. They may be attended by many texts of 
•fcripture, deeply impressed upon the mind,^60 an 
4o induce those who are theBubjectt of this expe- 
rience, in a very ardent manner, to praise God, 
find to call upon others to join them; to declaim 
■gainst their unwortbiness,and to extol free grace; 
•lo abound in the duties of religion, such as prayer, 
■hearing the word preached, singing, and religious 
•conversation ; and these things may be attended 
iby a gr^at 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 reference 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 
jet nothing more than the common influences of 
the Spirit of God, abused by the delusions of Sa- 
•tan, and the deceitfulness of the human heart. 
The resemblance between a hypocrite and a real 
taint, may indeed be very great. It is the sole 
-prerogative of the omniscient God, as the great 
-searcher of hearts, to separate with accuracythe 
^beep from the goats. 

Many persons seem to place great weight upon 
the following circumstance, and suppose it suj£- 
cient to decide with respect to the state of others; 
that is, when not only a plausible story is told, but 
nhen, in giving an account of experience, such a 
representation is made as harmonizes with their 
own experience, so that their he^U% ^t^ ^^^^V^^ 
aoJ delighted by what they heat^ a?DA ^€vc Vy^% 



98 WHAT ABX HO BIOJVI Pltft 11, 

drawn out towards the persons making the relft- 
tion. Bat there is not that certainty in these 
things which many persons imagine, nor onght 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 soal, 
before hastening to endless perdition, appears to 
him a glorious work : no wonder that he is greatly 
affected when he hears a professor give a proba- 
ble account of this work on his own heart, and 
sees in him favourable appearances of holiness ; 
whether those appearances 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 follonring 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 fa- 
vourable opinion is formed as to the state of him 
who relates his experience. And if, besides all 
this, the relation is made with much affection; 
and above all, if in speakings much affection to- 
wards him who is spoken to, is manifested, this 
will have a powerful influence in affecting the 
heart of the hearer. David, it appears, had en- 
joyed much pleasure in the conversation of Ahith- 
ophel, 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,^' Psa. \v* 14. 

It is with professors of religion, especially with 
those who become such at a time of great oat- 
pouring of the Holy Spirit, as it is with blossoms 
in the spring; there are vast numbers of them on 
the trees, all of which look fair and promising, 
bat yet very many of them come to nothing. Manj 
of them MooQ wither and droi^ ofi^ \.Vvf>\k%V\ foe m 



pATt II. TO D1CPTIN6UISH AFVSCTlOVf. 99 

while, thej looked as beaatifol, and smelled as 
sweetly as those that remaio ; so that we caoDOt 
by our senses ascertain, with certainty, those blos- 
soms which have in them the secret virtue, which 
will afterwards appear in the fruit. We must 
judge, not by the beautiful colours, and the pleas- 
ant smell of the blossom, but by the matured fruit. 
So young professors may appear very promising ; 
pious ppfvons may think they talk feelingly, may 
relish their conversation, and imagine that they 
perceive in it a divine savour ; and yet all their 
profession may prove to be nothing. 

It is wonderful with what difficulty we become 
satisfied with the rules and directions which Christ 
hasgivenus. We prefer rulesof our own inventing. 
Christ has directed us to judge of the tree chiefly 
by its fruit ; but this we deem insufficient ; other 
criterioas 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 wandered far out of their way ; 
and, in order that they might be brought back, 
some of them have been severely chastised. But 
many things which have lately appeared ought to 
have convinced us, that in general those who have 
been most confident of their discernment, and 
have appeared most forward in deciding as to the 
real state of professors, have been hypocrites, who 
have known nothing of true religion themselves. 

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 dis- 
tinguished from the wheat until that time. He 
mentions an observation of Jerome^ who cem^.tk^ 



MM wsAff Ami «» tiovi PMBb; 

tfant wl&eftt and tafiSi' are tfo mdch' alike, tkat oetiil 
the ear begins' to put fortbi it is almost iiapowible- 
to dtotitqiH^ th^m. Mr. Flat el thee adds, ^^ How 
difficult soever it is to discei'n the difference be-^ 
tween Wheat ilii# tares; yet doubtless the^eje oC. 
sens^ can lAiicb easier discriminate them, than the- 
Dtost q^ttck and piercing! eye of man, Catfdiscef^ 
t^ difference between special and comqion graces 
For atf saving^ gfraces in t&e saints, l^e their 
cotinterfiiits in hypocrites ; there are similar workif 
in these, which a mritual and a very j^udicioii^ 
eye may easily mistake, for the saving and ge»- 
uine effects of a sanctifying 8)pif it.'' 

I v^ouM say something in this place as to a strange 
notton^ which some persons lame ad6pted of late^ 
abbnl certainly knowing the goodness of tbe staUr 
o/ oHiert, froiir their love flowing oot to them in mv 
extraordinary manner. If Iheir lov6 is very sensible 
and greaty thre Spim of God, they say, must havs 
been thb authoi' V it f and ae he is an inftfUibW 
Spirit, and never deceives, be toMst know that the 
person wbtom they lOfe, is* » child of 66d, and m)ial| 
intend that thi6y dho't&ld love him as such. Bal 
such pi^on^s Blight be convinced of the fallacy of 
their rea86ning,if they would but cbrtsider, whether 
or not it is their duty, to love those as the cbil* 

. dren of God, o# whom they hiive no reason tc 
think otherwise, tbodgh he who searches their 
hearts knows them not to be his children, if it it* 
theii' duty to love persons 6f this description', their 
Oidt to love theih is sin ; and therefore the 8piirit 
of God may undoubtedly be the author of this a& 
fectionr. Th^ Spirit of God, without being a spirit 
of falsehood, may, in such a case, alsstst us in the 
performance of our duty — Bdt the ufncoinmo%/v 
degreCf and special manner, in which their lovvi^ 

/V exciiedf are also used as au at^um^Yvlisi Cbvoiiir;^^ 



X.' 



Part IT. TO DISTIHOVISH AFFKCTIONf. 101 

of this notion. Thej think that the Spirit of God 
wonld never be the author of sach affection, it he 
did not know that the subjects of it were children 
of God. — But 1 would ask, is it not our dutj 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 affection ; 
and therefore not to luve them to such a degree, 
is sin. We ought to pray to God that he would 
by his Spirit keep us from sin, and enable us to 
perform 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 du- 
ty, 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 towards 
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 extraordinary manner, have all es- 
caped; and if every thing in the circumstances of 
the intelligence makes it appear very credible, in 
such a case it would be highly sinful, were 1 not to 
feel a very great degree of gratitude, even though 
the information I had received should prove with- 
out foundation. It is exceedingly manifest that 
error or mistake may be the occasion of a gra- 
ciooa exercise, and consequently, of the gracious 
infloence of the Spirit of God : ^^ Ue VValN. e^^^>^^ 
emteUi to the Lord^ for be giye\\xQiodLV^«GiKft\^^^ 



that «ateth not, fo the Lord he eatetli not, arid 

fetb God thatfoks,'^ Rom xiv. 6. The Apostle 

here speaking of those, who through erton«6itt 

id needless scropfes^avoided etfting certain meatii} 

id from hence it appears thtft there may be tnni 

xerciSes of grace, and particularly, true tbaiik<& 

olness, occasioned by ta erroaeous jadgmeiit nid 

practice ; and consequently an error dny be tM 

occasion of those holy exercises i^hich 9te from 

the infallible Spirit of God ; affd if so, ne canfrort 

determine i^ith certainty as to the degree in fi^bich 

the Spirit of God may produce them oik such m 

occasion. 

This notion of ascertaininrg the state of other? by 
our love being excited towards then!, is antr.scrip» 
ttiral. The sacred Writings say nothing of sroy 
such mode of judging respectrog the state of others^ 
but direct us to form our opinion of them chiefly 
from the fritits they produce. The scriptures 
clearly teach, that we cannot with certainty ascer* 
tain the real state of others. ^'To him that 
overcometh will Igive to eat of the hidden mdnna^ 
and 1 will give him a white stone, and in the stone 
a nev^ name wntten,which no mau knoweth, savioj^ 
he that receiveth it," Rev. ii. 17. " He wa Jew,' 
who ^^ is one iowardly ; and circumcision is that c 
the heart, in the spirit, and not in the letter, whos 
praise is not of men, but of God," Rom. ii. 2 
That by the expression, ^^ whose praise is not 
men, but of God," the Apostle had respect tot 
insufficiency of men to judge concerning hi 
whether he was inwardly a Jew or not, is confir 
ed hy his use of similar language in another pla 
^' Therefore judge nothing before the time, i 
the Lord come, who both will bring to light 
hiddea tbiags of darkness, and will make mac 
^Ae CQonseh of (he heart *, aiud XVieix ^VkaXV s 



Part II, to OISTUTGlTttH ATFECTI0N8, 103 

maa have praise of God," 1 Cor, iv, 5. The Apos- 
tie in the two verses immediately preceding says, 
^^ But with me it is a very small thing that I should 
be judged of yaw, or of man^s judgment : yea, I 
judge not mine own self ; for I know nothing by my- 
self yet am I not hereby justified : — he that judg. 
etb me is the Lord." Again, the Apostle in the 
second chapter to the Romans, quoted above, ad- 
dresses himself particularly to those who had a 
high opinion of their own holiness, and discern- 
ment ; were conident that tkey knew the will of 
God, and approved the things which were excel- 
lent, or tried the things that differ. They were 
confident that therjr were guides of the blind, and 
If light to them tint were in darkness, instrncters 
of the foolish, teachers of babes. Hence they 
took upon themselves to jodge others. See yer. 
1, 17, 18, 19, 20. 

How presumptuous are the notions of those 
{persons, who imagine that they caii certainly know 
the state of others^ when that great Apostle Peter, 
does not venture to say mofe concerning Sylva- 
nus, than that he was a faithful brother, as he 
Mitpposed! 1 Pet w, 12. Sylvanus however ap- 
pears to have been a very eminent minister of 
Christ, an Evadgelist, and an intimate companion 
of the Apostles. See 2 Cor, i. 19. 1 Thess, 1. 1. 
and 2 Thess, I 1. 



104 



PART THIRD. 



car THE DISTIffGUIIHIMG SIGNS OF TRULY GKACIOll 

AND HOLT AFFECTIONS. 



s 



I COME now to the second thing proposed, re* 
specting the trial of religious aflections ; that it, to 
take notice of some circumstance?, whereia those 
affections which are spiritual aod gracioui*, differ 
from those which are not. But before I proceed 
to those characteristics which I have in view, I 
would make some observations which I desire msjr 
be remembered. 

Observation 1. I am far from undertakings to 
point out such signs as shall be sufficient to enable 
persons to distinguish in others, with absoiole 
certaintj, true religious affections from false ones. 
Were I to attempt this, I should be guilty of that 
presumption which 1 have been condemning.— 
Though Christ has given rules, by which we may 
judge respecting professors, so tar as is necessary 
in reference to social intercourse, and church com- 
munion ; and though the scriptures abound with 
rules which may be serviceable to ministers, in ad- 
vising and directing persons committed to their 
care, in things pertaining to their spiritual and 
everlasting welfare ; yet it is evident, that it nev- 
er was the designf of God to give us fules. by 
which' we may ascertain with certainty which of 
our fellow professors are his, aiv\d vi\\\c>\ ^\ft wit» 
This discerDmenX he has resevN^d Vo VwioafcX^i ^^ 
Ajs ofVD prerogative* 



Part Ilh ON BiiTivcHTiftBiira uojvft, Sec. 106 

Obseroatiofi 11. No such criterions are to be ex* 
pected, as shall be sufficient to enable thoee saints 
Rrho are low in grace, have very much departed 
from God, or are fallen into a carnal and unchris^ 
tian frame of mind, to discern with certainty the 
^odness of their state. It is not agreeable to the 
designs of God, neither ia it desirable, that such 
j^rsons should know their state to be good« We 
bave reason to bless God that he has miiae no 
provision for the attainment of such knowledge. 
Id 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 
laint,— those who are in the worst frame, m well as 
others, cannot, with certainty, know the goodness 
nf their state. For the rules are infallible, and 
iiery saint has those things in himself, which are 
Hire marks of grace : eyen the weakcit act of grace 
ii such. It is throt^b the defect of htnr to whom 
these criterions are applied, that this knowledge 
cannot be attained. There m » twofold defect in 
that saint who is very low in gfrace, or in a bad 
frame of mind, which renders it impossible for him 
(oknow that he possesses true grace, even by the 
best rules that can be proposed. 

First, a defect in the object, or in the evidence 
to be examined. 1 do not mean a' ruirtousdeiiciency, 
because I suppose the person of whom I aib speak* 
ing to be a real saint; but a partial defect, — a Tery 
)mall degree ofgrace,which cannot be clearly per- 
ceived. We cannot clearly discern the form of 
those things which are very small ; nor can we 
distinguish tbeni one from another, though they 
Ekre very different. There is, doubtless, a great 
difference between the body of than and iVi^ V>^^v^^ 
of other ammttb; though, if V9« eitko^Vdi Vvm ^% 



106 o5 DUTi5«uisHivc tioHs Pari 111* t^ 

embryos of «ach, owing to the imperfect state o( p 
the object, it might not be possible for as to pe^ tr 
ceive that difference. As they arrived at greater k' 
perfection, distinguishing characteristics woaid p 
become more evident. Another defect attending Ifi 
the grace of those of whom I am speaking, is ito r 
being mixed with so much depravity, which ob- If 
scurM or hides it* Though different objects which )i 
are before us, may poj^sebs many characteristic 
marks ; yet, if we see them only in a thick fog, it 
may still be impossible for us to distinguish one 
from another. When true Christians are in a bad 
frame, guilt lies on the conscience ; this produces 
fea-^ and in consequence prevents the peace and 
joy . - ic''' arise from the assurance of hope. 

Seco .y, there is in this case, a defect in the 
percepti 'e faculty. A? the prevalence of cor- 
ruption obscures the object, so it enfeebles the 
sight. Sin is like some distempers of the eye, 
which present things in different colour* from 
those which properly belong to tbem. Men, in a 
bad frame of mind, have their spiritual perception 
in an unfavourable condition for distiDgutshing 
spiritual 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 persuns, in cases of this nature, 

waste their time in poring over past experience, 

and examinmg themselves by evidences proposed 

from the pulpit, or of which th^y read in books; 

when, in fact, there is other work for them to do, 

without which all their self-examination is in vain. 

T^Afj accursed thing is to be teuvoN^A^x^xsi their 

camp; Acban is to be slnin, aiT\A wuVvV ^\% '\% ^^'^^ 

t/jejr must be ia darkness and UouViV^^ \v"\%m\S5b» 



Part III. 0¥ GRACIOUS AFFXCTIOSS. 107 

desigD of God (hat men should obtain assurance in 
any other way^ than by mortifying depraved incli- 
nations, and by growing in the lively exerci»(i 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 favour 
of God. Assurance is not to be obtained so much 
by self-examination, as by active piety. The Apos- 
tle Paul sought assurance chiefly' in this way ; — 
by forgetting the things which were behind, and 
reaching forth unto those thiags which were be- 
fore, pressing towards the mark for the prize of 
the high calling of God in Christ Jesus ; if bv.^ny 
means he might attain unto the resurrectipr* j^; the 
dead. It was by this means chiefly thaf p, obtain- 
ed assurance : ^^ I therefore so run, no^iis uncer- 
tainly," 1 Cor. ix. 26. Giving all diligence, by 
adding to faith, virtue, &c. is the direction which 
the Apostle Peter gives us, for ^^ making our call- 
ing 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 : unable to perceive either the 
pardon of our sins, as it respects the present ; or 
our interest in the heavenly inheritance, as it re- 
spects the future. S Pet. i. S — II. 

Though good rules for distinguishing true g'race 
, from counterfeit, may tend to convince hypocrites, 
and be of great use to the saints in removing need- 
less doubts ; yet I am far from professing to lay 
down such rules:, as shall be sufficient of them- 
selves to enable all true saints to know the good- 
ness of their state, or afibrd them the principal 
means of their satisfaction. 

ObservcUion I II. Nor do the occwtt^wc^^ ^^^^ 
pMf or the present times, affoii uxuOok %\v^^xi\%%^- 



108 *■> nBST nan Part 

ment in laying down rules for distingfnishiDg 
tmeen true and false a^ection, with a view of c 
wiGiDg those hypocrites, who are deceived 
great, but false discoveriet and affections. St 
hypocrites are so confident of their own wisd 
and so blinded and hardened by self-righteoasn 
under the guise of bun)ility,that to lay before tl 
Ihe most convincing evidence of their hypoci 
is, in general, in vain. Their state is indeed 
plorable, nearly approaching the situation of tli 
who have committed the unpardonable sin. S 
professors are apparently further from the mc 
of conviction and repentance than other peo] 
Still however good rules may be the means ofj 
venting delusions of this description, and of 
claiming erroneous professors of a more favot 
ble kind. — God is aible to convince even the w 
kind of ^hypocrites ; and his grace is not to be I 
ited, nor are means to be neglected. — And besi 
such rules may be of service to the real sainti 
detecting false affections, which are someti 
mixed with true ones ; and in being a meani 
purifying tbeir religion. i 

Having premised so much, I proceed dire 
to take notice of those circumstances by wl 
true religious affections are distinguished f 
false ones. 

L Truly gracious affections are p 
duced by a supernatural^ spiritual^ i 
divine influence on the mind. 

I will explain what I mean by these terms, 
find that real saints, or those persons who are s 
4ified by the Spirit of God, are, in the New T 
ment, called spiritual persons ; and their 
spirit ija\ is spoken of, as their peculiar ch? 
Madibat wberein they are distingv\\^Yv«^ 



4 

^rt HI. OF GRACIOirff APFKCtlOXS. 109 

i who are not sanctified. Those who are spiritual 
are set in opposition to those who are carnal, or 
natural, that is, in a itate of nature. ^^The nato* 
ral man receive th not the tfaingrs of the Spirit of 
God, for they are foolishness unto him ; neither 
can he know them, because they are spiritifally dis- 
cerned. But he that is spiritual, judges all things.^ 
^ Cor* ii. 1 4, 15. By a natural man, the scrip- 
tares mean an ungodly man. The Apostle Jude, 
speaking of certain ungodly men, who had crept 
in unawares among the saints, calls them ^^ sensu- 
al, not having the Spirit,^' ver. 19. He assigns 
this as the reason, why they behaved themselves 
in 80 wicked a manner. The word translated sen- 
sual in this passage is 4^x'xe/ ; which in several 
verses in 1 Cor, chap. ii. is translated natural. In 
Mke manner, in the next verse but one, spiritual 
Inen are set in opposition to carnal men ; by which 
terms we are to understand the same as by spirit- 
ual men ^d natural men in the preceding verses: 
**ADd I, brethren, could not speak unto you, as 
onto spiritual, but as unto carnal,^' that is, as in a 
great measure unsanctified. That by^he term 
carnal, the Apostle means unsanctified, is abundant- 
ly evi(]ent from Rom vii. 26. viii. 1, 4, 5, 6, 7,8, 
9, 12, 13. GaL v. 16, &c. Coi ii. 18. If there- 
fore by the terms natural and carnal, in these 
texts, is meant unsanctififd, then undoubtedly by 
the term spiritual, which stands opposed to them^ 
b meant sanctified and gracious. 

And as the saints are called spiritual in scrip- 
ture, so there are certain properties, qualities and 
privileges which have the same denomination. 
We read of a spiritual mind, Rom. viii, 6. of spirit- 
ual wisdom, CoL i. 9. and of spiritual blessin^s^ 
Epfi» i. 3. • 

U may be observed, thai tii^ Yiotdi ?^^\\\\.\i»\^V 
K 



110 turn wmn sigh Fa* till. 

tbe<«e aod other texts of the New Te&tament, is not 
uned to sigDJty any relatioD to the spirit, or soul of 

Ssn, in oppositioD to the holly. Qualities are not 
id to he spiritual, b^caus^ they have their seat 
in the soul ; for there are some properties which 
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 confidence in our own 
wisdom, which the Apostle calls fleshly, Col. ii 18. 
Nor are qualities, &c. denominated spiritual her 
cause they relate to things which are immaterial. 
The heathen philosophers were accustomed to 
speculate about spirits, and immaterial beings* 
Notwithstanding this, the Apostle represents them 
as carnal men, totally ignorant of those things 
which are, spiritual, 1 Cor* chap. ii. But it is in re- 
lation to the Spirit of God, that persons and qual- 
ities are termed spiritual in the New Testament. 
The word Spirit, as used to signify the third per- 
son in the Trinity, is the substantive, from which 
is formed the adjective spiritual, in the Holy Scrip- 
tures. 'Christians therefore are denominated spir- 
itual, because they are born of the Spirit of God, 
and because they 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 teach* 
eth ; comparing spiritual things with spiritur 
But the natural man receiveth not the things 
the Spirit of God," 1 Cor. ii. 13, 14 Again, " 1 
be carnaily minded, is death ; but to be spiritua' 
minded is life and peace,'' Rom. viii. 6. in 
9th verse, the Apostle explains what he n 
bjr the ttrm» carnally, and spiritually mu 
jFfe abowM l/iat by the laiUr^ h^ ui^^ivs our 1 



Fart III. OF GRACIOUS avfegtions. 1 11 

under the gracious influt^nce of the Spirit of God : 
'• But ye are not in the flesh, hut 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 hiflucnce, 
that persons and things are, m the New Testa- 
ment, called spiritual ; yet all persons who are 
under any kind oi influence of the Holy Spirit, are 
not called spiritual The extraordinary gifts of the 
Spirit, are sometimes called spiritual ; yet natural 
men, whatever gifts of the Spirit they possessed, 
are not in general, in the New Testament, called 
spiritual. For it is not from having the gifts, but 
the graces of the Spirit, that we are calleti spirit- 
^ ual : ^^ Brethren, if a man be overtaken in a fault, 
ye" who ^^ are spiritual, restore such a one in the 
spirit of meekness," GaL vi. 1. Meekness is one 
of those virtues of which the Apostle had been 
speaking, in showing what the fruits of the Spirit 
are In the language of the New Testament, 
those properties, or qualities, are said to be spirit- 
ual, which are truly gracious and holy, and pecu- 
liar to the saints : " We desire that ye may be fill- 
ed with the knowledge of his will, in all wisdom 
and spiritual understanding," Col. i. 9. By the 
terms wisdom, and spiritual understanding, in this 
passage, is intended, that wisdom which is gra- 
cious, and from the sanctifying influence of the 
Spirit of God, Spiritual wisdom is opposed to nat- 
ural wisdom ; as the spiritual man is opposed to 
the natural man ; and therefore spiritual wisr'om 
is the same as that wisdom which is from above, 
Jam. iii. 17. This the Apostle o^^^*^^ V.^ ^^Vcvx"^ 
wudom; — a wisdom which d^^c^w^evVv w^v^^^"^ 



\\t THB VIR8T SIOV Pwt UI, 

abore, bot is earthly, sensual, aod devilish, ver. 
15. Id this passage the word translated 8eD«Qal, 
is, in the original, the same as that which ia tranfr' 
lated natural in 1 Cor, ii. 14. 

So that though natural men may be the snb- 
jects of a certain kind of divine influence, as is 
evident from many parts of scripture, particulariy 
from .Vum. «iv. 2 — 1 Sam. x. 10. — xi. 6.— xvi. 
14 --1 Cor xiii. 1, 2, ^.—Htb vl 4, 5, 6. &c.yet 
they are not, in the sense of scripture, spiritual 
per^ans ; neithor are any of those effects, giflSf 
qualitie(>, or affections, which they derive from the 
influence of the Spirit of God, called spiritoiL— 
The great difference lies in the two followioi 
particulars : 

1. The Spirit of God is given to the saints to 
dwell in them, as his proper and continued abode; 
to animate and influence their minds as a priodple 
of life and action. The scriptures represent the 
Holy Spirit as not only occasionally influenciagthe 
saints, but as abiding in them, as his temple, and 
everlastint^ dwelling place, 1 Cor. iii. 16. — iC^r. 
vi IG. — John xiv. 16, 17. He is represented as 
being so united to the faculties 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 iv. 14. 
Thin living water, the evangelist himself explains 
as intending the Spirit of God, vii 38, 39. The 
Spirit of God being thus communicated, and uni- 
ted 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 communi- 
cant'// to them, as an indwelUu^j ^t'\wc\vW^ they 
do not derive any denominaliou qt c\vw^^v.^x \\wa. 
tAs^ c/rcumstaace* 



Part III. OF GRACIOUS AFFECTIONS. 113 

Z. Another, and the principal reason why the 
saints, and their virtues are called spiritual, is this ; 
the Spirit of God, dwelling in them as a vital prio* 
ciple,produce8 those effects which correspond with 
hii) own nature. Holiness is the nature of the Spirit 
of God. therefore he is called in the scriptures the 
Holj Spirit. Holiness, which is the beautjr of the 
Divine Being, is as much the proper nature of the 
Holy Spirit, as heat is the nature of fire* The 
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 iii. 6. The prin- 
ciple which is produced in the minds of the saints, 
is of the same nature as that Spirit, and so is pro- 
perly called spiritual. 

But the Spirit of God never influences the minds 
of natural men in this way. He never communi- 
cates 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 his in- 
fluence may he agreeable to his nature, where 
there is no communication of that nature. 

The relation of the Spirit to the subjects of his 
operation, is not only different, from every thing 
that can be experienced by an unregenerate man, 
but the operation itself is different, and its effects 
exceedingly so. The saints are not only called spir- 
itual, as having the Spirit dwelling in them ; but 
the effects of divine influence upon their minds^are 
also spiritual, and therefore 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,peculiar to the Spirit of God. 
There is no other work so excellent as this ; for 
there is none in which God so c.Qmm\ita<c.^V^%Vv^skr 
te]f, and in which the cre^tut^ \i^^^ Va ^^ \x\^ "^ 

&2 



114 THB FiRiT 8I6V Ptrt UK 

sense, a participatioo of God, as id this. Hence 
the saints are repref ented as ^^ being made par- 
takers of the divine nature,^' as being ^^ the tem- 
ples of the living God,^' 2 Pet. i. 4. & 2 Cor. vi. 16. 
See also 1 John iii. 24. iv. 12, 15, 16. John xviL 
21,23,26. Aom. viii. 10. //e6.xii. 10. tJohn'uS. Not 
that the saints are made partakers of the essence. 
of God, according to the blasphemous notions an4 
language of some heretics ; but, to use a scripture 
phrase, they are made partakers of his fulnn$^ 
that is, of his moral beantj. Grace in the hearts 
of the saints, being therefore that work of God in 
which iie communicates the holiness of his nn^ 
ture. it is doubtless his peculiar work, and in an 
eminent degree above the power of anj creature* 
The iofluence of the Spirit of God, thus coromot 
nicating himself and making the creature a parta- 
ker of the divine nature, is what I mean by tmlj 
gracious affections arising from spiritual and di« 
vine 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 Spir- 
it; and Christ urges the necessity of a new birth, 
or a being bom of the Spirit, because he that is 
born of the flesh, is flesh, John iii. 6. The unre- 
generate have not the Spirit of God dwelling io 
them, in any degree; for the Apostle declares, that 
all who have the Spirit of God dwelling in thenr 
are sons of God, Rom, viii. 9 — 11. (laving V 
Spirit of God is mentioned as the earnest of 
everlasting inheritance, 2 Cor. i. 22, & v 5. i 
/ /S, 14. It is a sure evidence of our beioj 
C/fr/st : ^^ Hereby we know that ^e 4?iAV\ 



Part H. OF GRACIOUS Awncnotrn. 115 

and he in us, because he hath given U6 of his Spif« 
it,'' 1 John iv. 13. — Ungodly men (re not partake* 
en of the divine nature, for partaking of the di- 
vine nature is mentioned as the pecu!»ar privilege 
of real saints, 1 Ptt. i. 4. They are not partakers 
of the holiness of God, Heb. zii. 10. A natural 
man has no experience of any thing spiritual, for 
the Apostle assures us that, he is a perfect stran- 
ger to every thing of this kind : ^' The natural 
man receive lb not the things of the Spirit of God, 
for they are foolishness unto him; neither can he 
know lAcm,because they are spiritually discerned," 
1 Cor, ii. 14. To the same purpose, the Loid Je- 
ans Christ tells us, that the world is wholly unac- 
quainted with the Spirit of God : ^^ Even the Spir- 
it of Truth, whom the world cannot receive, be- 
cause it seeth him not, neither knoweth him." 
John xiv. 17. It is farther evident that unregene- 
rate men possess nothing of the nature of real 
grace; for the Apostle declares, (hat those of them 
who proceed farthest in religion, have no charity, 
or true Christian love, 1 Cor. xiii. So Christ re- 
proves the Pharisees, those high pretenders to 
religion, for not having the love of God in them, 
John V. 42. Hence natural men have no commu- 
nion or fellowship with Christ, for this is mention- 
ed as the peculiar privilege of the saints, 1 John 
L 3, 6, 7. 1 Cor, i. 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 iii. 9. Matt. x. iii. 31. Natural men 
are represented in the sacred writings,a8 having no 
spiritual light, no spiritual life, no spiritual being; 
and therefore regeneration is often compared to 
the opening of the eyes of the blind, to the rais- 
ing of the dead, and to the wotk o^ ct€tidM\Q\^> 

From tbe$e things it ii e\id«u\^ \^^V "Cu^^^ ^^"^^ 



116 TBS FiBft iioir "*- FarillL 

cioas influenctti of which the saiDts are the rah* 
jects, and which are the effects of (he Spirit of 
God, are altogether aopemataral, — are quite dil^ 
fereot from any thiog^ that unre^nerate meo ei* 
perieoce. Thej are what no improTemeot^ or 
compoaition of natural qnalificattons or principles' 
will ever produce ; became they not only diffiar 
from what is natural, and from e?ery thing that 
natural men experience, in degree and circnm- 
atancea, but ako in kind ; and are of a nature ftr 
more excellent. And this is what I mean by so* 
pematnral, when 1 say, that gracious affections 
proceed from supernatural influence. 

From hence it follow8,that in gracious affections, 
there are new perceptions and sensations, entirely 
different in their nature and kind, from any thing 
experienced by the saints before. For if God, 1^ 
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 he 
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 some- 
thing thus new in the mind ; then doubtless some* 
thing entirely new is felt^or perceived^or thought ; 
qr« which is the same thing, there is some per- 
Wption or sensation of the mind, of an entirely 
new description. 

This new spiritual sense, and the new disposi* 
tions which attend it,are not however new facollies, 
but new principles. By a principle, I mean that 
foundation which is laid for any particular kind of 
exercise of the faculties of the soul. So that thi' 
new spiritual sense, is not a new faculty of V 
understanding, hut a foundation laid in the soul 
anew kind of exercise of that faculty. 
The Spirit of God, in all hw o]^etSL\ionB ^^'^ ' 



irt IIL o> oaAciova iFr£CTio». 117 

iads of natural men, only moves^npresSeSfassisU, 
iproves, or in 8ome other way acts upon natural 
*inciple9« He may greatly assist natural men in 
air reasonings a^l)out secular thinf|*8, and even 
tout the doctrines of religion, without giving any 
sw principle or disposition In those convictions 
bich they sometimes experience,the Spirit of God 
ily assists conscience to perform that work more 
\\y^ which it performs naturally. There ar^ 
any other ways in which the Holy Spirit acts 
)Qn, assists and moves natural principles, where 
lere is nothing supernatural and divine. But the 
lirit of God, in his gracious influence, operates 
f infusing, or exercising, new supernatural prin- 
pies ; — principles vastly more important and 
i:cellent,than any thing experienced or possessed 
r natural men* 

From what has been said, it follows, that all 
^iritual and gracious affections arise from, and are 
tended by some apprehension, idea, or sensation 
fmiod, exceedingly different from all that can be 
Msessed, or experienced by natural men; — some- 
king of which they can form no adequate pon- 
aption. 

But here two things must be noticed, in order 
lat this may be rightly understood. \. ^ 

1. On the one hand, it must be observed, ttiph 
)t every thing belonging to spiritual affections, 
new and entirely different from what natural men 
lay conceive of, and experience. Many circum- 
ances, appendages, and effects are common to 
>th natural and spiritual. affections. Thus love to 
near relation and love to God, have many at- 
mding circumstances exactly similar: love to God 
reduces a desire to please the object' beloved ; 
> does love to a near relation : Ion^ VqQi^^^'v\%%% 
mao to delight in thinking o£ Qq^l^ «Gk4 \^ca^- 



118 ' ms pfMT Biair - Part III. 

formity to thfrwill of God ; exactly similar are the 
leffects of thVt love which one man may bear to 
another. But yet the conceptions which the saiolf 
have of the loveliness of God, and that kind of de* 
light in him which they experience, are quite pe« 
culiar, and entirely different from any thing which 
a natural man can possess, or of which he caa 
form any proper notion. And even in these cir- 
cumstances which seem to be common, there ii 
eoniething peculiar : both spiritual and natural love 
produce desires after the object beloved ; but they 
are not the same kind of desires : there is a seoM- 
tion of soul in spiritual desires, which is very diP 
ferent from all natural desires. Both spiritml 
and natural love, are attended by delight in fht , 
object beloTed ; but the sensations of delight ara 
not the same, but exceedingly different; Natucd 
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, id 
many respects, are quite new to him ; and yet 
what he experiences may not be the exercise oft 
new principle, nor the sensations of a new spiritual 
.apprehension. His affections may be quite neW) 
through the iuflaunce of natur^il principles, arising 
from some powerful influence of Satan, or some 
kind of strong delusion. 

Upon the whole. I think it clearly evident^ thf 
all truly graciotis affections arise from the ^pecii 
and peculiar influences of the Holy Spirit ; pro 
duciug those sensible effects in the souls of \y 
saints, which are entirely different from all tb 
natural man can possibly experience, not oh 
degree and circumstances, but in the whol 
tAeir aatare. A natural nlau uol on\>| c^v*^'' 






OV GRACIOUS AFFCmom* 119 

■* 

:e that which is exactly tfitBLSame, but he 
experience aoy thing bat wRtt is etceed- 
ifTerent, and immensely inferior, 
'e ins^isted largely on this matter, because it 
sat importance, in order to discover, and ex- 
e delusions of Satan, in various kinds of false 
IS affections, by which many persons are 
1 ; and in order to determine, and settle 
oints of doctrine, respecting the operations 
Spirit of God, and the nature of true grace, 
re fore now come to apply these things to 
^pose of this discourse. 
1 hence it appears, that the impressioDS 
are made on the imaginations of someper- 
r the conceptions which they hav^ of God^ 
ven, and of other things belonging to reli- 
ossess nothing truly spiritual, or of the na- 
real grace. Though what is spiritual may 
such impressions, and be mixed with them; 
hemselves they possess nothing that is spir- 
or are they any part of gracious experience, 
persons who have had powerful impressions 
le imagination, have very ignorantly suppo* 
m to be of the nature of spiritual discoveries, 
iiavc had lively ideas of some well propor- 
6gure, or beautiful form of countenance ; 
I they call a spiritual sigiht ofChrist. Somiak 
id impressed upon their minds, the idea of a 
ght; and this they call a spiritual view of 
ry of God. Some have been impressed with 
of Christ hanging on the cross, and of his 
lowing from his wounds ; and this they call 
ual sight ofChrist, and of the way ofsalva- 
Some have imagined that they saw him with 
s extended, ready to embrace them ; and 
y call a spiritual discovery of I he sufficieuc^ 
race; and a certain prooi Wx^Wx^^Vq'^^^^Xv^xbl^ 



i 

t90 TWA vdllt sioir 

Some have had lively ideas of h€a?en, wni 
On his throne there, surrounded by saints 
gels ; and this they call a spiritual Tievi 
en. — And in like manner, the imagination 
persons have been impressed with ideei 
ing. They have imagined that Christ wi 
hig to them in the language of comfort an 
Agement. These things they have den 
the inward call of €hrist,>-^haTing the f 
the Spirit, — a testimony of the favour of 
Persons 9f little information, and wh< 
accustomed to reflect, more readily cone 
these things are spiritual, because spiritu 
being invisible, we are obliged to use I 
^expressions in speaking of them. Thus 
clear apprehension of spiritual things by 
Of light ; and the conviction of the judgn 
the determination of the will, when pro 
the word and Spirit of God, we denomins 
tially hearing the call of Christ. Some 

^npon hearing these expressions often us 
the necessity of their eyes being o 
l^^tlb^ having a discovery of spiritual tl 
ipon them, ignorantly expect so 
dis^ddreries and views as have been spokei 
when th^se are obtained, they are confi 
their <Byes are now opened, — that Christ 
manifested himself to them as their Savl 
hence they are exceedingly affected by \ 
posed deliverance and privileges, and 
quence of which, different affections ai 
diately and powerfully excited. 

But it is very evident that such discove 
nothing in them really spiritual and divii 
are in no respect of such a kind as to be 
snd in the whole of their nature, different 

tbai aatwral men can possibly ex]|^^mDM 



Part III. OF GRACZOtJB APFECTZONS. 1^1 

in order to possess them, we must have a new 
spiritual aod diviae principle commanicated A 
natural man is as capable of having a lively idea 
of shapes, and colours, and sounds^, in reference to 
absent objects, impressed upon his mind, as a re- 
generate man. And it is ascertained by abundant 
experience, that it is not from mental cultivation 
that persons are rendered more liable to such 
lively ideas ; but that, on the contrary, the weak- 
ness 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 dif- 
ferent kind from what men obtain by their senses. 
For instance, the conceptions which an unregene- 
rate 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 witnessed his crucifixion. 
Yea, if men should actually receive such ideas by 
the immediate influence of the Holy Spirit, nnac- 
companied by a gracious change of disposition, 
they would not be 8piritual,^~they would be noth- 
ing more than the common work of the bpirit of 
God. Balaam had impressed on his mind, by di- 
viae influence, a clear and lively representation^ 
or idea of Jesus Christ, as the star rising out of 
Jacob, when he heard the words of God, and knew 
the knowledge of the Most High, and saw the 
vision of the Almighty, falling into a trance, A*tim6. 
xxiv. 16, 17. Notwithstanding this, he had no 
spiritual discovery of Christ,— »tbat Day-star never 
spiritually arose in his heart. 

And as these ideas have nothing spiritual in their 
nature ; — nothing but what natural ici^\i^ >n\>^^'^ 
anj Dew priacipleSj are capable ol-, ^^>>5i^\^N»» 

I, 



1S2 THE tIRBT BIG5 pBlt iff, 

DothiDgiD theirnature which requires that gracious 
influence of the Spirit of God, which is neceesarj 
to the production of true grace. There appears 
nothing in them aboTe the power of Satan. The 
devil can no doubt suggest ideas^otherwisehecoaM 
not tempt men to sin. Thej may be raised mere- 
ly by impressions made on the body, by moving 
the animal spirits, and impressing the brain. Ex- 
perience abundantly shows that alterations io the 
body, will certainly excite ideas in the mind. 

But it is also evident that the devil not only caD, 
but that he often has excited suchjdeas. This ap« 
pears from the dreams and visions of the false pro- 
phets of old, who were under the influence of lyinf^ 
spirits. See Z^euf. xiii. 1. 1 Kings, xxii. 22- htu 
xxvii. 7. Ezek, xiii 7. Zech, xiii. 4. He excited 
ideas in the minds of the heathen priests, magic- 
ians and sorcerers in their visions and ecstasies ; 
and in the mind of Jesus Christ himself, when he 
showed him all the kingdoms of the world, and 
the glory of them, as those kingdoms could not 
be io sight. 

And if Satan, or any created being has power to 
impress the mind with ideal representations, then 
no particular kind of such representations can be 
any evidence of a divine and gracious influence, 
for no higher kind of power is required to form in 
the brain one shipe or colour, than another. It 
IS evident 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 thr 
kind is spiritual and divine, in the sense in whi 
it has been proved that all gracious experienc 
And though, in some degree, such ideas attend 
CJOU9 expctience^ yet they are no part of 
experience. Omng to our iQ&Tin\X\e« Vn V*"- 



Part III. OF GRACIOUS AVFXGTIOirS. 1-23 

teot state, and especially to the weak constitution 
of some persons, gracious affections, when very 
strong, undonbtedly excite lively ideas in the 
imagination ; yet it is also true, that when affec- 
tions arise wholly from imagination, which is 
oAen the case, they are merely natural, — they 
are built on a foundation which is not spiritual, 
and so are entirely drfferent from gracious affec- 
tions. 

These impressions on the imagination oflen 
raise the carnal affections of men to a very great 
height ; and no wonder, as the persons thus de- 
luded are firmly persuaded of their being divine 
manifestations which the great Jchovah makes to 
their souls; thus giving testimony, in an extra- 
ordinary manner, as to tlieir special interest in 
bis gracious favour. 

Again, it is evident from what has been said, 
respecting gracious operations on the heart of 
man, that the act of impressing the words of 
scripture on the mind, has nothing in it spiritual 
and divine. — I have had occasion 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 gra- 
cious operation. For 1 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 therefore, 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 extraordinary manner in which. 1.^%. 
worda of scripture are sugge^V^di Vq >Xi^ \s:w\\A^^ak 



124 TBS FIRST Bioir PortllT. 

that which excites oar warm affections, and is 
properly the ground of them, then those affec- 
tions are certainly not spiritual. Persona may 
have gracious affections attending scripture pas- 
sages, thus brought to their minds, and the SpiriC 
of God may make use of scripture to excite them. 
In this case, it is the divine and eicellent thingv 
contained in those scriptures, which excite their 
affections, and not the extraordinary and sudden 
manner in which they an^ sugyrested. Such per- 
sons are affected hy the instruction they receive 
from the words, and the view of the glorioaa 
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 exceedingly affected in this way ; the wordt 
of some great and precious promise of scripture^ 
come suddenly to their minds, and they regard 
them as directed immediately to them from the 
Holy Spirit himself. This they take to be Che 
Toice of God, revealing to them their happy cir- 
cumstances. There is no spiritual knowledge as 
to the meaning of these passages, preceding their 
engaged affections, as the foundation of them : 
all the knowledge they have as the foundation of 
these affections, is thi9, the words they think 
virere spoken to them, because they came so snti- 
denly, and in so extraordinary a manner. And 
their suppose'^ religious affections are bnilt wholly 
on the sand, and rest on aconclusion for which they 
have no foundation; for as it has been already 
shown, the sudden manner in which words are 
suggested to the mind, is no evidence that the 
8u^(restion is from God. And if Qod did really 
suggest words to our minds, and we knew that he 
did so, that would not be spiritual knowledge. 
Balaam might know that the ^oiA* Yi\i\Ock Ns^t% 



Part ni. OF G&ACIOtff ATFECTIOirS. 126 

'^ggrested to him, were saggested by God ; yet 
lie possessed do spiritual and gracious illumina- 
tioD. Persons who have their affections thns 
raised, if they should be inquired of, whether 
they have any clearer views of the ezcejlency 
of the things contained in those scriptures, would 
probably say. Yes, without hesitation ; though 
^liey have no such views, except in the following 
Respect: — when they have adopted the notion 
^bat the words are spoken immediately to them- 
selves, — that circumstance makes those pa/Bsages 
Appear precious to them, and in consequence, 
Xhej regard what those scriptures say to them, 
^ being excellent and highly important. For 
instance, suppose these words were suddenly 
l>rought 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 spuken to them immediately ; that God 
is their Father, and hath given to them the king- 
dom 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 kingdom. On the contrary, they first imagine 
that they are interested, and then they are highly 
affected, and afterwards they regard these things 
as excellent and precious. So that the sudden 
and exlraordinnry manner in which passages of 
scrip (urc come to their minds, is evidenll^)' the 
fouDdatioa of (be whole ; and VW« \* ^ A^^^ >^\^^S. 

L 2 



126 Tsa tiRiT noir Part IH. 

of the wretcbed delusion by wbich they are 
deceived. 

The first reb'grions comforts of maoj perstons, 
and what they call their conversion, is of the 
same kind. After conviction and terrors, some 
enconragingf promise is suddenly, and nnacconnt- 
ably suggested to their minds ; and the mannet 
in which it is snergested, leads them to conclode, 
that it certainly proceeds from God This is the * 
fonndation of their faith, and hope, and comfort. 
From hence they take their first enconragement 
to trnst in God. Bat every person, tolerably ac-^ 
qnainted with the principles of religion, must 
know, that God reveals his love to men, and their 
interest in his promises, after^ and not before they 
believe. They mast believe, before they can 
realize an interest in the promises. The Holy 
Spirit is a Spirit of troth, and therefore he does 
not suggest scripture to the minds of men, in or- 
der to reveal to them that they have an interest 
in the favour of God, and his promises, when they 
have none, not havingyet believed.— No promise 
of the covenant of grace belongs to any man, 
tintil he has believeth 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 applies the promises of that cov- 
enant to a person who does not believe, must be 
a l3ring spirit ; and the faith which is built upon 
such an application, has in fact no scripture foun- 
dation 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 proper! 
applied as an invitation ; yet if we make the eudr' 
sDd unusual manner of its being suggested* 
grouDd on wbich we believe thai we me ' 



Fart III. OF GRACIOUS affections. 1S7 

()ar persaasionjs not trne faitb, because it is built 
on that which is not the gronnd of true faith. 
The only reason we have to infer that we are in- 
"vited to partake of the blessings of the gospel, 10 
this, the word of God declares, that persons qual- 
ified as we are, are invited^ and God, who makes 
the declaration, cannot lie. If a sinner, feelingr 
that he is such^ is convinced of the veracity of 
God, and that the scriptures are bis word, he will 
need nothing more to satisfy him that he is invit- 
ed ; 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 revela- 
tion 

As the religious comfort of many professors, at 
the time of their supposed conversion.springi) from 
those sources which have been mentioned ; so do 
their hopes, and joys, and other affections, at sub- 
sequent stages of their experience. They hav6 
often particular words of scripture,— gracious dec- 
larations and promises, suggested to their mindSy 
which in consequence of the manner in which they 
nre 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 them- 
selves ; and the scriptures which come to their 
minds, are that by which he speaks to them, sat- 
isfies their doubt?, promises them support, and re- 
veals 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 them- 
selves ; when indeed the main ||;tov«\^ ^^ V\v\% ^«^- 
Bdeaccj and this joy, is not ^wy Wwi% c^^mV»w^^*>^'«^ 



128 THK FIB8T ftiGV Part IIL 

the scriptures, or taught by them, bat the mddinr 
nes$ with which particular passages are suggested' 
to their minds. There is do particular promise io 
the word of God, spokeo to any individual saint|. 
or made his in any other way, tjian as all the pro- 
mises of the covenant of grace are his, and spok- 
en to him ; though it is undoubtedly, true, that 
some of the promises may be more ac ipted to his 
case, than to the case of others ; and God, by his 
Spirit, may enable him more fully to understand 
some than others; an^ may give him a deeper 
sense of the preciousness, and suitableness of the 
biessinga contained io them. 

But is there no such thing then as a particular, 
spiritual application of the promises of scripture bj 
the Spirit of God? I answer, there undoubtedly is; 
but it is also certain that the nature of it is wholly 
misunderstood by many persons, so that they de- 
ceive themselves, and give Satan great advantage 
against them, and against the interests of religion. 
The spiritual application of a scripture promise, 
does not consist io its being immediately suggested 
to the mind, accompanied by a very strong persoa* 
siou that it is spoken particularly to the individual 
himself, in reference to his own state. There is no 
evidence of the hand of God in any thing of thia 
kind, as events have shown, with respect to many 
profesAors. There is nothing in this at all beyond 
the power of Satan; nor any thing implying a vital 
communication from God. A truly spiritual appli- 
cation 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. A spiritual application of the 
woid of Gad consists in applying it to the mind in 
Jis eolith I en'wg^ sanctifying influence. It coitsisti 
la enli^btcDing (he uodcralaadva^ Vo ^e^VVi^ UqIj 



Part III. OF GRACIOUS atfkctioxs. 129 

exceliencv of the ble:<sings promised^and (he faith- 
falnefs of him who promises ; thus induciDg the 
tfiind to embrace the blessings promised, and to 
adore the promiser; and by this means producing 
the sensible operations of grace, and the evidence 
of interest in the blessings promised. An applica- 
tion not consisting in these things, but only in 
certain won>^ borne into the mind in a direct way, 
as if spoken ; making persons believe, on this 
foundation alone, that the promise is theirs, is a 
detnsive application, performed by the spirit of 
darkness, and not by the Spirit of light. 

When persons have their affections thus raised, 
it is not any thing contained in the scriptures 
which raises them, bat only the unwual manner 
in which the words are suggested. Hence a pro- 
position is assumed, which is not contained in any 
part of the Bible, that is, that their sins are for- 
giyen, or that it is the good pleasure of God to give 
to them, in particular, the kingdom of heaven, &c. 
There are propositions in the fiibie declaring that 
persons of a particular description are forgiven and 
beloved of God ; but there are none declaring that 
particular persons, independent of any previous 
work of grace upon the mind, are forgiven and be- 
loved of God ; and therefore, when any person is 
affected, and comforted by such a proposition, it is 
not by any word of God contained in the Bible. 

Again, it appears from what has been said, that 
no revelation by immediate suggestion, is spiritual 
or divine, in that sense wherein gracious opera- 
tions and effects are so. 

There is nothing in the nature of the perceptions 
or ideas thus excited in the mind at all above the 
ideas of natural men ; though the manner in which 
they are excited is extraordinary, la 1\^q«« c^^^\%.^ 
tioaa upon the human mind, ivViicVi ttt^ v^mVw^ 



130 Tax FIRST sioir 

and gracious, as I have already shown, 
(he manner of performiaflf them eitrao 
(h€ work itself is eitraordinary^and vei 
all that can be eiperienced by an nnsan< 
And as to the production of ideas bj 
angrg^estioo, there is nothings in this op* 
what the minds of natural men, cont 
state of nature, are capable of; asi$ 
in the case of Balaam, and others m 
the scriptures. 

Even if these sugfgestions are attenc 
of scripture, immediately, and in an ex 
manne|r«, impressed upon the mind, it d 
low frolaik thence that the operation is s 
divine. The suggestion of words froc 
tares is no more divine, than the su 
any other words. 

Hence it follows, that those affection 
founded on such immediate suggestion 
eed suggestions, are not gracious affecti 
may, indeed, be the occasion, or accid 
of gracious affections ; but they are n 
eriy the foundation of them ; for gra 
tions are always the consequences c 
-natural and divine influence, fiut then 
even high religious affections, which 
suggestions or revelations for their s 
tion, and they are regarded a^ spiritual i 
This is a gross delusion. 

Here it may be proper to observe, t 
often called the witness of the Spirit, 1 
in it spiritual and divine ; and conseque 
fections built upon it are false and delu 
which many persons call the witness ol 
is nothing more than an immediate sug 
which they are assured of their being c< 
wade the children of God^au^ {[com ^' 



Fart in. OF 6&ACI0V8 affections. 131 

rive the persuasion that their sins are pardoned, 
and that God has given them a title to heaven. 
This assurance requires no higher kind of sugges- 
tion, 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 persuasion of his own conversion impressed 
upon his mind, than to have the persuasion of his 
neighbour's conversion impressed upon his mind; 
and God, if he pleased, couKI impart this knowl- 
edge, as well as any other, without any commu- 
nication of his holiness. The importance of the 
subject does not at all prevent the mind of a nat- 
ural man from being susceptible of an immediate 
suggestion or impression concerning it. Balaam 
had facts as important as this impressed upon his 
mind, without any gracious influence ; particular- 
ly the coming of Christ, the setting up of his king- 
dom, and the blessedness of the spiritual Israel. 
Abimelech, king of the Philistines, had the spec- 
ial favour of God to Abraham revealed to him, 
Gen. XX. G. See Gen. xxxi. 24, and Psa. cv. 14, 15. 
If a truly good man should have an immediate rev- 
elation or suggestion from the Holy Spirit, con- 
cerning the favour of God to his neighbour or to 
himself; it would be no more than a kind of com- . 
moD influence of the Spirit of God, as all revela- 
tions by immediate suggestion are. See 1 Cor. xiii. 2. 
And though it is not possible that a natural man 
should have it suggested to him by the Spirit of 
God that he is converted, yet that impossibility 
does not arise from the nature of the influence re- 
quired in such a suggestion, but from the veraci- 
ty of God : he cannot lie. The influence which 
immediately produces this persuasion, when well 
founded, is not at alldifiierent from VVv^lviVvxOtvvxv- 
mediatel/ produces any other Y^^t^vx^'^v'^'^ N ^^^ ^^ 



132 THS FIAST U0« 

the kind and nature of the influence, is n 
what is commoD both to bad and to good 

But it is a low notion ofthe witness of 

to suppose, that there is nothing in the i 

that iutluence by which it is imparted, 

may be experienced by natural men, or 

men are capable, who are at the same tin 

ther uneanctified ; and that therefore the 

possesses nothing ofthe holy nature of th 

God, nothing of a vital communication of 

it. That which is called the witness of 

m Rom viii. 15, (6, is called the seal of 

in 9 Cor. i. 22. Epk i. IS, and iv. 30, ii 

lo the seal of princes, annexed as a tok' 

cial regard to certain instrumentti, by wl 

sidvance their favourites to some high 1 

peculiar privilege. Thus the sealing ' 

Tourites by the Prince of princes, is fai 

ing a common operation : there is no w 

Spirit of God whatever, which, in its : 

Biore holy, peculiar, inimitable, and cha 

of divinity. The seal of the King oi 

stamped on the heart, is in its very nati 

communication, and not merely the rev 

an important fact. The seal of the iSpiri 

of God on the heart, of which natural o 

far from being the subjects, that they ci 

conception of it. ^^ To him. that ovei co 

1 give to eat of the hidden manna, and 

him a white stone, and in the stone a 

written, which nu man knoweth, savin 
receiveth it." licv, ii. 17. There ia 
suppose that what is here spoken of, is 
mark, evidence, or blessed token of 6pe< 
which id elsewhere called the seal of 
What has misled many persons in the 
of that laQueuce ofthe Spirit oV^od»«> 



Part III. OF GRACIOUS AVFSCTIOJfS. 133 

tee speakiog, is the word witmkss. This blessing 
has been regarded, oot as a holy tiffect, or work of 
the Spirit upon the human heart, from whence we 
mvy argue that we are the children of God ; but as 
AD immediate, inward suggestion^ as though Gud 
hy 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 declaration, or assertion as to 
the truth of any proposition, but that evidence, or 
those premises from whence the truth of such pro- 
position may be inferred. God is said to '^ bear 
.witness with signs and wonders, and divers mira- 
cle's, and gifts of the Holy Ghost,^' Heb. ii. 4. — 
Now these miracles are not denominated witnes- 
MS, because they are of the nature of assertions,or 
direct testimony, but as they afford evidence or 
rational ground for indubitable inference. ^^ Long 
lime therefore 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^ xiv. 3. ^'But i have greater 
witness that that of John, for the works which the 
Father hath given me to finish, the same works 
that 1 do, bear witness of me, that the Father hath 
sent me," John^ v. 36. ^^The works that 1 do in 
my Father's name, they bear witness of me," John 
X, 25. In the same sense the works of divine Pro-, 
vidence, 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 
deootes, not an immediate suggestion or voice, but 
some work or effect of the 25pirLt^ whlclv ^^v^^^^ 

a diFioe mark upon the Bo\x\^ %a wx ^n\\^^^^ M 

M 



134 THB nUT 8I6V PATt'IIl 

which the children of God may be known. Whei 
God puts bis seal upon a man^s soul, there is somi 
holy stamp, — some image impressed and lefH then 
like the impress of the seal upon the wax. Ani 
this holy stamp, or impressed image, exhibitio; 
clear evidence to the mind that the subject of it] 
a child of Gcd, is what the scriptures call the sea! 
the witness or evidence of the Spirit This in 
age stamped by the Spirit on the hearts of th 
children of God, is his own image ; and is the ei 
idence by which they are known to be his chi 
dren. Seals had anciently engraren on them tw 
things, the imc^e and the name of the person t 
whom they belont^ed. And therefore when Chrii 
says to his spouse, ^^ Set me as a seal upon thin 
heart, as a seal upon thine arm ;" it is as rauc 
as to say, let my name and my image remain m 
pressed there. The seal of princes bore their in 
age ; so that what they set their seal upon, ha< 
of course, their image. It was the custom of prh 
ces to have their image engraven on their jewe 
and precious stones ; and the image of Augustio 
engraven on a precious stone, was used as the sei 
of the Roman Empire in the time of Christ ar 
his Apostles. The saints are the jewels of Jesi 
Christ, the supreme Potentate; and these jewe 
have his image stamped upon them by his roy; 
signet, the Holy Spirit. And this is undoubted 
what the scriptures mean by ihe seal of the Spi 
it; especially when it is stamped in so clear 
manner, as to be evident to the eye of conscienc 
This is truly a supernatural, spiritual and divii 
work. It is a communication of the divine natui 
and moral beauty. No natural man is tbe subje 
of that kind of influence of the Spirit, which leavi 
this slBmp upon the heart: he never possenti 
an/ things of the same nalurc. TVv\«i « v\\^ VkV% 



Fvt III. OV GRACIOUS AFFBCTIOJfg. 135 

€81 kind of witness of the Spirit, of which it is 
possible the soal can be the subject. The devil 
cannot imitate this kind of witneM. As to inward 
floggestions of the Spirit of God, he can produce 
that nthich is so extremely like them, that it would 
be impossible immediately to perceive the differ- 
ence 

Another proof that the seal or witness of the 
^Spirit is not a revelation by immediate suggestion, 
but divine grace communicated to the soul, 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. i. 22. " In 
whom, after that ye believed, ye were sealed with 
that Holy Spirit of promise, which is the earnest 
of our inheritance, until the redemption of the pur- 
chased possession, unto the praise of bis glory," 
Eph. i. 13, 14. Now the earnest is part of the 
purchase money given in hand, to insure the pay- 
ment of the whole : a part of the inheritance given ^ 
Ao 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 
it in its own nature spiritual, holy and divine ; and 
therefore far above any thing of the nature of in- 
spiration, or revelation by the suggestions of the 
•Spirit of (>od. What is the earnest or beginning 
ofglory, but grace, especially in its more lively and 
manifest exercises ? it is not prophecy, nor tongues, 
nor knowledge, but that more excellent, divine 
f^U *' 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 
io the heart, and therefore the earnest of the fu- 
ture inheritance. What is the be0xitk\\i% ^S. ^V^^^ 
Mj life MB the f oal| bat epinlu^ M<^^ voA ^V^v'^ 



136 Tiv rimrr siqh Part til. 

spiritaal life but grace? The iaheritance thai 
Christ has purchased for hb people, is the Spicil 
of God ; not in any extraordieary gifts, bat in hii 
vital iodwelliog io the heart, communicatiDg aod 
exertiDg himself there ia his own proper, holy and 
divine nature. It is through the vital communica- 
tions and indwelling of the Spirit, that the saiotf 
have all their life, light, holiness, beauty and jof 
in heaven ; and it is through the same commuiiir 
cations and indwelling, that the saints have ail their 
life, light, holiness, beauty and comfort on earth. 
This vital indwelling of the Spirit, in its smaller 
communications, is the earnest of the 8pirit, — the 
earnest of the future inheritance,**»the first fmili 
of the Spirit, Horn. viii. 22. By the first froita of 
the Spirit, the Apostle undoubtedly means ibm 
same vitaLgracious principle as that of which b^ 
speaks in the preceding part of the chapter, calling 
it spirit, and setting it in opposition to flesh. Thif 
earnest, or first»fruit of the Spirit, therefore, which 
has been shown to be the same as the seal of th# 
Spirit, is the vital, gracious, sanctifying cooittuiik- 
cation and influence of the Spirit, and not an iit^ 
mediate suggestion or revelation. 

And indeed when the Apostle, in Rom. viii. 16, 

speaks of the Spirit bearing witness withoarspiriti, 

that we are the children of God, he sufficiently ef- 

plains himself, if his words were but properly tt^ 

tended to. This verse is connected with the twe 

vert^es immediately preceding, and forms an infeiw 

ence from what the Apostle had there said, as e verf 

attentive reader will easily perceive. The three 

verses are as follow ; ^^ For as many as are led kj 

the Spirit of God, they are the sons of God ; for 

j^e have not received the spmt o^ V)Q\i^^% x^^tw^ia 

/ear; bat ye have received tVie^V^tWo^^^^V^vw^ 

whereby we cry, Abba, Faibw -, XXv^ ^^vV \Vw8i 



Part III. ov GRACIOUS affkctions. 137 

beareth witness with our spirits, that we are the 
children of God.'' What the Apostle says here, if 
me take it in conneiion, clearly shows, that wheo 
'he mentions the Spirit as giving evidence, or bear- 
ing witness that we are the children of God, he has 
respect to his dwelling in us, and leading us as the 
-spirit of adoption, or as the spirit of a child^ dispo- 
ning us to behave towards 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 
■kinds of spirits of which the Apostle speaks^ the 
spirit of a slave, or of bondage, and that is fear ; 
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, whiQ^ is a spirit 
of fear; but we have received the spirit of chiU 
'dren, — the spirit of love, which naturally inclines 
OS to approach God, and to behave towards 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 Apos- 
tle John speaks, i £pi-»le, iv. l8, 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 evi- 
dence of our union to God as his children, and so 
casts out fear. Hence it appears that the witness 
of the Spirit, of which the Apostle speaks, is not 
any immediate suggestion or revelation ; but a gra- 
cious and holy work of the Spirit of God in the 
hearts of the saints, producing 1\\^ ^>ft>^c^*3\>\^\v^ 
mad temper of children. U Vl «l Vi^TD^Ve^ Oci^^^^*^ 



1S8 vmm wmwr sum Pat 



affection to God, CMtiaif^ out fear, or the 
spirit of bondage. 

This is evident from the context; the Ap 
repeatedly mentions the Spirit as dwelling if 
hearts of the saints, as a graeiotis principle, c 
•ed to the flf»«h^ or depraved nature. In the m 
which introduce this passaf e, he sajs^ ^^ For, 
live after the flesh, ye shall die ; but if ye thr 
the Spirit, do mortify the deeds of the flesi 
shall live," ver. IS. 1 have no doubt batths 
Apostle has a particular view to the spirit of g^ 
or the jspirit of love, in its mere lively actings 
it is perfect, or strong love enly, which so 
fies, or so gives evidence that we are his chih 
BS to cast out fear, and to deliver us from tb< 
fit of bondage The strong and lively exei 
of a spirit 4)f child like, evangelical, humble 
to God, give clear evidence of our relatioD to 
as his children. Possessing this spirit, (he 
has no need of nomerooB evidences, or a long 
of reasoning upon them. The union botwee 
sonl and God is so strong and lively, that all d< 
are removed. 

The Apostle says the Spirit bears witness 
our spirits. By the terms " our spirits" he 
meant our consciences : '' The spirit of man t 
candle of the Lord," Pr^j. xk. 27* '* Foroi 
joicing is (his, the testimony of our consciei 
2 Cor. i. 12. "Beloved, if our heart conrJet 
not, then have we confidence toward God," i. 
iii. 21. When the Apostle Paul mentions 
Spirit of God as bearing witness with our sj 
he is not to be understood as spenkincr of two 
arate, independent witnesses. It is by the I 
that we receive (he witness of the former : 
Spirit of God gives evidence, by infusing am) ( 
<///^ abroad the Jove of God, Ihe s\^\ul qI 



Part III. •! tfBAciowf ikVTsenoirf. 139 

in the heart ; and our spirits, or consciences re- 
ceive and declare this eviiiLBce. 

Great mischief has arisen from the false and de- 
Inaive notion, that the witness of the Spirit is a 
kind of inward sngfgestion, or declaration from 
God, assarinir ^ that we are heloved, pardoned, 
Ilc. and many sonls, 1 fear, have been eternally 
nined by this delosion.— I have therefore insisted 
the longer on this head. 

I now proceed to a second characteristic of 
f^racioas affections. 

II. The first objective ground of gra- 
cious affections is the transcendentlt 

EXCELLENT and AMIABLE NATUtiE of di- 

-yine things, abstractedly considered ; and 
Viot any conceived relation they bear to 
ourselves, or to our own interest. 

I do not suppose, however, that all relation to 
«ur own interest, is wholly excluded from any in- 
flueoce in our gracious affections. Self-interest 
certainly has a consequential, and succeeding in* 
fluence in those affections which are spiritual and 
boly, as I shall endeavour to show. 

It was beforb observed, that the affection of love 
is the fountain of all the other affections ; and that 
Christian love in particular is the fountain of all 
gracious affections. Now the divine excellency 
and glory of God, of the word of God, of the works 
of God, &c. constitute the primary reason why a 
true saint loyes these things; and not anysuppos 
ed interest that he basin them, or any benefit that 
he hopes to receive from them, or any such rela- 
tion to his interest, that self-love can properly be 
eaid (o be the real foundation of tU^tCk. 
Some persons say that all \o^« ws^% it^\fi^ ^^^' 



140 TBK iBcon siflv Part UK 

loye, and tbat it i0 impossible in tbe nature oi 
things, tbat any man 8.«o'nld love God, or anj othei 
beings, except as that affection springs from self- 
love. Bat this opinion arises, I suppose, from wani 
of consideration. Itisargned^that^ Whoever lovei 
God, and in consequence desires bis glory, or the 
enjoyment of him, desires these things in ordei 
to his own happiness. But how come these things 
to be so agreeable to as, that we esteem it ooi 
highest happiness to glorify God, and enjoy him ; 
Is not this the fruk of love I A man most fini 
love God, or have his heart united to him, before 
he will esteem the cause of God as his own, anc 
before he will desire to glorify and enjoy God, m 
his Imppiness.'' 

That kind of affection toGod,or to the Redeem- 
er,which properly arises from self-love, cannot bs 
a truly^racious and spiritual affection. This ap- 
pears from what has been said already ; for seff 
love is a principle entirely natural, and as much in 
tbe hearts of devils as in those of angels ; and 
therefore nothinsr that is the mere result of it, car 
be supernatural and divine Jesus Christ very evi- 
dently speaks of this kind of love, as what is not n 
all superior to tbe love of wicked men : '' If yi 
love them" that *^ love you, what thank have you' 
for sinners also love those that love them," Lukt 
vi. 32. The devil himself knew that (hat mercena 
ry kind of respect to God which arises from benefit 
received, or expected, is worthless in his sight 
*• Doth Job," says he, '* fear God for pongb' 
Hast thou not made an hedge about him and 9^ 
his house ?" &c. Job .i. <J, 10. Nor would 
have allowed the objection to be good, in case 
accusation should be found true, by permittinp" 
the matter sboaid be tried, and that Job sho' 



Fart Ilf. on muuiovi Aimifivoirs. |4t 

10 dealt witfa, that it might appear ultimately whe- 
ther his respect to God was mereeDary, or not. 

It i» reasonable to suppose that the real fouoda- 
tioD of love to God, is that on account of which he 
is lorely, or worthy to be loved. The nature of 
God is ininitely eicellent ; it is infinite beauty and 
^lory. But how can a man truly love God, without 
loving him for that eiceUency^which is the founda- 
tion of all that is in any respect good or desirable 
in him ? Those whose affections to God are found* 
ed OB mercenary principles, reverse the order of 
things ; they regard God only for the stream of 
divine goodness, where it reaches their own in* 
le rests ; and iiavft bo respect to that infinite ex- 
cellency of his sature, whtcb is the fountain of all 
lo>veJificss, And eo the foondation of all gracious 
nfiection. 

Self loi^ may fae the fouadatioB of great affec- 
tion towards God, without our perceiving any thing 
•f the beauty aadgiory of the divine nature. Grat- 
itude is one of the natural affiectioas of the soul of 
man, as well as anger ; avd there is a gratitude 
which arises from self-love, very much in the 
same way that anger does. Anger is an affection 
excited against fiome thing which crosses sel£>love: 
gratitude is an affection excited by something 
which gratifies self-love. There may be grati- 
tude without refti lovo, as there may be anger with- 
out real hatred. Parents may be angry with iheir 
children, and at the same time have a strong, ha- 
faitnal love to them. Those wicked men, to whom 
Jesus Christ alludes m the sixth chapter of Luke, 
were possessed «f the principle of gratitude : 
*^ Sinners also love those that love them.'' He 
declares the same even concerning the publicans, 
who were some of the tnost cama\ v^4 v^^^^^^*^ 
of mea, MaU. t. 46. TUn i» % ijtvMiv^Va. ^""ws^ 



14t THB SECOND siOBT Fart AT. 



even the brotes exercise : a dog will love bk mas- 
ter who is kind to him. We see, in nnmberie« 
instances, that mere nataral principles are aoffir 
cient to excite gratitude in men, for favoors re- 
ceived; and sometimes towards those against whomi 
at the same time, they possess an habitoal enmitj. 
Saul was several times greatly affected with grat- 
itude towards David, for sparing his life ; and jst 
he remained an habitual enemy to him. And as 
men, from the mere principles of nature, may he 
thus affected towards men ; so may they towards 
God. We have many proofs of this in the nacred 
writings : the children of Israel sang the praises 
of God at thp Red Sea, though thy soon forgat 
his works ; Naaman the Syrian was greatly affect* 
ed by the miraculous cure of his leprosy, and pro- 
posed thenceforward to worship God, and him on- 
ly, though he made an exception as to those cir- 
cumstances which would expose his temporal in- 
te resets to ruin ; Nebuchadnezzar was greatly af- 
fected by the goodness of God, in restoring him te 
his reason and his kingdom, though ii is probable 
he was never divinely enlig^htened. As gratitede 
is a natural principle, ingratitude is so miich the 
more vile and heinous, because it shows a dread- 
ful prevalence of wickednei^s, overpowering the 
better principles of human nature. It is mention- 
ed, as proving the extreme wickedness of some of 
the heathen, that they were without nataral af- 
fection, Rom. i. 31- But that ingratitude, or the 
want of natural affection, shews a high degree of 
depravity, does not prove that all gratitude and 
natural affection, possess the nature of true viiw 
iae^ or saving grace. 
A Self-love^ through t\\e fi-i^.Ttv^^ ^1^\i^^t%V^ 
natural gratitude^ may, in diffet^t^x yivj*^ W ^% 
'^aadation of a kind of loire lo G^v>^- Kc«iv%ws. 



Part III. OT o&Aci«v8 AFFXcrioirf. 143 

description of love may arise from a false notion 
of God^ which represents him as though he were 
only goodness and mercy ; or as though the ex- 
ercises of his eroodness were necessary, and not 
free and sovereign. 

2. Self-love may he the foundation of an affec- 
tion in men towards God through insensihility 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 
towards God, through self-love, -by some remark- 
able benefit received from him. This was the 
case with Naaman, Nebuchadnezzar, and with the 
children of Israel at the Red Sea. 

3. Very high affections towards God oAen arise 
in some persons, from a persuasion of his love to 
them. After great distress, through the fear of 
bell, they suddenly obtain a notion, from some im- 
pression on (heir imaginations,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 towards 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 mo«t persons 
in the world, and has engaged to ezerci^^e his infi- 
nite wisdom and power in exalting them, and in 
doing for them just what they would have him to 
do. When^hey have fully adopted this persuasion, 
it is easy for them to acknowledge God as being 
amiable and glorious, and to admire vgA »xV^W\\fik« 
it hf easy for them to ackno¥?\«Af|fe ^ViSsbV. ^& 



144 ttftt «ttoi»iiB ifM farft^nf. 

amiable pefsoD, when they are firmly pen^ad^dl 
that he loves them,far beyond moat of tbeii* oeigb- 
honts ; that he loved then from eteradty, that he 
died for them, aad that they shall reigft witk him 
in everlastiDg glory. When this ie the case with 
carnal men, their very depravity will make him 
aeem lovely : pride itself itill prejudice them iu 
favour of what they 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 they proceed. 
Their affections are raised from time to time ; but 
they are primarily founded upon self-love, and a 
presumed interestin the ftvoor of God. Many 
professors have a false notion of communion with 
God, as though it was carried on by sudden impul- 
ses and impressions. Such impulses they inter- 
pret as manifestations of the great love of God to 
them ; and as proofs of their distinguished emi* 
nence above others ofmankind ; and thus their false 
affections are often renewed. Whereas the exer- 
cises of holy love arise in a different way. We d» 
not first know that God loves us, and then perceive 
that he is lovely ; but we first perceive that he is 
lovely ; — 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 glo- 
ry of God depend on his regard to his own interest 

JSelf-love may not only iofiuence men, so as 
cause them to iu^ affected by the kindness of C 
to ///e/n^e/Fes ifjiiiviitually ; but also to themsel 
as parts of the comjonunity. SeUAove *\% ^vjSmv 



Part in. OF gMcious AFFKcnoNf. 145 

t6 proddce id as ft concern for the interest of the 
nation to which we belong. The same natural 
principle m^y attend even to tnankind in general. 
We may be affected by the blessing^ ^bich man- 
kind have received beyond the fallen dngeld. 
From this principle, we may be mnch affected by 
the wonderful love of God to mankind, in giving 
his Son to die for sinners, the aniazing loVe of 
Christ in suffering so mnch, and the infinite glory 
^hich awaits a countless multitude, of which we 
regard ourselves as forifain^ a part 

But these things do by no means imply, that all 

Satitude to God id a merlBly natural ()rinciple, and 
at there is no such thing as spiritual gratitude. 
They iniply no more, than that there is a grati- 
tude which is merely natural ; and that when per- 
bons love God only, or in the first place, for ben- 
efits received, their afibction is merely thfe exer- 
cise of such a gratitude. Th^re is undoubtedly 
a holy gratitude, differing greatly from all that 
bataral men can possibly ezpeHence. It differs 
Id the following respects : 

Evangelical gratitude, or thankfulness to God, 
for his kindness to us, arises 6rst of all from love 
to God for what he is in himself; whereas natural 
l^ratitude has no such foundation. Gracious affec- 
tion to God for mercies received, always arises 
from a stock of love already in the heart, and 
Vrhich has been derived from a vfew of the divine 
excellency The saint having seen the glory of 
God, and his hieart being captivated in conse- 
quence, he is easily affected by every kindness re- 
ceived A man who has no love to another may 
;^et be moved to gratitude by some extraordinary 
kindnf>!«s, as in the case of Saul towards David; 
but this is no! like the graiitwde vi\\\c;\v v^*- * ^^^* 
rieace towarJb an intimate ftieuA^ fot Vtkaxa. 'v^ 

N 



14G THB SXCOaD 8IGV Put-W* 

had previously entertained a rery high esteein. 
Self-love is not, indeed, excluded from graciotu 
gratitude : the saints love God for his kiDdnefia to 
them: ^^ I love the Lord, because he hath heard 
my voice and my supplications,^' Psa. cxvi. 1. 
But something else is included, and is io fact the 
foundation of these affections. 

In gracious gratitude we are affected by the 
goodness and grace of God, not only as our own 
intercut is concerned, hut as they form a part of 
the beauty and glory of the divine nature. The 
wonderful and unparalleled grace of God, which 
IS manifested m the work of redemption, and 
shines forth in the face of Jesus Christ, is infioitelj 
gloiious in itself, and appears so even to the an- 
gels : it composes a great part of the moral beauty 
and perfection of the nature of God. The grace 
of God would be glorious, whether it were exer- 
cised towards us 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 ele- 
vate his affections. Self love acts as an handmaid, 
being subservient to higher principles. 

Some persons may ^perhaps be disposed to 
produce the following passage, as opposing what 
has been said above : ^^ We love him because he 
first loved us," 1 John^ iv. 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 hr 
no love to him ; as will be manifest to any o. 
who compares this verse and the two followii 
with the 9, 10, and 11 verses. 

Jn the first place ^ the love of the saints to C 
y> the frait of (he love of Gov\lovV\^Ti\^?*i« • 



Fart III. OF GRACIOUS atfections. 147 

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

Secondly^ the discoveries which God has made 
of his wonderful love to men. by Jesus Christ, in 
the exercises of that love, and the work of redemp« 
tion; are the chief manifestations, which God has 
made of his moral perfections, and therefore com- 
pose the main objective ground of our love to him. 

Thirdly^ the love of God to any particular per- 
son, manifested in the work of con version, is a strik- 
ing exhibition of the moral perfections and glory of 
God, and a proper occasion of exciting the love and 
holy gratitude 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 delight; those affec- 
tions are not founded on any considerations of in- 
terest in divine things. They primarily consist in 
the delight which our minds derive, from the con- 
templation of the divine and holy beauty which 
these things possess in themselves. This is indeed 
the main difference between the joy of the hypo* 
critc, and the joy of the true saint. The former re- 
joices in himself; self is the foundation of his joy. 
The latter rejoices in God. The hy^octW.'? '\%^V%a«- 
ed sod deligbledf in the first p\ace^ WvvXiVvv^ ^^^o^ 



148 mB sxcoHD iiaar Part III* 

pri?ilege8, and (he happiness to which he supposes 
he has attaioed, or shall attain. The saints are 
pleaded 9pd delighted, in the first place, with the 
amiable aqd glorioas nature of the things of God. 
This is the vpring of all their delights, and the 
sonrce of all their pleasures. This delightful view 
of the glorious nature of divine things, is the fooii- 
dation of all the joj they experience afterwards. 
The rieal saint delights in Christ on account of 
his peculiar ezcellencj. The way of salvaJLion 
through him, is to the Christian a delightful waj, 
because of its admirable manifestation of the divine 
perfections. The holy doctrines of the gospel, 
by which Qod is exalted, and man abased ; holinpai 
promoted and honoured, and sin discouraged and 
disgraced, are glorious doctrines in bis view, ppior 
tp any appropriation of interest in them. The 
saiots rejoice in their interest in Christ ; but this is 
not the first spring of their joy. They first rejoice 
ip God on account of his peculiar excellencies, sq4 
then they rejoice iu 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 excellen- 
cies of Christ, of his grace, and the way of salva- 
tion ; and then they rejoice that this Saviour, with 
M 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 elo- 
quent manner, they attend with a great deal of 
pleasure and joy ; but if their joy is pxaroined, it 
will prove to have no other foundation than this— 
they regard th^ese things as theirs. They delighl 
to bear of the distinguishing love of Christ, foi 
pride and self-love induce them to affect distinc- 
tjoa. No wonder, if in this confidence of the good* 
nes$ pf tbeii Mi^ie^ they Caei eaay^an^^s^V^^ss 



Part lit* OF GBAcious Avfections. 249 

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 seifi$ih joy, and hence 
it is, that in their rejoicing, they are accustomed 
to keep their eye upon themselves. Having re- 
ceived what they call spiritual discoveries, and 
possessing what they denominate experience, their 
minds are therehy 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 experience. They 
are reaaly to exclaim. What admirable experience 
is this ! What a glorious discovery is this ! And so 
they put their experience in the place of Christ, 
and instead of feasting their souls with what is 
tvithout them, the refreshing blessings of the gos- 
pel, their eyes are turned from these things, or 
at least they view them only with a kind of infe- 
rior interest. They derive more comfort from 
their discoveries, than from Christ discovered. 

The affections of hypocrites are very often 
maintained iff the same way. They are first much 
afii^cted by some impression or impulse on their 
jiaasrinations, which they take to be an immediate 
suggestion, or testimony from God, with respect 
to his love to them, and their distinguished privi- 
leges ; regarding this as a great discovery, they 
are powerfully worked upon, and hence arise high 
affections. And when their passions are thus in- 
fluenced, 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 ere filled with self-conceit, and 
a kind of fierce zeal. 

As are the thoughts of those pet^cycv%,j^\i^ "^"^^ 
iB their couversation ; for out oi VVk^ ^w^^^"«i^^ ^'^ 

JV 2 



150 THE BECofTD UGH Part III. 

the heart the ipoath speaketb. As thej keep 
their atteptioD fixed upon their ezperience ao^ 
attainments, so ihjBy i^ik much about tbepselvei. 
The true saint, under the influence of great ppii^ 
it.ual affections, i^ readj, from the fulness of hip 
jbeart, to sp^ak much of God, hjs glorious per/ec- 
tions and yforkf ; of the amiableoejss of Christy an^ 
f he inyalu^ble blessings of the gospel ; but hypo- 
crites, i^ad.er .this influence of lAetr high affections, 
talk more of the discovery, thap of what they dis- 
cover ; they are £uent in talking about the won- 
derful .discoveries with which they are favoured, 
.^re confident of their interest in the Jove of God, 
and of their spiritual ^nd everlasting safety. 

A jreal sa^iti, enjoying evangelical discoveries of 
ihe glory of God, ip too much engaged with what 
he views without hiqnself, :to stay at that time to 
view himself, or his attainments. It would be a 
serious Joss to him, to take his eye from the jrav- 
ishing object of his contemplation, in order to sur- 
vey his own experience ,* he cannot spend his 
time in thinking about the high attainments he has 
made, or what a plei^sing 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 he has in view respect* 
ing his own qualifications or circumstances ; but 
from the divine 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 desites and zeal. It is easy for nature, 
corrupt as it is, under the notion of our beio'^ 
amongst the highest favourites of Heaven, to lo 
BD imaginary god, who is suited to our deprav 
disposJtioDSy to submit to him^ a^nd Iq b« zftalo 



Part III. OE GRACIpUS AFE^CJIOKS. 151 

for his honour. The high affections of many pro- 
fessors are .vvhollj built on the 9uppo8ition of their 
being eminent saints. If the elevated opinion 
which they ^ntertaip of themselves, was removed, 
— if they saf7 but a little of the sinfulness and 
Tileness of their hearts, their high affections would 
soon be destroyed. But as for truly gracious af- 
/ections, they are founded upon a clear view of the 
perfections of God; and therefore a discovery of 
ourselves, — of our own deformity, and the mean- 
ness of pur experience, will not destroy, but rath- 
er purify and heighten them. 

Ill, That excellency in divine things^ 
-which is the first objective ground of gra- 
cious fiffections, is their i^ioba.l heauty. 

I will explain what I mean by the moral excel- 
lency of divine things. 

It may be observed, that the fford moral is not 
to be amlersiood here, according to the common 
acceptation of the term, referring merely to ato 
outward conformity to the moral law, and especial- 
ly to the duties of the second table ; or to those 
apparent virtues, which proceed wholly from nat- 
ural principles. The moral excellency of an in- 
telligent being, is seated in the heart or will : it is 
holiness of disposition. He whose will is truly 
right, is morally good or exceilent. The holiness 
of God, is the same as the moral excellency of the 
divine nature, comprehending all his moral per- 
fections. 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 thmgs, for 
their moral excellency, is the spring of ail holy 
affections. It has been already shown, under the 
former head, that the first objective ground of all 
holy affections, is the supreme excellency of divine 



152 Tttx raiRii stov Fan ui. 

thingfs. I now proceed further, and say, that thai 
kind of excellency of diTJoe thingrs, which is the 
first objective ground of all holy affections, is their 
MORAL excellency, or their holiness Holy persoUy 
in the exercise of holy affections, perform duties 

{primarily because they are holy duties. The} 
ove God, in the first place, on account of his ho- 
liness, or moral perfections. Not that the saints, 
tn the exercises of gracions affection, love Godt 
only on account of his holiness ; all his attributes 
are amiable and glorious in their view. His holh 
ness, however, is the principal and leading object 
of their regard. Here it is that true love to God 
begins. This is the most essential and distinguish- 
ing circumstance belonging to a holy affection for 
God. Love to him on account of his moral perfec- 
tions, necessarily produces delight in all his attri- 
biiies. His moral perfections cannot exist with- 
out 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 whichf 
with all their natural perfections, they would have 
no more loveliness than devils. Natural qualifica- 
tions are either valuable, or otherwise, according 
as they are, or are not joined with moral excellen- 
cies. Without holiness, power and knowledge do 
not render any being more lovely, but rather more 
hateful ; though they render it more lovely, whe' 
joined with holiness. Thus the elect angels ' 
the more glorious for their power and knowlei 
because these natural perfections are sanctifiec 
moral qualities and dii^positions. The holine^ 
an intelligent creature, is the glor} of all hi' 
uraJ perfections, UoUn^sa w *\u ^^^cv*'* 



L art III. OF GRACIOUS affections. 1 

ner the glory of the divine nature. This sheds 
loveliness on ail his other attribntes. It is the i^lc 
Ty 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 otGod 
muH begin here No other attribate is traly lovely 
nrithout this, and where this exists, every other at- 
tribute cannot but be lovely ; and therefore it is 
impossible that other attributes should appear 
'ovely, until this is seen ; nor can any perfection of 
the divine nature be loved with true affection until 
^his iA loved. If the real loveliness of the divine 
;>erfection8 arises from the loveliness of the di- 
rine holiness, then real love to the other pe r fec- 
it ons of God, must arise from love to his holiness. 
X^bose who do not perceive the glory of this attri- 
bute, cannot perceive the glory 6f his mercy and 
grace ; though they may b'e affected by them, and 
love them, as they have respect to their own in- 
terest ; for these attributes are no part of the ex- 
cellency of the divme nature, any further than as 
hey stand connected with his holiness, or as the^ 
brm a part of his moral perfections. 
As the loveliness of the divine nature primarily 
insists in the holiness of that nature, so does the 
lauty of all divine things consist in their holiness, 
he saints are lovely, because they are saints, or 
ly ones. The moral image of God is their beauty 
1 holiness. The Christian religion is excellent, 
*,ause, above all other religions, it is a holy re- 
on. The word of God is excellent, because it 
holy word. ^* The judgments of the Lord are 
\ and righteous altogether; more to be desired 
they than gold, yea, than much fine gold; 
>ter also than honey, and the honey comb,^' 
xix. 9, 10. The Lord Jeswft v^ wi{\^\^^^^^ 
• he is the chief among leu ^Q^Qa!MA»N^2»^. 



154 TBB THIRD 8I6V Part III. 

altogether lovely ; because he is the Holy One of 
God, Acts^ jii. 14. . All the gracious beauties of bis 
human nature, — his meeknesF, — his patience, — his 
love to God and to man, — his condescension to the 
mean and vile, — his compassion to the miserable, 
&c. 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 consists in his holiness. The gospel is 
glorious, because it is a holy gospel, and a bright 
emanation of the holy attributes of God. The doc- 
trines of the gospel are glorious, because they are 
holy doctrines, or doctrines according to goclltDess, 
The way of salvation is glorious, because it is a 
holy way. Heaven is glorious, because it is the 
Holy City, the Holy Jerusalem, Rev, xxi. 2, 10. 
— It is therefore primarily on account of this kind 
of excellency, that the saints love all these things. 
In considering the first distinguishing character- 
istic of gracious affections, I observed that there is 
communicated to those who are regenerated, a 
new spiritual taste, different in the whole of its na- 
ture from any former 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 sense. 
The scriptures often represent the beauty of holi- 
ness as the chief object of a gracious taste : ^' 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^ iv. 32, 34. 
I kaow of no part of the Ho\j Sciiylures^in which 



Part ni. ov GRAciors atfections. 155 

the nattire and evideoce of true godliness are de- 
lineated with so much clearness as in the cxix 
Psalm. The Psalmist declares 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. 

A holy love has a holy object. The holiness of 
love, is the love of that which is holy, on account 
of its holiness; 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, 
vi^hich is most agreeable to itself; and that in di- 
vine 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 for wliich sinful nature hate8 
them is their holiness. It is for this that the car- 
nal 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 opposite effects ; from 
opposite natures, to opposite tendencies. Hoii* 
nes» is directly opposite to wickedness, and there- 
fore, 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 as- 
certained, the holiness of divine things is what 
principally attracts the holy nature of the saints 
and angels. This is the divine beauty which 
chiefly engages the attention, admiration and the 
praises of the Seraphim : " And otift c\\e^ M\i\a 
Mother, andiaid, Woly, holy wlViel»ot^ QlW^^V^^ 



156 THE THIRD BIOS Plfft lU. 

the whole earth is full of his glory,^' Isa. tl 3. 
^^They rest not day and night, saying, Holy, holy, 
lioly Lord^od Almighty," who ^^ was, and is, and 
is to come^" Rev^ it. 8. The glorified saints an 
iengaged in the same way. ^^ Who shall not fear 
thee, O Lord, and glorify thy name ?-' for tkdiu 
bnly'ari holy," Rev, xv, 4. 

The dcriptures represent the saints on earth as 
lidoridgf Gbd chiefly on this account. When they 
praise God for his power, his holiness also engages 
their attention : ^^ O sing unto the Lord a De# 
song, for he hatii done marvellous things ; bis right 
band and his holy arm" have ^^ gotten him the Tic- 
tory," Pid. xciriii. 1. When they praise him for 
his justice and terrible majesty, they likewise hare 
respect to his holiness : ^^ Let them praise thy 
great and terrible name, /or it is holy," Psa. xciz. 
3. See also ver. 5, 9. When they praise God 
for his niercy and faithfulness, they also notice his 
HOLINESS : ^^ Light is sown for the rigrhteous, and 
gladness for the upright in heart. Rejoice in the 
Lord, ye righteous, and give thanks at the re- 
ihembrance of his holiness." Psa, xcvii. 1 1 , 12, 

By this circumstance therefore professors may 
try their afiectior^^, particularly their love and joy. 
Various 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 difference is there between real saints and 
unregenerate men. Natural men have no love for 
the excellency of holy things, at least not on ac- 
count 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 prrace and ^ower of 
God, have it discovered to them ; they have that 
spiritual perception communicated to them, b 
trAich ibejr perceive it *, axid \\. ia \.Vv\& VVisX ca^ 



'I 



Pari in. OE QEACI0U8 AtvBorioiri. 157 

ates their hearts, and fills them with delifhta. 
Bj this we may examine our love to God, Does 
it arise from a supreme delight in tlj^ kind of 
beanty, without being primarily excited by oar 
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. 

More particularly, by what has been said, we 
nay ,try our discoveries of the glorj of the grace 
and love oY God, and our affections arising from 
thence. The grace of God may appear lovely ia 
two ways ; either as bonum irriLC, a proJkahU 
good^ — that which greatly serves our interest, and 
in consequence suits our self love ; or as bonvbc 
FOKMASVM, a beautiful good^ part of the moral and 
spiritual excellency of the divine nature. In this 
latter respect it is that the saints have their heafta 
primarily affected, and their love excited by tbe 
free grace of God. 

From what has been said, it appears, that our 
having a clear sense of the natural perfections of 
God, even if we are greatly affected by them, or 
having any other view of God than that which a- 
rises 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 af- 
fections, that that which is spiritual, is entirely 
different in its nature from all that any uoregene- 
rate man can possibly experience. But those wh<> 
are without grace, may possess a clear vie.w., «aA 

a very affecting sense of tU^ m%j|a%\:) vdA ^^W\l 

o 



158 TBS TBI&D BIOV P^1I|, 

of God'; for this is what the devils poiseiSy thoDgh 
they have lost the spiritaal knowledge of God, a 
flense of the excellency of his moral peifectioM. 
They are without any sense of that kind of bean- 
tyi yet they have a clear knowledge of the nat- 
ural glory of God. They behold this, are affiscf- 
ed by it, and therefore tremble before him. At 
the day of jndgment, all intelligent creatures shall 
behold this glory of God. When Christ shall 
come in the glory of his Fatker, and every eye 
shall see him, he will manifest his infinite majesty 
to every one in the clearest and most striking 
manner. Then the wicked shall call to the moun- 
tains 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 forever. He hath 
declared his immutable purpose as to this subject, 
in so often annexing these words to the threatening! 
he denounces against the wicked ; ^^ And they shall 
know that I am the Lord.'^ Wicked men 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 
themselves, except their beauty and amiableness. 
They will know and acknowledge that he is per- 
fectly 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 majesty, 
of God, of his supreme and absolute dominion, of 
his mi^htyand irresistible power; and was convinced 
that he^ and all the inhabitants of the earth were as 
nothing before him. He had likewise a clear con- 

Fiction of the joiUce of QsA^ vsA ^ vsMi affecting 



Part IIL OT QBAciovt ArrscTioirt. 1B9 

view of his ^eat goodoess, 2>ati. W. 1, t, 3, 34, 
36, 37. And the sense that Darios had of the 
perfections of God, seems to have been similar to 
his, Dan. ri. 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 overpower the mind ; 
but if the moral beauty of God is hid, the enmity 
of the heart will remain in its full strength ; no 
lore will be enkindled, the will will remain in- 
clined 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. 

The view which natural men may have of the 
greatness of God, may affect them in mious ways: 
it may not only terrify them, but it may excite their 
joy and gratitude. From the principles of nature^ 
this will be the effect of it, upon the real or sup- 
posed communication of some extraordinary mer- 
cy. It has been already shown, that the' receipt 
of favours may, by the influence of natural princir 
pies, affect the heart with gratitude and praise to 
God ; but if a person, at the same time that he 
receives particular favours from God, has a sense of 
his infinite greatness, and of his own comparative 
meanness, his gratitude and praise will be still more 
elevated. At his restoration, a sense of the great- 
ness of God had this effect upon Nebuchadnezzari 
after he had been driven from the society of men, 
and had had his dwelling with the beasts. A sense 
of the infinite majesty of God excited his grati- 
tude, so that in the most lofty terms, he extols and 
onagnifies him, and calls upon all the ivotV^ Wyiv^ 
ifl the exercise. XToir tf e naXucA tDASBk^ ^^ ^^ 



160 THE VOVftTH IXOV Ftft IlL 

same time that he is powerfallj affected by the 
greatness and majesty of God, entertains a strong 
persuasion that this God has adopted him as his 
child and special favourite, and promises him ev- 
erlasting glory, this will, according to the princi- 
ples of nature, have a tendency to raise his joy 
and praise to a great height. 

It is therefore beyond doubt, that too much 
weight has been laid, by many persons, upon disco- 
veries of the natural perfections of God, operating 
in this manner, without any real view of his holiness. 
Experience abundantly corroborates the declara- 
tions of Scriptare, and the dictates of reason, for 
there have been many persons who were very 
far from possessing a proportionate degree of the 
Christian spirit and temper, or from uniformly 
producing the fruits of righteousness, who seem- 
ed to be overpowered by the greatness and maj- 
esty of God. Their discoveries have produced 
effects directly opposite to thoRe proceeding 
from truly spiritual and gracious influence. 

Not that a sense of the natural perfections of 
God, ii»not ezcpedingly useful and necessary. For 
as 1 observed before, this is implied in a mapifes- 
tatioQ of the beauty of his holiness. Though nnre- 
generate men may have a sense of the natural 
perfections of God; yet undoubtedly this view ii 
more common with the saints. Grace enables oi 
to perceive these things in a clearer ligfht than 
natural men do. It not only enables us to perceive 
the natural attributes of God, but also that beauty 
of those attributes, which, according to our way of 
conceivin^r of God, is derived from his holiness. 

IV. In the production of gracious af- 
fections^ our minds are so enlightened^ that 
we obtain proper a^ud e^mlxxsLl views of 
"" ine things. 



Part III. ov GRAaous AVFBcriomi. 161 

Holy affections are DOt heat without light, but 
in variably arise from some informatioD conveyed 
to the understanding. The child of God is gra- 
ciously affected, because he sees, and understands 
something more of divine things than he did be- 
fore ;— something more of God, — of Christ, — and 
of the glorious things exhibited in the gospel : 
^ Every one that loveth is born of God and know- 
eth God," 1 John iv. 7. ** I pray that your love 
may abound yet more and more in knowledge, and 
in all judgment," PhU, i. 9. ^^ They have a zeal 
of God, but not according lo knowledge," Ram. x. 
2. ^^ Put on the new man, which is renewed ia 
knowledge," Col, iil. 10. ^Mt is written in the 
prophets. And they shall be all taught of God. 
Every man therefore that hath heard, and learn- 
ed of the Father, cometh unto me," John vi. 45. 
Knowledge, through the influence of the Holy 
Spirit, softens the heart, elevates the affections, 
and so opens the way into the kingdom of heaven. 

There are^seeming religious affections which do 
Bot arise from light in the understanding; and 
these affections, let them be ever so strong, are 
not spiritual. Such is the nature of man, that he 
cannot be affected, but by something of which he 
conceives an idea. But in many persons those 
conceptions bv which they are affiscted, have noth- 
ing in them of the nature of knowledge or informa- 
tion« For instance, when a person is affected by 
a lively idea, suddenly excited in his mind, of a 
very beautiful countenance, a vivid light, or some 
other extraordinary appearance ; there is some- 
thing conceived by the mind, but there is nothing 
of the nature of instruction. Persons do not be- 
come wiser by such conceptions, or know more 

about God| or a Mediator betWMikQi^^^sA\&»si% 

02 



162 THE vovftTH iiov Partlll. 

or the way of salvation by Jesat Christ, or any 
thianf contained in the doctrines of the gospel. 

Tmly spiritnai and gracions affections, arise 
from the understanding being enlightened as to 
what is taught respecting God and Jesas Christ; 
so that we clearly discover the glorions nature of 
God, and obtain new views of Christ in his fulness 
and divine excellencies. Those things which re- 
late to the way of salvation by Jesus Christ, are 
presented to our minds with a new aspect, in con- 
sequence of which we now understand those holy 
and divine doctrines which before were foolish- 
ness to us. Such light, communicated to the un- 
derstanding, is entirely different from lively con- 
ceptions of shapes and colours, of brightness and 
glory, or of voices and sounds. If all gracious 
affections arise from light in the understanding, ' 
those which are produced by mere impressions 
on the imagination, are not gracious. Hence it 
also appears, that affections arising from texts of 
scripture, impressed on the mind, are delusive ; 
at least, when no information is communicated to^ 
the understanding by those texts ; 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 bis 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 scriptures ?" Luke xxiv. 32. It 
appears also that religious affections which are 
occasioned by the coming of a text of scripture to 
our minds, must be delusive, when those affec- 
tioD8 are founded on something supposed to hf 
taught by it, bat which in fact Va wq\.^ tk^st w* •' 
other part of fcripture) \)eca.xiA« ^TiOcLmv 



■-1 ^/ 

Part III. OF GRACIOUS AFFSCTioyii. t||£ 163 

instractioD is nothings bat a mistake and miWppre- 
hensioD. As for instance, when persons sdppoee 
that they are expressly taught by some passage 
of scriptare, thus coming to their minds, that th9y 
in particalar are beloved of God", or that thtir sins 
in particular are forgiven, this is a mistake, or 
misapprehension : the scriptures no where refer 
directly to the individual persons who are beloved 
of God, and whose sins are pardoned ; they only 
point to the qualities which are the object of the 
divine approbation, and therefore our interest in 
his favour is not to be ascertained from scripture 
in any other way than by a reference to those 
qualities. Things are not to be learnt from the 
scriptures, 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 ignorance, rather than from knowledge. 
Some persons, when they enjoy freedom in prayer, 
believe that God is with them, without examining 
the cause of that freedom, and this persuasion el- 

^ evates, and consequently increases their affections. 
There are many other sources from whence this 
freedom may rise, besides the spiritual presence of 
God. Some persons are much affected by striking 
thoughts which come into their minds about scrip- 
ture, and which 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 it is evident, that the primary source of 
affection, is some bodily sensation. The animal 
spirits, probably, by satanic influence, are sudden- 
ly and unaccountably put into a very agreeable 
motion, so that a pleasant sensatioa is ^il^^^Vk^^- 
ed. The mind is exhilarated, axidi^^ %^\^.^^x^^^'qSc^ 

the lawB of imioQ between VI wi^l V\ife>>^^l> ^^^^ 



1G4 THJB FOVaTH 8I6V Ptft III. 

« 

pleasure. Hence from i§;DoraDce, it is coDcladed 
that this proceeds from the Holy Spirit. 

And even though our religious affections do arise 
from some light in the understanding, those affec- 
tions are not gracious, unless the li^ht which is th« 
cause of them is spiritual. Affections maj be ez« 
cited by that knowledge of di?ine things which is 
obtained by naere human teaching,and the common 
improTement of the mental powers. We may be 
affected by the knowledge of the things of religion 
as some persons hare been by discoveries in math- 
ematics and natural philosophy. Religious affec- 
tions may be excited by common illuminations of 
the Spirit of God, as in the case of some persons 
of whom 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 know- 
ledge 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 receiveth not the things of 
the Spirit of God, for they are foolishness unto 
him ; neither can he know them^ because they are 
spirituallly discerned.'' 1 Cor. ii. 14. See also to 
the same purpose, 1 John iii. 6. 3 John 11. John 
vi. 45. xiv. 19. xvii. 3. ^^ No man knoweth the 
Son, but the Father ; neither knoweth any man 
the Father," but ^^ the Son, and he to whomsoever 
the Son will reveal him,^^Mat. xi. 27. 

From hence we may infer wherein spiritual 

knowledge 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 J consist in cerlain ideaa^ oi %e\i<&ailon8 of 

oiiad different from every \]b\ii|^ V\a\. h^Vw^ t 



Part III. 01 ARAcious affectiovi. 165 

experience ; and this is the same thing as taying, 
that it consists in the sensations of a new, spirit- 
ual principle. 

The Apostle clearly asserts, that the chief thing 
discovered by spiritual light, and which is there- 
fore the subject of spiritual knowledge, is the 
glory of divine things : ^* But if our gospel be bid, 
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 
onto 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 Jesus Christ.^' 2 Cor. iv. 3, 4, 
6. ^^ But we all with open face, beholding as in a 
glass, the glory of the Lord, aris changed into the 
same image, from glory to glory, even as by the 
Spirit of the Lord.^^ iii. (8. The scriptures often 
give us a summary of true religion, as consisting 
in the love of divine things ; and therefore that 
knowledge which is the foundation of true relig- 
ion, must be the perception of the loveliness of 
divine things. It is evident that there is nothing 
beFonging to divine things, besides their moral 
excellency, and the properties and qualities re- 
suiting from thence, but what natural men and 
devils can perceive, and will clearly and fully 
perceive to all eternity. 

From what has been said, we necessarily come 
to this conclusion, that a spiritual understanding 
consists in a deep conviction of the holiness, or 
moral perfection of divine things, together with 
all that discernm<>nt and knowledge of real relig- 
ion^ which depends upon, and flows from, such a 
conviction. 

It 18 Doi speculation mereX^ VYi^Xift c«ti^%.TBR.V\ss 



H% TBS vomm iiov ^ P«rt m. 

this kind of knowledge ; nor can #p draw a clear 
distinction between the two faculties of nnderstand* 
ing and will, as acting in the bosiness of religion. 
When the mind is sensible of the beaatj adi 
amiableness of any object, there is ioTariably a 
delight in the idea of that object; and this delight 
is an impression of which the soni is the subject 
as endowed with perception, inclination, and wilL 

We should distinguish between a mere notional 
knowledge, and that knowledge, in the possession 
of which, the mind not only ipeeulata^ but feeb 
and relithei. That kind of knowledge by which 
we receive the impression of loveliness, or hate- 
fulness, is not exactly the same kind of knowledge) 
as that by which we perceive the nature of a 
square, or a triangle. The one is mere specula- 
tive knowledge ; the other a knowledge connect- 
ed with the affections, in which something more 
than. mere intellect is concerned, — something that 
not only beholds, but has inclinationj and ispUased^ 
or diipleated* 

The Apostle evidently makes a distinction be* 
tween mere speculation in religion and spiritual 
knowledge. The former is called, ^^ the form of 
knowledge,^' Ram* ii. 20. . The latter is often re- 
presented under the idea of relishing, or tasting : 
^^ Now thanks be unto God,'' who ^^ always caus- 
eth us to triumph in Christ Jesus, and maketh 
manifest the savour of his knowledge in every 
place,'' 2 Cor. iu 14. ^^ As new bom babes desire 
the sincere milk of the world, that ye may grow 
thereby : jf so be" that ^^ ye have tasted that the 
Lord is gracious," 1 Pet. ii. 2, 3. 

Spiritual knowledge primarily consists in this 

conviction of the moral beauty of divine things j 

BO that BO knowledge can be called spiritual any 

farther tbstn as il arises ftom\\ivi«o^t^^^isi<^^ 



Part III. ov flUAoious Anscnovi. 10? 

atteaded by this priociple. Bat id the second 
place, it ioclades ail that discernment or knowl- 
edge of the thio^ of religion which flows from 
such a conviction. 

When the beauty and loveliness of divine things 
are manifested to the sonl, a new world is present- 
ed 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 discovered ; for it is 
only by discerning the beauty of the moral per- 
fections of Christ, that we perceive the sufficien- 
cy 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 
foundatioxx of our obligations, the amiableness of 
religious duties, and the worthiness of God to be 
submitted to, esteemed, honoured and served ac- 
cording to his requirements. By this also is per- 
ceived the evil of sin ; for he who has a clear 
perception of the beauty of holiness, must neces- 
sarily perceive the hatefulness of sin. By this we 
likewise form an idea of the glory of heaven, con- 
sistmg in the happiness that arises from perfect 
holiness. He who perceives the beauty of holi- 
ness, or real moral good, perceives the most im- 
portant object in the world ; for unless this is per- 
ceived, nothing. is perceived worth out %5JL«:^V\^^* 

Unless iiuf if oodentood) uoVta^ \» ^^i\«tl^^^ 



168 TUB FOV&TH noir Part lit.' 

that is worth the exercise of oar nnderataDdiiigt. 
This is the beaaty of the Godhead. He id effed 
knows nothing, who knows not this. Well, there^ 
fore, may the scriptures represent those who are 
destitute of that spiritaal perception, by which the 
beauty of holiness is perceived, as totally blind: 
and well may regeneration, in which this divine 
perception is communicated to the soul by its Cre- 
ator, he represented as opening the eyes of the 
blind. For if what has been said is considered, it 
will be manifest, that when a person has this pei^ 
ception and knowledge given him, he will view 
nothing as he did before ; though before he knew 
all things after the flesh, yet henceforth he will 
know them so no miore ; he is become a new crea- 
ture, old things are passed away, behold all thingf 
are become new, 2 Cor. v. 16, 17. 

And besides what has already been mentioned, 
all true experimental knowledge of religion arises 
from this perception of spiritual beauty. He who 
perceives not the beauty of holiness, is destitute 
of all holy comfort and delight — all the consoling 
influences of the Spirit of God. 

Hence it is evident that implanting this spiritual 
and holy perception, produces a great change ; and 
were it not for the very imperfect degree,in which 
this perception is in general communicated at fir^t, 
the change would be much greater, and more t^^ 
markable than if a man, born blind, should all ^ 
once, and in the clear light of the sun, have the 
sense of seeing imparted unto him. 

This is that knowledge of divine things, fr^ 
whence all truly gracious affections proceed ; and 
by whiy^h, therefore, all religious affections are to 
be tried. Those affections which arise wholly 
from any other knowledge ; or result from any 
other perception, or «t^te o{im.^^vc« ^^Iwyo. 



Part III. ov CAACI0U8 avfsctiovs. 169 

From what has been said, the difference between 
that light which is sometimes possessed bj natural 
jnen, and that saving instruction which is comma- 
Dicated to the saints, maj be easily ascertained. 
The latter consists in beholding the moral excel- 
lency, and holy beauty of divine things : the for- 
mer in that knowledge of them, which may be ob- 
tained by the ordinary exercise of our faculties. 
In those convictions of conscience, of which natural 
men are often the subjects, the Spirit of God com- 
municates no knowledge of the moral beauty of 
divine things ; but only assists the mind to a clearer 
Tiew of the guilt of sin, and its certain connexion 
^ith 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 degree of this, which, without spiritual 
light, awakens the consciences of natural men now. 
In those common illuminations, the mind is only 
assisted to a clearer perception of the natural good 
existing in divine things. Thus the minds of un- 
regenerate men are sometimes elevated by consid- 
ering the happiness and glory of heaven. There 
are many things revealed in the gospel, respecting 
God and the way of salvation, which suit the prin- 
ciple of self-love. For in.<itance, in the goodness 
of (vod, and in the wonderful love of Christ to sin* - 
ners, there is a natural good, which all men love 
as they love themselves, as well as a spiritual and 
hoi / beauty, which is perceived only by the re- 
generate. There are many things belonging to 
the word of God, as delivered to us in the gospel, 
which may induce natural men to receive v\. V\V!gl 
joy. All the hatred of unregeuet^X^ tEk^^ V^ vsx^ 



s 



ii ■• orach fron a princtpie of nature, « 
hatrtd to a torpent or a tiger ; aiMl all tlieir 
«f Christian Tirtoe^ it fron no higher a prii 
than that which renden nl?er and gold ip 
in the estimation of an avaiieions Berchant 

From what hai heen said of the. natnre of I 
nat knowledge, it appears, that it does not e 
In any new doctrinal views, or in having sqgg 
to the mind any new proposition, not before 
or heard of ; for it is evident that soch suggei 
are entirely different from giving to the ai 
new taste, or relish. It is also evident, that 
itoal knowledge does not consist in any new 
trinal explanation of any part of the script 
fi»r still, this is bat doctrinal knowledge, O 
knowledge of propositions. The doctrtni 
planation of any part of scripture, is only g 
us to understand, what are the propositions 
tained, or taught in that part of scripture. 

Hence it appears likewise, that a spiritual I 
ledge of scripture, does not consist in unden 
ing the mystical meaning of its parables^ tj^ 
allegories ; for this is only doctrinal knowl 
It is possible that a person may know how . 
terpret all the types, parables and allegories i 
Bible, and not have one beam of spiritual tig 
his mind, being destitute of that perception c 
holy beauty of divine things which has been Sf 
of. ft is clear from what tbe Apostle says, 
we may understand all such mysteries, and 
no saving grace : ^' And though I have tke g 
prophecy, and understand all mysteries, 
[possess] ^^ all knowledge, and have not ch 
it profiteth me nothiog,^^ 1 Cor, xiii. 2. 1 
persons, therefore, are much mistaken, wh 
exalted with an opinion of their spiritual .a 
menra, merely from nolioiia ^YaOokCfMso^isAi^ 



Part III* ox GKACI0V8 avfcctioits. 171 

beads, respectiDgf the mystical meaoing of certain 
passages of scripture, as though this was a spirit- 
ual kDowledge of those passages, immediately 
gtren them bj the Spirit of God. 

It is also evident thai, when persons are inform- 
ed of their duty, by having it immediately sug- 
gested to their minds, — this is not spiritual know- 
ledge. Such suggestions possess nothing of tne 
nature of spiritual light. This knowledge is only 
one kind of doctrinal knowledge. A proposition 
concerning the will of God, is as properly a doc- 
trine of religion, as a proposition concerning the 
nature of God ; and a mere knowledge of either 
of these kinds of propositions, bo wever suggested, 
or obtained, differs very much from our having the 
boly beauty of divine things manifested to our 
fouls. There was no spiritual and gracious light 
ID Balaam, though he had the will of God suggest- 
ed to him by the Spirit of God, respecting the 
way he should go, and what he should do and say. 

Admitting that the will of God, concerning our 
actions, is suggested by some text of scripture, 
brought suddenly to our minds, the case is not al- 
tered. The suggestion being accompanied by an 
apposite text of scripture, does not cause that sug- 
gestion to be of the nature of spiritual instruction. 
Suppose, for instance, a person in doubt whether it 
was his duty to go into some popish or heathen 
land, where be was likely to be exposed to many 
difficulties and dangers, and should pray unto God to 
abow him the path of duty ; and that after prayer 
be should have these words impressed upon his 
mind in a sudden manner, as if they were spoken 
to him ; '^ Fear not to go down into Egypt : — I will 
go with thee, and I will |ilso surely bring thee up 
ctgatn,^' Gen. xlvi. 3, 4. This passage related 
aolelj to Jacobf and yet ilia now ^wf^Q%^^>^^>^ 



I 

172 THE ToumTR fioMT Port HI. 

possesses a further application ; — that hj Egypt is 
meant the particular conntry upon which the per- 
son's thoughts are employed, that he is to go thith- 
er, and that God will certainly conduct him back. 
There is nothing of spiritual light, or the gri^ioos 
leadings of the Spirit, in this. To understand the 
scriptures spiritually^ is to understand them pro- 
perly, and not to attach to them a new meaning. 
When the mind is spiritually enlightened, so as 
properly to understand the scriptures, it is enabled 
to see that in them, which before was not aeeO) 
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 scrip- 
ture, 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," P^a. cxix. 18. The reason why the won- , 
drous 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 scrip- 
ture was not the same, whether we perceive it or 
not ; or if a new meaning was added bytbemannerin 
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 to the word, and this is threatened 
with a most awful curse. To understand the scrip- 
tures spiritually, is to have the mind enlightened 
to behold the spiritual excellency of the glorious 
things contained in them, and which were always 
contained in them ; — it is to behold the amiable 
manifealatiuna of the divine p^T^^cAXow^^ n\x^ «x.- 
cellency and suflficiency o? CVitvgX^ v\i^ wlvVs^^- 



Fart IIL oe g&acmui AiFSCTioirg. 173 

Bess 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^pirit of 
God relate nv^rely to instruction, they consist in 
giving a spiritual and discriminating taste as to real 
moral beauty. I have already shown the nature of 
•piritual knowledge. When an amiable and holy 
Action is suggested to the mind of a gracious. per- 
son, that person, if in the lively exercise of his 
spiritual taste, at once perceives a beauty in that 
action, and his conduct is influenced accordingly. 
On the contrary, if an unworthy, unholy action is 
suggested, he perceives nothing bujt deformity, and 
is immediately displeased with it. This holy taste 
leads him to think of that which, in a moral view, 
is truly lovely, as naturally as a healthy appetite 
suggests the idea of its proper food. Thus a rege- 
nerate 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 behaviour towards God, and to- 
wards man. He needs no particular deduction to 
influence his conduct, nor any other argument 
than what the beauty which is perceived, and the 
goodness which is tasted, suggest. Jesus Christ 
blames the Pharisees, that they did not, even of 
their own selves, without miracles, judge what 
was right. The Apostle Paul evidently has re- 
spect to this way of judging of spiritual beauty, 
when he says, '^ Be ye transformed by the renew- 
ing of jour mind, that ye may prove what i# that 
good, that acceptable and perfect viUl ^11 Q^^^*^ 
jRom, xii. 2, 

P 2 



174 Tax Tov&TK niur Pirtllltf 

A holj disposition and spiritual taste, wbtm grace' 
is strong and lively, will enable a person to dete^i' 
mine what actions are right, and becoming n 
Christian, not only more speedily, bnt far moNt 
correctly, than the greatest abilities without tbeoaJ 
The tendency of a stone, let fall from a height^ 
shows the way to the centre of the earth more m^ 
curately, and in far less time, than the ablest matiK 
ematician could demonstrate it in any other w^« 
So likewise will a spirit of love to God, and m 
heavenly disposition, guide us in our behaviour. 

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 Atm, and he saith to every one thai 
he 4t a fool," fJcc/. z. 3. ^' The tongue of th< 
wise useth knowledge aright, bat the mouth of 
fools poureth out foolishnesv' Prov. xv. 2. 

The saints in thus judging of actions by a spiritf* 
ual taste, have not always a particular reference 
to the express rules of the word of God, though 
their taste itself is in general subject to those ruleSt 
A spiritual taste very much assists the mind in its 
reasonings on the word of God^as it removes pre- 
judice ; and through the harmony subsisting be- 
tween the "disposition of a real Christian, and the 
doctrines and precepts of the sacred writings^ its 
meaning, in general, is easily ascertained. This 
disposition naturaify tends to bring texts of scrip- 
ture to our minds, just as a particular state of ap- . 
petite frequently brings particuHir kinds of meat 
and drink to mind, such as are agreeable to thai 
state. 

But this leading of the Spirit is very different 
from that which some persons imagine, consisting 
not in teaching them statutes and precepts already 
given; but in giving them uevj ow'a^^i^ xtamA^ * 



Part III. OF G&AciOFS AFTXCTieiri. 175 

suggestion or iinpiilse. Those persons do not pro- 
fess to ascertain what is the will of God bj a re- 
newed taste, or corresponding disposition, but from 
ao immediate impression upon their minds. That 
leading of the Spirit which is peculiar to the peo- 
ple of God, imparts that wisdom and holy discern- 
ment which are so often spoken of in the word of 
Crod, and which infinitely excel, in importance and 
certainty, mere impressions on the imagination. 

What has been said of the nature of spiritual 
iLUOwledge, as consisting chiefly, and most essen- 
tially, 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 imag- 
inary sights of God, and Christ, and heaven ; all 
supposed testimonies of the love of God by im- 
mediate, inward suggestion, and all applications of 
the words of scripture, as though they were now 
spoken immediately by God to p;)rticular persons. 
In general, false experience raises the affections 
to a great height. A chief part of the false reli- 
gion which has appeared in the world, in different 
ages, has consisted in such discoveries as these, and 
in the affections which have arisen from them. The 
Pythagoreans, and many other ancient Heathens ; 
and the Essenes, an ancient sect among the Jews, 
about the time of the Apostles, had strange rap- 
tures, and pretended to immediate revelations from 
heaven. Many of the Gnostics, the Montanists, and 
other sects of heretics, in the primitive ages of the 
Christian Church, pretended to immediate con- 
verse withGod,aodChnst,and angels. TheMonks, 
Anchorites, and Recluses, who formerly abounded 
In the Church of Rome, pretended to evlt^ftx^ixci"^- 
rjr experience^ and great 8p\iil>iu\vt^% '^^ ^v\ ^^ 



179 fu vav&TK tiav FMUL 

ferent Mctt of eDthouasti, who sWanned ia tha 
world immediatelj after the Refomation ; thMMi 
ia Eagland in the days of Olivei>Croaiirell, Urn 
adhereota of Mrs. HutcbiiitoQ id New-England,^ 
together with the late French prophets aiul their 
followers. And in these things alM, the nsl^iiB. 
of the Tarioas kinds of enthnsiasts of the presgnfc 
daj seems to consist It is chiefly bj soch a reB^ 
gion as this that Satan transforms himself into aK 
angel of light, and produces confusion amongst 
professors of serious pietj, daring the most proan* 
iaing revivals.-— When the Spirit of God is po«p- ■ 
ad out in a more abundant manner, the old aeff^ 
pent, as soon as possible, introduces this false i«* J 
l%ion, and mingles it with the true. The per* 
nicions consequences of this are not easily ia* 
agined, until we behold its baneful effects, and tha 
dreadful desolations produced by it. Ministers 
should therefore maintaiu a strict guard against 
this kind of delusiou, especially at a time of great ] 
awakeniug ; for many persons, particularly among 
the common people, are easily seduced bj soch 
things as have a show of extraordinary reJigfion* 

All the delusions of Satan« by which those peiw 
sons are carried away, who are under the inflaence 
of false religion, seem to be formed in the imagpian* 
tion. This is the deviPs grand lurking place, th« 
nest of foul and delusive spirits. It is probabit 
that Satan cannot come at the soul of man, to ex- 
cite any thoughts, or to produce any effects ther«| 
but throug^h the imagination. As to the laws which 
the Creator has established, or the means whichte 
adopts, for the intercourse of unembodied spiritSi 
we havje no information ; we know not by what 
medium they manifest thf^ir thoughts to each other, 

^ * See a particular and large accoun\ol«\\ \Sse«r«ecubf SMMUd 



rt IIL OE GRACIOUS AFFECTIOiri. 177 

excite thoughts in each other. But as to spirits 
ited to bodies, those bodies are the only medimn 
commuBication. It is, therefore, not to be sup- 
Bed that Satan can excite thoughts, or produce 
ects, in the soul of man, any otherwise than bj 
ne motion of the animal spirits, or by causing 
ne alteration in something -belonging to the body* 
lere is reason to think that the devil cannot pro- 
ce thoughts in the soul directly, or in any other 
y than through the medium of the body, because 

cannot directly know the thoughts of the soul* 
lis knowledge is peculiar to the omniscient God. 
LS^oot likely that the devil can directly produce 

effect which is out of the reach of his im- 
^diate view. But if the devil cannot produce 
lughts in the soul directly, or in. any otjher way 
m by the animal spirits, or by the body ^ 'then it 
lows, that he never brings to pass^ any thing in 
i soul, but through the imagination, or by ex* 
ing ideas. As to reflection, abstract reasoning, 
• and those thoughts and inward motion^ which 
I the fruit of thene acts of the mind, they are 
t the immediate effects of impressions on the 
dy. So that it must be only through the imag- 
tion that Satan has access to the soul, to tempt 
] delude it. And this seems to be the reason 
ly persons afflicted with melancholy, are in gen- 
ii remarkat)iy subject to the suggestions and 
nptations of Satan ; that being a disease which 
rticularly affects the animal spirits, and is at- 
ided by weakness in the brain, the fountain of 
t aniipal spirits. It is by impressions made on 
^ brain, that ideas are excited in the mind, 
*ough the motion of the animal spirits; and 
len the brain is diseased and weakened, it is less 
der the command of the higher faculties ^^ >^^ 
ilf is overpowered by the d\«OTdet%^ \iiQ>^<vci ^^ 

animal spirits, and yields \Vie moxe e^^^ ^^ 



"1. "•• ^' 



•xtriai k mpreisioBs. Thus Satan, wbea be ais|a 
thoM horrid sogrgestiona into the v^aiB of meifil^ 
chely pertOM, id which they have no hand theipi* 
selrea, doet it by exciting ideas, either of aoipMb 
dreadful word or sentence, or of something eba 
that 18 horrid. And when he tempti other per* 
flons, he does it by presenting to the imagJoatiqiL 
in a Krely and alluring manner, the objecU jii 
their lasts. Ini^merable are the ways by whidi 
ideas may be excited in the imagination, so as to 
lead the mind to ail kinds of evil thoughts. 

if persons keep no guard at those avenues bj 
which Satan has access to the soul, he is likely to 
be a frequent guest; especially if, instead of guarA^ 
ing against him, they expose themselves to iiil 
attaclu, and invite him by cherishing couoterfeft 
illuminations and graces, inward whispers, imme» 
diate suggestions, and other impressions on the int* 
agination. .There are many persons who, delude! 
by such impressions, seek after them, and have ft 
continued succession of tbem,especially when their 
pride and vanity have most occasion for them, ift 
order to make a fair appearance amongst professorSi 

1 do not assert, however, that no affections are 
spiritual which are attended by something imagiiH 
ary. When our minds are fully occupied, and our 
thoughts intensely engaged, our imaginations are 
often stronger, and our ideas more lively. This k 
the case especially with some constitutions of body- 
But there is a great difference between lively imft* 
ginations, arising from strong affections, and strong 
affections arising from lively imaginations. Un- 
doubtedly the former often exist in cases of truly 
gracious affection. The affections do not arise frooa 
the imagination, nor have they any dependence 
apoa it ; but on the contrary, the imagination is 
ooly the accidental effect^ or CQiA«.^c^DfiA of thft 
BffectioDj through the m&ttiutj <>t\«sttw^^aai?«%. 



Part III. ov GRACIOUS attsctionb. 179 

But when the affection arises from the imagioatioD, 
and is built upon it, instead of being founded upon 
spiritual illumination, then is the affection, howev- 
er elevated, of no value. 

Y. Gracious affections are attended by a 
rational^ and spiritual conviction^ respect- 
ing 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 un- 
speakable, 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 Saviour of the world, they not only yield their 
assent to this doctrine, as they do to many subjects 
of doubtful speculation, but their minds are so en* 
lk;htened,that they are clearly and fully convinced 
of its truth and importance. And as to what Jesus 
Christ has revealed of the eternal purpose, and 
designs of God respecting fallen man, and the glo- 
rious 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 
abundantly evident from the Ho\^ Sctv^\xit^<^. \ 
^i/7 quote nfew passages : *^ T\iOuY»ftV>3fik^ ^^x^ 




180 vurAvrainir ,^11^* 

of eternal life, and ire believe, and are rare tfeMr''* 
thoQ art Christ, the Son of the livin|r Qod,** MBr* 
▼i. 68, 69. ^ I have manifested thy name oAfo tfi|P_ 
men^' whom ^* thou g^ vest me oat of the ^wt/Lr^^ 
Now thej have known that all things whatsds^v^iM 
thonhastgfivenoie, areofthee. ^ For I faaV0 | { i # tf^ 
onto them the words whfeh then gavest ase ;^ aiitR 
they have received t4em, and know sorely Uiit^ 
came ont from thee, and they have believed thi^ 
thou didst send^e,'^ John xvii. 6, 7, 8. *^ Not 
faith is the snbstanoe of things hoped for, the ei 

dence of things not seen,'' Heb xi. 1. See 

whole of the chapter. *^ Hereby we know tha^' 
we dwell in him, and he b us, because he batV 
given us of his Spirit ; and we have seen, and dif' 
testify, that the Father sent the Son to be the, Saf**' 
iour of the world. Whosoever shall confess tltil|' 
Jesus is the Son of God, Goddwelleth io him, aal- 
he in God And we have known and believed the 
love that God hath to us,'' 1 John iv. 13— 16L 
^^ For whatsoever is bom of God, overcome th ihtt 
world; and this is the victory that overcometk 
the world, even our faith. Who is he that over* 
cometh the world, but he that believeth that JesM' 
is the Son of God ?" v. 4, 5. ^^ For we know, that 
if our earthly house of this tabernacle were diflk 
solved, we have a building of God. — Therefore 
we are always confident, knowing that whilst w^ 
are in the body, we are absent from the Lord ; 
for we walk by faith, not by sight," 2 Cor. v. 1, (J, 7. 
There are many affections which are not a€« 
tended by such a conviction of the judgtnent; 
and many impressions, called by those who pot* 
sess them, divine discoveries, which are affiectioi^ 
but not convincing. Though for a time, those 
fvZio experience them appear to be more persua*: 
ded of the truth of the Uun^^ o^ t^\\%\QT\\.VAsiltef 




sat IIL OF G&ACIOUS ATVXCTX0V8. 181 




i 



rmerly were, and thougfb they yield a forward 
aspot, like many of the hearers of Christ, yet they 

ave 00 thorough and effectual convictioo, nor is 

here aoy abiding change produced in them. 

ere are many persons who have had their 

inds exceedingly elevated by certain affections, 

ho think they are converted, but are no more 

ODvinced of the truth of the gospel, than they 
brmerly were ; or at least there is no remarkable 

Iteration in them : they do not lire under the in- 
fluence and power of a realizing conviction of the 
infinite importance of divine things. If tiiey did, 
it would be impossible for them to live as they do. 
iVs their affections are not attended by a thorough 
conviction of the judgment, however elevated, 
they are not at all to be depended upon ; they are 
like the blaze of tow, the crackling of thorns, or 
the forward blade on stony ground, which has no 
root to maintain its life. 

Some persons under the influence of strong and 
ardent affections, and a confident persuasion of 
the goodness of their state, very ignorantly talk 
about a kind of immediate perception of the truth 
of the word of God. Some text of scripture is 
forcibly impressed upon their minds, immediately 
declaring, as they suppose, that their sins are for- 
given Perhaps they have a number of such im- 
pressions succeeding each other This they call 
a seeing the truth of the word of Ood. But the 
whole of their faith amounts to no more than a 
strong Confidence as to their spiritual safety, and 
a conviction that those words are true, which, as 
they imagine, tell them that they are in a good 
state ; when in reality there is no scripture de- 
claring, in a direct, manner, that any particular 
person is accepted of God This important know- 
ledge is to be obtained only by cotii^^\\\)i% ^^^ 



tite liiid^HttAdhg. Ofsf^iAug a rigftt juiifaMI-s^ 
ufioii tfii^me|»eiidi vpoii M^ht^^m^^riflM Mipu - 

Ifttt t •pMMaF^omvictMo 0f ttelraUi ^f 4k»ti^ 

▼ieir, orcMecrptkm of thefbtpfl. ' . Aodth^iiiiB^: 
•«M«nl finhBthe i«rtpt!irMf «rhi6h oAevt^^ 
a fftfiiif ItelM* ef fb6 realitj^-M^ dUvliiHy of^tit 
things whUMted ia the g<it|»el, at iipriiigkig fttll 
the aDifgbteoiiif of the mind hj the Holy SpMI, ^ 
at to gife^^ a right tsooeeptioQ of those thU ^y i t 
^ 1 thank ttaa«, O Father, Lord of hoaven^M 
earth, that thou hast bid these ' things froaa thb* 
wise and prbdent, and hast itmBALE» than ^nA> 
babes ; ereo so,Fathor,for so it seemed good tel^thj 
sight. All things are d^liTerad onto «be of Mr 
Father; and noman Imoireth who the Son h^hk 
the Father, and he to whom he will aavsAL hiafli^*' 
LttkB, X. Si, 22, ^^And this is the will of him ' 
that sent me, that evisry one who sceth the Bm^ 
and BBL1KTBTOI on him,*' shoald ^hare everlastio^ 
lijQs,^ /oAft, Ti. 40 From this passage it is ev^' 
dent that faith arises from a spiritoal sight of 
Christ/' See also Jo/bn, xVii. 6, 7, 8. ^^ofl: xvL 
16, 17. 1 John^ ▼. K). GaL I 14—16. 

If 8 spiritual Conviction of the reality and dfffa* 
ity of what is exhibited in the gospel, arises froaa 
a spiritual knowledge of those things, thim tfefe 
mind is spiritually convinced of their truth aiid 
divinity, when our conviction arises either imaiiA* 
diately, or remotely, from a spiritual sen»tf, or 
vihw of their divine excellency and glory. TMs' 
clearly follows from what has been already said ;^ 
and upon this point the scriptures are very exprtAs 
and decisive : ^'But if our gospel be hid, it is hU 
io tbem that are lost ; in whom the god- of tMs 
9rorJd batb blinded the mmdi of tlhiarnXM^vnuaoMt 



Part III. OT GBACI0V8 AFFKCTIOirB. 185 

not, lest the light of the glorious qospel of Christ, 
who is the image of God, should shine unto them, 
r— For God, Who commanded the light to shine out 
of darkness, hath shinedin our hearts, to give the 

SIGHT OF THE KNOWLEDGE OW THE GLORY OF GoD lU 

the face of Jesus Christ,'' 2 Car. iv. 3, 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 glorj, even as by the Spirit 
of the Lord,'' 2 Cor., iii 18. Nothing 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 dirtctiy 
apd indirtcily. 

1. A view of thii divine glory convinces the 
mind of the divinity of those Uiings, at it is in itself 
e direct and powerjul evidence, especially when 
the discovery is clear, or when the supernatural 
taste, spoken of above, is communicated in a con- 
siderable degree. 

He who has his judgment thus directly convin- 
ced of the divinity of the gospel, by a clear view 
of its divine glory, has a rational conviction, be- 
cause 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 where- 
in their divinity chiefly consists ; for from this glo- 
ry, which so immensely exceeds all other glory, 
we mainly deduce our notions of divinity. God is 
distinguished from all other beings chi^fl^ V^l ^\^ 

diriae glory. Those penonH) \\ftT«.l^t^% ^"^^ 

Q 2 ^ 



186 THE nm 8I0V Part III* 

ptrceire the stamp of this glory apon difint 
things, behold that id them fro-n whence we chiefs 
\j deme our ideas of the divinity of their natore. 
Thus a person may have a kind of intuitive know- 
ledge of the divinity of what the gospel exhilritik 
H^ does not conclade, however, without any de«^ 
diiction or argument at all, that its doctrines aoti 
precepts are from God, but this conviction is ob^ 
tained without any long chain of argument ; thaa 
evidence is direct, the mind ascends to the tmtl^ 
of the gospel by one step only, — its divine gloiyi^ 
' It would be very strange for amy professi 
Christian to deny that there is an excellency 
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 cannot reasonably doabt 
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, glo- 
rious excellency in them, which so distinguishes' 
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 in- 
fluence upon the human mind, as to their divinity. 
Doubtless there is a glory, and excellency in the 
Divine Being, by which he is inflnitely distinguish- 
ed from all other beings ; and it would be very • 
unreasonable to deny that it is possible for God to 
give manifestations of his distinguishing excellen- 
cy, 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! aodLf how clearly distinguishable are the 
works of fiome men o{ greaX %^TiS»A^ «l>\^2inAX^ 



IPart III* ov GBAGiout avvsctions. 187 

dcero, MiltoD, Locke, AddisoD, Lc, from the 
"^irorks of inferior, though well-informed men ! No 
limits can be set to the different degrees of mental 
excellence, which may be observable in different 
snen ; but the appearance of the natural perfec- 
tf ons of God, in the manifestations he makes of 
Iiimself, are undoubtedly more evident and strik- 
fing. He who is at all acquainted with the works 
^>f man, upon viewing the sun, will immediately 
conclude that it is no human work. It is reason- 
able to suppose, that when Christ appears at the 
«nd of the world in the glory of his Father, it will 
'he with such ineffable appearances of divinity, as 
-^ill leave no doubt upon the mfhds of the inhab* 
itants of the world, even of the most obstinate in- 
fidels, that be 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, be- 
cause ^Mhey beheld his glory, as the glory of the 
only begotten of the Father, full of grace and 
truth,'^ John^ i. 14. When Christ appeared to his 
disciples in the glory of his transfiguration, that 
manifestation was such as perfectly assured themi 
of his divinity. '^ We were eye-witnesses of his 
majesty ; for he received from God the Father, 
honour 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 Pet. i. 16—18. 

Now this distinguishiDg glory of the Divine Be^ 
ing has its brightest manifestation in the gospel, 
in the doctrines there taught, the duties there eh 
joined, and the divine counsels there cevea^l^d^ 
Aad if there in saoii a diatiiigiuiUD|s m'uai%ikVi&^^ 



■i 



u 



.' 



of divine glory in the gotpel, it is reaaoniib 

sappose tliat that glory may be perceived. } 

^J^ should prevent this ? That some do not pen 

j[^ it, is no argument that it cannot be perceive^ 

there is such ineffable, distinguishing excelle 

in the gospel, it is reasonable to suppose t|iat 

excellencies are not to be discerned, but b' 

special, enlightening influence of the Spirit oi 

.^ In order to discern the distinguishing excelU 

of the works of authors of great genius, a pe 

|[ taste is required. In the opinion of those wl 

r endowed with a better taste, those things in 111 

'^ Mrhich to bad judges appear tasteless, are his 

table excellencies. If there is a book of ' 

God is the author, it is most reasonable to su 

that its distinguishing glories are of such a n 

that the depravity of the human heart wil 

vent the unregenerate from perceiving thei 

Many of the most important things reves 

the Bible are hid from the eyes of natural 

the truth of which so immediately depends 

this excellency, or results from it, that as s 

the latter is perceived, the former is co 

believed. As soon as our eyes are opened 

bold the holy beauty and glory of divine th 

number of most important doctrioes of the ^ 

ivhich appear strange to natural men, are a 

perceived to be true. As for instance, the t: 

v?hat God declares concerning the exceedh 

of sin, is perceived; for the same light which 

the transcendent beauty of holiness, necc 

shows the exceeding odiousne^s of sin. A 

thus enlightened discovers his own sinfulne 

perceives the dreadful pollution of his hea 

m consequence, is convinced of the truth c 

the scriptures declare concerning the corru] 

baman nature, our abao\\iX^ ix^^lk qI ^^v^\w 



■r' 



Part III. OF OEACI0V9 AtVBcriovi* 189 

thp indispeosable icnportaDce of divioe ioflaence- 
UpoD discoveriDg the beaaty of holiness, we per- 
cei?e the fflory of those perfections which both 
reason and scripture attribute to the Divue Being. 
Having a clear view of the glorious perfections of 
Deity, we are easily convinced of the truth of what 
the scriptures declare, as t« the dreadful punish- 
ment annexed to sin, the impossibility of our mak- 
ing any satisfaction to the injured justice of God, 
and our need of an atonement of infinite value, for 
the purpose of making that satisfaction. K 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 as to God. Thus the Spirit of God 
shows the way of salvation -by Jesus Christ, and 
by that means we dbcover the admirable wisdom 
of the contrivance, and the perfect adaptation of 
the provision of the gospel to our necessities. 
What the prophecies of the Old Testament, and 
the writings of the Apostles declare concerning 
the glory of Messiah's kingdom, is now understood 
by us. We now also discover the reasons and 
ground of our duty. 

And besides all this, the truth of what the scrip- 
tures say about experimental religion is hereby 
iLnown ; for it is now experienced, and we are con- 
vinced that one who knew the heart of man better 
than we do, was the author of the scriptures. The 
discovery 6f such important and glorious truths, 
necessarily has a powerful inflnence in convinc- 
ing the mind of the divinity of the sacred writings. 

Unless a man may obtain, in the way already 
mentioned, a rational and well-founded persuasion 
of the truth of the gospel from \U vdV^xw^ ^^V 
deacCf it is impossible that thoae NiYio ^t^'^\Vftx^^< 



190i TBB rzrtm tmv Ptrt III. 

and unacquaiDted witb history, should baje anj 
effectual and satisfactory conviction of its trath at 
aiU. They may, without thil, perceive a great deal 
of probability as to its truth ; it may appear reason* 
able for them to give much credit to what learned 
men tell them ; but to have a conviction so deaf 
and strong as to inducelhem, with cheerfulness, to 
make the sacrifices that may be required ; all the.. 
evidence they can derive from history, cannot be 
sufficient 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 readj 
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 
tbey were written ; but how can we ascertain that 
circumstance ? They tell us that there is equal 
reason to believe what they relate, a3 there is to 
believe any thing related in reference to the same 
period ; but we cannot be certain of that V^ 

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 ^f the truth of Christianity, 
until they are acquaiofted with the histories of po- 
liter nations, the evidence of the gospel, to them, 
would be nearly lost, and the propagation of di- 
vine truth amongst them infinitely difficult. 

It is unreasonable to suppose that God has pro- 
Tided no more than probable evidence of the truth 
of the gospel. He has furnished the most abun- 
dant and satisfactory proois. ^Vi^ c^i^'a.vcA. ^C 



I 



Fart III. OF HBACiovs affxctionb. 191 

grace is ordered ia all thin^ and sare ; and it is 
reasonable to conclade that there woald be clear 
evidence, that this u his covenant ; or, which is 
the same thing, that the Christian religion is trae : 
otherwise, in vain are thoae assurances which he 
has given as of his faithfalness to his covenant, 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- 
clade with confidence, that God has given some 
evidence 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 fVom history. It is natural to suppose 
tha( 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 gospel, such an 
assurance is not to be obtained by arguments de- 
rived 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 Chris- 
tians, 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 Reformation, were mar- 
tyrs 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 evi- 
dence. Many of them were women and children, 
and the greater part of them illiterate !pet%cv\A% 
«J] of tbem iad Jived in Popia\x V^Qcvd^e-^ ^\A 



19t THK FiFTK nov Part III. 

^ere but newly brought to the knowledge of the 
trnth. At that time also the arguments for the 
truth of Christianity from antiquity, and hislorji 
liad been but very imperfectly studied. 

The gospel of the blessed God has its strongest 
and most appropriate evidence in itself Great use, 
however,may be made of argum«>nts deduced from 
history, and certainly they ought not to be neg- 
lected, but rather highly valued. They may be 
serriceable 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 convic- 
tion 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 indirectltf. 
Having already shown how it does this directly^ 
I proceed now, 

8. To observe, how a view of this divine glory 
convinces the human mind of the truth of Chris- 
tianity, indirectly, 

1. It does so, as the prejudices of the human 
heart against divine things are thereby removed. 
The mind of man is naturally full of enmity a&rainst 
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 mani- 
fested to him, his enmity ia destroyed, his preju- 
dices removed, and his reason sanctified. Hence 
arises a vast difference, as to the forcp of argu- 
ments in convincing the mind. Hence arose the 
▼erv different success which attended the miiacles 
of Christ in convincing his disciples, from what 
they had in convincing the Scribes and Pharisees. 
The minds of his disciples were not more culliva- 

ted^ but they were «wc\^«^\ ^^\.W)i%^ hliudiog 



Part III. 



OV GBACIOVt AFFXCTIOKB. 



193 



prejadices, by which the Scribes and Phariaees 
were iofluenced, were removed by the ?iew they 
bad of the excellency of Christ and of his doctrines. 
2. This view ofthe divine glory not only removes 
obstmctions from our minds, bat 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 theic 
mutual relations. Our ideas of religious objects, 
which otherwise are faint and obscure, by this 
means have a light cast upon them, so that the 
f' mind can form a more accurate judgment respect- 
ing them. He who beholds objects, when the light 
of the sun shines upon them, is under greater ad- 
vantage 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 natiire 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 
ID variably attended by such a conviction of the 
judgment. 

But before I dismiss this head, it may be neces- 
sary to mention the ways by which some persons 
deceive themselves in this matter ; and to notice 
several things which are sometimes taken for a 
spiritual and saving belief of the truth of religion ; 
bat which are indeed very di£ferent from such 
belief. 

First, There is a conviction as to the truth of 
tbe great and important facts and doctrines of reli- 
gion, which arises from the common influences o€ 
the Spirit of God. A lively perception of divine 
things, such as natural men may experience, will 
produce a conviction of their truth far beyond what 

was postessed before. For b\ lVu« m^WA "nk ^« 

R 



.|M nsnirnpuur. .% 

ttio clear perceptioM of the natortl pec^ 
of Ood, and these perceptioof tend to tk 
our miodt that the Bible is the Word of OM 

A livelj Tiew of the iD«ettjr of Ood, wbkl^ 
ml OMD may possess, tendi to make them *l 
of the great evil of sin, and the dreadfainess. 
pimishmeot to wliich it exposes the sinoe 
maj therefore prodnce a degree of faith is 
the scriptores declare upon Uiese momeoto 
awful sohfects^ From a sense of the oatars 
attendant upon religion, which is sometime 
doced bj common illominations, we may be 
ieclined to believe the great truths of Chrid 
— So hv we may proceed, and yet have no 
of the moral and holy excellency of religioi 
therefore no spiritual conviction of its truth. 
yet such convictions are sometimes mistak 
saving convictions; and the affections jfl 
from them, for saving affections. 

Secondly, The extraordinary impressions 
are made on the imaginalioos of some peno 
visions and impulses, often produce a stronj 
suasion of the truth of invisible things. T 
theirnltiniate tendency is todraw menfrom thi 
0fQod; yet at first they often produce a i 
conviction of the truth of some things whi( 
revealed in the scriptures. If, for instano 
imagination of any individual is strongly impi 
with the idea, or appearance of a person of 
beauty and majesty, seated on a throne, anc 
great authority utteriog some remarkable nf 
such individual may from hence be coofidei 
there are invisible, spiritual beii^s; — he ma 
be confident that the ^^rson seen by him was 
Christ, and that, ther^r^, there is such a ( 
person, who is highly ^^alted in heaven.—* 

Mune yif^jy the l>'mg m\t«c\^tk C^ vU« Papiai 



Part III. OF GRACIOUS AVVBCTIONS. 191^ 

produce in the miods of ignorant, deluded people, 
a strong persuasion of the truth of many things 
declared in the New Testament. Thus when ima- 
ges of Christ, in Popish churches, are on some 
extraordinary occasion8,made by priestcraft to ap- 
pear to the people as if they moved, and talked, 
and wept, and shed fresh blood ; — the people may 
be fully persuaded that a miracle is wrought by 
Christ himself, and from hence be confident that 
there is such a divine person, and that what they 
are told of his sufferings, and death*, and resurrec- 
tion, and ascension^ and his governing the world,— 
are (rue. Through the influence of these lying 
wonders, a kind of conviction may be produced, 
but it is not the conviction of a mind evangelically 
enlightened. The invariable and final tendency of 
the influence of Satan, is to promote delusion ; but 
notwithstanding this, he may so mix lies with truth, 
that they cannot be easily discovered. — There are 
no doubt many persons deluded by a counterfeit 
faith, produced by impressions on their imagina* 
tion in the manner described above. 

Thirdly. Professors may appear to grow in 
faith, when the foundation of their faith is nothjJBg 
iDDore than a persuasion of their individual inter^t 
in spiritual blessings. They hear of the glorious 
things of religion ; "ind, believing that all these 
blessings are theirs, they easily become confident 
that what they hear is true. It is very obvious 
that our inclinations and interest, have a powerful 
influence on our judgments. While a natural man 
is convinced, that, if there is a heaven and a hell, 
the latter, and not the former belongs to him, he 
will endeavour to disbelieve the existence of both; 
but when he is persuadv J that hell belongs only 
to others, and not to himself, he will easily admit 
U reahtf, and will frequency excXvosk %C!»aMX^ 



otben, fin ncf lectfaf Ae means of escaping if. 
Bititw eonfidmt that QmI b» promised heaven to 
kial,l»ini^appearitraof' in Taiih as lo ire real- 
it;, And May faave great nal against (h»t infidelily 
wfakb dminit— But 1 praicaedlo another disCio- 
gnMiof tign of paciooa-aflheiioDs. 

yi. OnciwiS affedilbns are attended 
by emtgelical humili&tiftu. 

Honiliatioa ii of two kindt, legal ami evangel- 
ical. TkefonBoraMybeexerciseO while ne are 
ia • ttUm of aatwartlM Utter is peculiar lo tbe 
aiAitB) Uu fy tmtt h prodnoad b^ the romnon, 
tho latter by a» ipanial aflncnce of (he Spirit of 
Ood. In l^rd IranilialMO BVn are made sensible 
' ' thattiiey are eat w ely litlte before the grealaod 
tanibleOod. and that they are v/hoUy helpieHin 
tbeaHelTH ; bet tbey da not posseaa a correspond' 
cut frame of Miad, eomiitiDg in a dieposilion lo 
•ban IheBBMlrei, aa^lo exak God atone. Tb(B 
ftame of mind ii givatfin OTingelical butnitialion 
enlj, in which thedi^Kltitkmis changed \>y a dU- 
corery of tbe holy beauty of tbe Divioe Uiijeatji 
Id ImbI basiliatioD, the Boucience a cooTinMOi 
hwHt will ie not changed, — tbe dupesitiao iiDOt. 
a)t»ri>d. In legal fanniliation, men are broi^t In . 
(leipair of helping tbeuielves; in avangelicaif - 
they ara -brought willingly, to den; thenuelvaf : 
in the former, they are sabdned and' forced -to Ib4 
gronnd ; in the latter they are bronght iweetly Ui 
yield, and with pleuare, lo prostrate tbetaKWaa, 
befoM the footstool of the Almighty. 

Legal ikbatement has polhing in it of theJ^tn* : 
of tnwvirtne; whereas evangelical abaaeMalia 
that wherein the excellency of Chris liaaJ^:«q| 
very mocfa coniiils. Legal hamiliation is nilg- 
ai a aMaatia order to ««^\Kii&-, w^ viMMit 



Part III. ov GRAciouf affectioits. 197, 

knowledge of religioD, is a means reqaisite id order 
to spiritual knowledge. We may be legally ham- 
bled, while we bave no bnmility ; as the wicked, 
at the day of judgment, will be fully convinced 
that they have no righteousness, but are exceed- 
ingly guilty, and justly exposed to eternal damna- 
tion, without the least mortification of their pride. 
The essence of evangelical humility consists in 
snch a self-renunciation, or abasement, as becomes 
a creature, in itself exceedingly sinful, but under 
a dispensation of grace. 

This frame of mind is a most essential circum- 
stance in true religion. The whole constitution 
of the gospel, every thing belonging to the new 
covenant, and all the dispensations of God towards 
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 religious affections are. 
It is abundantly manifest in the word of God, that 
humility is that state of mind in his people to 
which he has a particular respect, and without 
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,^* Psa, 
xxxiv. 18. ^' Though the Lord be high, yet hath 
he respect unto the lowly,'' Psa. cxxxvlii. 6. 
'' He giveth grace unto the lowly," Prov. iii. 31. 
*^ Blessed are the poor in spirit, for theirs is the 
kingdom of God," Matt, v. 3. " Verily I say unto 
you, Whosoever shall not receive the kingdom of 
God as a little child, shall not enter therein," ^ar/: 
X. 15. See also Psa. li. 17. ha. Ivii. t5^ Ixvi. 
1,2. Mic vi. 8. Matt, xviii. 34. The centUrion 
of whom we have an account in Luke vii. acknow- 
ledged that he was not worthy that Christ should 
eater under his roof, or thai Vk^ VivoA^ ^^n\^ 
R 2 



^s. 



Part in. 

comt to bim. Oburr«.tbe nUner in nliich the 
weaMWlMWaiiaBolorieMiiDDcr, came to Chriit. 
S)iediA«otlliink tk* Imir of her head, whicfa is 
teMtanlxrownudgforyof Bivuman, too good 
tsiwipe tbs fasl oT her lUdeeiner. .lesua most 
fncionly ieceif«d bar,-aiMl uiti lo her, ''Thy 
nitkrhslh WT«d^tbes,go ukpMce." The woman 
of'Cnma, when Chmt MkI U her, " U ia not ' 
neet.to tik* th» ehildren^ breai), aod cast ii (o 
dof*,** idMitlAd tbkt >lic deHrved l« be so d^Mto^ 
inated ; upon which Cfariit Mid to ber, *' O wtt^* 
BMo, gT««t ^ th; faith, be it unto thee «t«M fi ' 
tbon wilt,*' MMt, xt. S6— 36. " Aod he ipakft 
thia pirable aato certain" penoiu who "UrMto4<' 
ID themaelTes that (bfey were rig^hleons, anddcapii^ 
ed others," &c. " The publican standiog ifimjlj 
wooIdDotiomacbaalift opiiteyea unto heiMfeir 
bnt smote upon his breast, layiof , God be merew 
fal unto me a lioner," Luke vii. 37, kc. 1 Cor. xL 
]&.**! tell joa, This man went down to bis hoow 
justified rather than the other," thai is, the PbM» 
iaee ; ** for every one that exalteth himself, sbaHv 
be abated, and he that hombleth himself shall be . 
«i«lted," Luke X*iii. 9, &c. >' A new heart also . 
win [ g^re jou ; — aod I will pat my Spirit witbin 
*ion, and cause you to walk in my statutes, bCn— . 
Then shall ye remember your own e*il ways; juid . 
your doiogs that were not good, and shall loatba 
yonrselTes in your own sight, for your iniquitiea,' 
and for your abomioaiions," Exek. xzEri. 26, S7, 
31. "That tboD may est remember, and be con- 
founded, and never open thy mouth any more, be- 
cause of thy sbame, when 1 am pacified toiwda 
Ibee for all that thou hast done, sailh the I«M," 
XTi. 63. 
As wa would therefore make the Holy Serifh 
fttre^ oar nilei io Jndgiog of V\v6 bttoi* c^UW 



Part III. OF GRAcioirs affections. 199 

religion, and particularly of our own state, we 
should regard this humility as one of the most es- 
sential things pertaining to the character of a true 
Christian. This is the principal part of the great 
duty of self-deni^l,T— a duty consisting, ^iwi in de- 
nying our worldly interests and gratifications ; and 
secondly in renouncing all dependence on our own 
righteousness. The latter is the' more difficult 
part of self-denial, for though they always go to- 
gether, yet natural men approach much nearer to 
the former than the latter., Many Anchorites and 
Hecluses have relinquished the wealth, and pleas- 
ures, and common enjoyments of the world, who 
were very far from, renouncing their own right- 
eousness. They never denied themselves for 
Christ, but only -discarded one lust, that another 
might be more fully cherished and gratified. The 
strength of that self righteous, seM-exalting spirit, 
which is natural to man, is almost inconceivable. 
What will he not do, in order to feed and gratify 
this principle ! What self-denial, in reference to' 
some things, has been exercised by Essenes and 
and Pharisees among the Jews ; by Papists ; by 
many sects of heretics and enthusiasts among pro- 
fessing Christians ; by Mahometans ; and by Py- 
thagorean Philosophers, 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 them- 
selves 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 in, as the humility spoken of above! They 
make great pretensions to humility, as well as to 
other graces ; and very often there is nothing of 
which thej make a greater profo9i&VQ\i« T\i«^ ^i>^- 



SOO THS SIXTH siGir Part IIL 

dom however so speak and act, as to prodoce a 
savour 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 Pharisaical affectation. We must believe that 
they are thus humbled,and feel themselves 90 vile, 
upon the credit of their saying so ; for there ap* 
pears nothing in their deportment savouring of 
humility. There are many professors who are 
full of expressions of their own vileness, who not- 
withstanding this, expect to be regarded by others 
as eminent saints. They exclaim against their 
wicked hearts, and unprofitable lives, and speak 
as though they regarded themselves as the mean- 
est of the people of God ; but should a minister 
seriously tell them that he feared they had great 
reason to consider their hearts as very wicked, 
that indeed they were very unprofitable, and fell 
very far short of some of their brethren in spirit- 
ual attainments ; they would think themselves 
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 ex- 
claim against. A legal spirit is a more subtle thing 
than we imagine : it is too subtle lor them. It 
lurks, and operates, and prevails in their hearts, 
and they are roost deeply possessed with it, at the 
time that they are inveighinc: a^^ainst it. So far as 
a man is not emptied of himself, and of his owa 
^^€^teoii8De88j in every fotiu viluCl %\iv^^^^^ ^^x V^a 



Part III* OF GRACIOUS affections. SOI 

is of a legal spirit. A spirit of pride as to our faith, 
humility, affections, experience, righteousness, or 
holiness, is a legal spirit. It was not pride in Adam 
before his fall, to be of a legal spirit; because in 
the circumstances in which he was placed, he 
might seek acceptance with God by his own right- 
eousness. But a 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 el- 
evated opinion of his experience, trusts in that ex- 
perience, and makes a righteousness of it ; what- 
ever humble language be may use with respect 
to himself, and though he attribute his discoveries 
to the operations of divine grace, and even call 
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 own. And if he regards it as con-^ 
ferring upon him a sort of importance, be believes 
that God views it in the same light; for he, of 
course, thinks his own judgment of it cofrect, and 
consequently supposes that God regards it as he 
does. And thus he trusts to what he himself po8- 
se^sea, to recommend him to God ; and with this 
encouragement he goes before God in prayer, 
expecting 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 emi- 
nent degree, is living on his own righteousness, 
and persons who thus live are in the high road to 
everlasting perdition. Deluded 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 odions than the most profligate per- 
aooa.who make no pretensions to religion! 



202 THK SIXTH SIGH Part in* 

There are professors who exclaim against le- 
gality, and talk much about faith as opposed to 
works ; who exalt themselves as more evangelical 
in their sentiments than their brethren ; but who 
are indeed among the greatest enemies of the 
doctrines of free grace, and the most daugerona 
opposers of pure Christianity. 

There is a pretended humility, — a professed 
deadnees to the law, which is one of the proudest 
things in the world. There are some persons who 
make great professions 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 of any other description 
of persons with whom I have had an opportunity 
of being acquainted. And some who think them- 
selves quite emptied of self, and abased in the 
dust, are as full as possible of pride : they are lift- 
ed up with a high opinion of their humility and 
self-abasement. Their humility, to use very im- 
proper terms, is a confident, showy, assuming hu- 
mility. 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 thing,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 they 
are very proud,and their behaviour very haughty. 
The deceitfulness of the human heart appears in 
nothing so much, as in spiritual pride, and self- 
righteousness. The subtlety of Satan is most 
emiaent ia his management of persons as to these 
slas. Here perhaps he Vias mQ^\. ^'x^^'^^^^^^** ^^ 



Fart III. 07 GRACIOUS afvections. SOS 

is acquainted with the secret springs of pride : it 
was his own prevailing sin. 

Bat though spiritual pride is so subtle, and in 
general appears under a pretext of great humility; 
yet there are two things by whichf it may be dis- 
covered, perhaps with certainty. 

I. He who is under the previilence of this spirit, 
in comparing himself with others, is apt to think 
highly of his own attainments in religion. It is 
natural for him to conceive of himself as an em- 
inent saint, distinguished by great experience. 
^^ God, 1 thank thee,'' says he, ^' that I am not as 
other men," Luke xviii. 2. And,'* 1 am holier than 
thou,'' Isa, Ixv. 5. Hence such persons are apt to 
put themselves forward amongst the people of 
God, to take a high seat amongst them, Luke xiv. 7, 
&c. as if.there was no doubt of its belonging to 
them. I'hey are forward to take upon themselves 
the place and business of the chief : to teach, to 
direct, and to manage. They take it for granted 
that it belongs to them, to act the part of dictat- 
ors ; and they expect that others should look up 
to them, and yield to them, as masters in Blatters 
of religion. 

But he whose heart is under the influence of 
humility, is of a contrary disposition. He is in- 
clined to regard his attainments in religion as com- 
paratively small, and to esteem himself as one of 
the least of the saints. True lowliness of mind, 
disposes persopfs to think others better than them- 
selves*, PkiL ii. 3. Hence it is that real Christians 
are apt to think that the lowest place belongs to 
them, Luke xiv. 10. They are not inclined to 
take 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) thougVi \];\^^ y^^^ ^\s^- 



ioeat MKiitB,Exod iil. ll,Jer i. 6. Persons nho 
•n rsillj hmnble, are more eager to hear, and 
to recffive iDstruclioD, than to dictate to othen. 
JiMHT, i. 19. And when they da speak, it is not 
with ut arroginl, domineering air, but with hu- 
^litj and diffidence, Hoa. xiii. 1. They do not aa- 
•ane authority,, but we nthlir lahject to otbsn; 
*' All o^ yoK b< subject one to uother, «ii. be 
clothed with hooiiiity," 1 Pet. t. 5. See alio Jmm 
iii. 1. Epk. r. SI. 

We BBj hofrerer apeak of onr eiperienM « 

E.t end eztnordinary in a proper apirit. Evvj 
«« of ea*ii^ grace, is a great bleuin^, jea, 
itely great; and the more humble we an, 
tmting that God haa heitowed lacli mercy ap« 
' m, the more shall webeditposed to entertaisCF- 
■Ited ideae ofthe favour ne have received. Bat 
if, by great experience, we mean that our eij^^i- 
ence is comparatively great, or excellent con- 
pared with what other CbritlianH posaess ; it h tin 
same thing assaying, we are eminent saints :—wa 
have more grace than other persons. To have 
great experience in realky, is to have much grace* 
a* there is no experience, but the exercise of 
(race ; and exactly according to the degree of re- 
al experience, is the degree of grace and holineai^ 
Those who are inclined to boast of their expert- 
eoce, expect that they should be admired. They 
. do not regard this as a sign ofspiritual pride, be- 
. cause their discoTeries, they tell us, were not of 
' themselves, — they were the effects of free grace, 
— and they only wish to acknowledge the great 
naercy of God towards them. In words, the Phar- 
isee gare God the glory of making him to difier 
from other men: >^God, I thank thee that I an 
not m other men:" Their ascribing it to tbe 
#race ofQod, that the; ai«\iQ\v«i &«>. <:Aa.x(> «i 



part III. ov GRACIOUS asfxctions. 205 

no proof that the disposition of some professors to 
think highiy of their holiness, does notarise from 
the pride and vanity of their minds. If they were 
under the influence of a humble spirit, their attain- 
ments in religion would not appear so brilliant in 
their own eyes Those who are really the most 
eminent saitils, and therefore have the most satis- 
factory experience^and are greatest in the kingdom 
of heaven, humble themselves as little children. 
Matt, xviii. 4. They regard themselves as little 
children in grace, and their attainments as (hose of 
babes in Christ. They are ashamed Ihat they feel 
so little love and gratitude towards God, and have 
80 tittle 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 
imperfections as great. Those who possess the most 
grace, possess likewise the most of this disposition. 
To a 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 bis 
duty; conformity to this is what his soul reaches 
after ; and it is by this that he estimates what he 
does, and what he possesses. — To a gracious soul, 
and especially to one eminently gracious, his ho- 
liness appears little in comparison with the obli- 
gations under wbich^ he is laid. True spiritual 
light, presents tor a person's view his obligation 
to be holy in the highest degree, and the more 
grace he possesses, the more clearly is this obliga- 
tion presented to his view. As grace increases,this 
View extends itself until the soul is swallowed up 
by the vastness of the obligation^ and aatOdUKe.d'^^ 

the ^xnaJi degree in which tViiA o'^V^^^&n^ Ss^ ^^'- 

S 



906 tmrn ,msim nta S^'i'- fM III. 

charged. Deeplj affected by the Mdloeflf of hie 
attainmeDte, he can scarceijr concetVe that anjr 
thing riinilar has occarred in the experience jof 
other aaintB* ll is amazii^ to him, that a child <^ 
God,:— dne who hasactaallyFeceired the saving 
benefits of the nnapeakable love of Christ, should 
love no more ; and he is disposed to regard this 
drcamstance as peculiar to himself, a strange and 
solitary instance of insensibility and ingratitude. 

Here the reader may perhaps object,tbat love to 
God is really increased, in proportion as the koofr- 
ledge of God is enlarged ; and that therefore, hour 
ahoitid an increase of knowledge make the love of 
a saint appear less to himself in comparison with 
what is known f To this I answer, that although 
grace, or the love of God in the saints, is in propor* 
tion to their knowledge of God ; yet it bears do 
proportion to the majesty and glory of the object 
seen and known. A saint, by having something of 
God presented to his view, is convioced of mucis 
more than he sees. What is perceived is wonder- 
ful, but this view brings with it a strong conviction 
of something vastly superior to what is seen ; so 
that the soul, at the same time, is astonished 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 mvte than it yet knows. In eoDsequence 
of this, tteeiiiplains 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 ^mineni 

saints in this world, is indeed small in comparison 

with what it ought to be. The most ardent love 

i/iat is ever possessed in this life, is eKceedinglj 



Part III. OF GRAciotrs affectioitb. ^7 

cold in conlparison with oar oblig^ations. This 
appears from the consideration of two thiiigs ; 

First. The manifestations which God has made 
of his infinite love towards mankind ; and 

ikcondly. The capacity which he has given as 
of understanding our obligations to love him. From 
these considerations, the love of the most eminent 
saint on earth, appears indeed cold in comparison 
with his obligations; and of this circumstance, 
grace,in proportion as it prevails,tends to convince 
him ; for grace is of the nature of light, and pre- 
sents truth to Q^v view. He who is possessed of 
the greatest portion of grace, is the most clear-, 
ly convinced of the height to which his affections 
should ascend, and i» the most deeply affected with 
the low degree in which they are exercised. And 
therefore, estimating his love by the extent of his 
obligation, he is astonished at its smallness. 

The eminent saint, having such a view of the 
h?gh degree in which he ought to love God, per- 
ceives more clearly, not only the smallnes of his 
grace, hut the greatness of his remaining corrup- 
tion. 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 
fail short of our duty, we &in, and evidence the 
depravity of our hearts. Sin is an abomiaable de« 
feet, and appears so to the saints, especially to 
those who are eminent saints. 

An increase of grace leads us to regard our moral 
depravity as far greater than our holiness, as it ex- 
hibits the deformity existing in the least sin, or in 
the least degree of depravity The most inconsider- 
able sin against an infinite God^ is tnficiiteV^ Vi^\ft.^\^N 
and possesses iDfiolte deformity \ \ixxV\>ife\iv^^^^ 



.7^'- 



degree of bolinefM in a creatove m not mfinitely * 
loTeljr ; and therefore that loTeliness is as noUtingi 
in comparison with the deformity of the least aib 
That evei^ sm possesses iafinite deformi^, aad it' 
iofinitelj bat^fol, maj h^ easily demonstrated.-^ 
The evil, or malignity of sin,confiists in its violating 
an obligation ; — in onr being what we ongbt not to 
be, or in onr doing what we ought not to do ; ifi 
therefbt^ inproportion to the greatness of the o^ 
gation which is violated, is the magnitude of the 
guilt contracted* Again, oar bbligatioo to love aii4 
honour any being is in proportion to his loveliness, 
and worthhiess to be honoured by us. If therefore 
a being is infinitely lovely, then our obligations to 
love him are infinitely greats and consequently 
whatever is contrary to this love possesses infinite 
deformity and iniquity. But on the other handj 
there is not an infinite worthiness in our holiness; 
or love to <Srod. The demerit, and hatefulness of 
our sins, are in proportion to the disttoce subsisting 
between us and God ; but our unworthiness in his 
sight is in proportion to our meanness. As far as 
we are from God, morally considered, so far is our 
goodness unworthy of his notice. A great degree of 
superiority increases the obligation on the part of 
the inferior, and renders the violation of that obli- 
gation more hateful ; but a great degree of inferi- 
ority diminishes the worth of the services rendered 
by. an inferior, for a person can offer no more than 
himteM^ and therefore, if he is worthless, bis servi- 
ces 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 
the want of moral beauty in bis graces and experi* 
ence. Indeed, our goodness, comparatively, is less 
thaa a drop in the ocean, for finite bears no propor- 
tioa to iaSaite ; and the mote ai}\t\VxiaX Vk|^x "^v^ 



Part III. OF GRACIOUS affections* 209 

possess, the more do things appear,iD this respect, 
as they really are. Hence it is evident, that trae 
grace is of such a nature, that the mor€ a person 
possesses of it, the less does his moral beauty ap- 
pear in comparison with his deformity. 

The tendency of high religious affections, in 
some persons with whom f have been acquainted, 
18, to hide the depravity of their hearts, and to 
leave them without coropiaint 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 sav- 
ing discoveries may, for the present, hide deprav- 
ity, as they restrain its positive exercises. They 
do, however, bring it to light as to what is priva- 
tive, — 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 positive effects of depravity at any 
time appear, and mingle themselves with the act- 
ings of grace, they will, from these circnnistances, 
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 
worst opinion of themselves, when they possess 
most of the exercise of grace. In many respects 
the case is otherwise. 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 grace are 
most feeble. And when he compares his experi- 
ence at one time, with his experience at another, 
he will be convinced that when grace is in lively 
exercise, it is better with him than when he is in a 
dull, and languid frame. When he sinks ia 0\^ 
frame ofbismind^ he will be «ftiisftA% ^l ^^ ^^- 

S2 



SIO vmm incm mv FM HL^ 

elensioQ, ind thus have a •Irikiog proof of hit 
nmaiaiiif depravity. But ttUI it is evident frooi 
the considerations already mentioned, that the 
children of God never haveebch tpirihial viewa of 
tiieir deformity and vilenesa, as when they poa^* 
sea most of the exercise of trdh grace ; and an 
never so mnch disposed to place themselves low 
amongst Christians^ as when they are living nean 
to GwL Thns he who is greatest in the kingdom 
of Christi is the least in his own estimation, Mait 
xvui. 4. 

A real saint^agreeahly to what hasbeen obsenml' 
before^may know that he possesses true grace,and 
the more grace he possesses, the more easily may^ 
he arrive at this important knowledge. But atlll 
it does not follow, Uiat an eminent saint is partic* 
niarly sensible that he is an eminent saint cook 
pared with others. I will not deny that he who 
possesses miach grace, and is emioentlj holy, may 
know that he is thus distinguished, but it will not- 
be obvious to him that he is better than othecs, so 
that this supposition shoalcl become a foremost 
thought, — a something which, from time to tim^ 
readily occurs to his mind. It may be remarked 
as infallibly true, — that the pentm^ who^ uptm cetii» 
paring himself with others^ is apt to think hims€if-^ 
very eminent saint^ much distinguished^ in Chriii^.*,m 
experience ; in whom this is a leading thought^ of" 
ifn recurring^ is certainly mist(^en ; he is no eminent 
soifi^ hut under the prevalence ofaproud^ self right- 
eous spirit. Aod if this is habitually the prevail- 
ing temper of his miod, he is no saint at all, and 
as certain as the word of God is true, he tips not 
the least degree of true Christian experience. 

That experience which puffs up with pride, is 

€^r(aialy false and delusive. Those discoveriea 

nrbicb 611 as with admiraUou oto^ w^^^miA 



part III. OE GRACIOUS Affections. Sll 

inence and saperiority, possess nothiog of trae 
spiritual light. The more a person has of real 
spiritaal knowle^e, the more is he sensible of his 
own ignorance, 1 Cor, viii. 2. Agnr, when fa-» 
youred with a clear discovery of the glory of God, 
had at the same time, a deep sense of his own ig* 
BO ranee, Ptod. xxx. 2 — 4. 

For a man to be proud of his spiritual knowl- 
edge, is the same as being wise in his own eyes, a 
state of mind forbidden in scripture, Prov. iii. 7, 
and Rom* xii. 16, and against which the following 
wo is pronounced : ^^ Wo unto them that art wise 
in their own eyes, and prudent in their own sight,'' 
ha. V. 21. Those who are thus proud of their 
supposed knowledge, are the least likely to re- 
ceive 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, xxvi. 12. 

To this some persons may object that the 
Psalmist, when we must suppose he was in a holy 
frame, speaks of his knowledge as far greater than 
that of other saints : ^^ I have more understanding 
than all my teachers ; for thy testimonies are my 
meditation. 1 understand more than the ancients, 
because I keep thy precepts," Psa, cxix.99, 100. 
—To this I answer ; 

^ irst. No restraint can be laid upon the Spirit 
of Godr, as to what he shall make known to a proph- 
et for the benefit of the church.' The Holy Spirit 
might reveal to David, the distinguishing benefit 
he had derived from meditation on the divine tes- 
timonies ; and use him as an instrument to record 
it for the purpose of exciting others to the same 
duty, in order that they might obtain the same 
knowledge. Nothing can be inferred as to the 
tendency of the ordinary influence of thfiSi^\sv\.s:^^ 



212 ' TBS IBTR mat Burt III. 

God, from what Da?id, under eztraordioaiy cir*. 
cumstuiceA, here declares^ 

Seeandhf. It is not ciertain that the knowie^e 
of which David here speakv^ is thatfipiritoal know-* 
ledge wherein holiness fundamentally consists, ft 
might be that clearer revelation which God made 
to him respecting the Messiah, and what related 
to his fntnre kingdom ; — that extensive knowledge 
of the mysteries and doctrines of the gospel, which 
he possessed above others, and which was gireu. 
him as a reward for his keeping the divine testi- 
monies. In this knowledge it is evident, from the 
book of Psalms, that David excelled all the proph- 
ets who had gone before him. 

II. Another infallible sign of spiritual pride, ts a 
disposition to thi^k highly of our humility. False 
experience 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 con-* 
trary tendency, and universally produce contrary 
effects. They make us very sensible what reason 
we have to be deeply humbled, and cause us ear- 
nestly to long for greater degrees of humility ; 
they make our present attainments in this grace 
appear very 8mall,and our remaining pride exceed- 
ingly great,and in the highest degree abominable. 

The reason wby a proud man is apt to consider 
his humility as great, and a humble man to consi- 
der bis humility as very small, may be easily as- 
certained, if it is considered that persons, in judg- 
ing of the degree of their own humility, take their 
measure from what they esteem their proper el> 
ovation or dignity. All men, in judging of their 
own, and the humility of others, consider the de- 
gree of dignity which belongs to them, and the 
degree o/abasement to w\kic\k Wi^) %x^ t^d^cAd 



Ifart HI. ov gracious asctiovs. S19 

below that dignity. The proud man compares his 
present abasement with that dignity which he con- 
ceives properly belongs to him, and the distance 
appears very great : hence it is that he admires 
bis supposed humility. On the contrary, when he 
who is truly humbled is most abased, it does not 
appear to him that he is brought below his pro- 
per station, but rather that he is still above it: 
hence he is anxious that he may be more humbled. 
All that he conceives himself yet above his proper 
station.^ he calls pride ; and therefore, in his view, 
it is his pride, and not hiis humility which appears 
great. Although he is now brought much lower 
than he used to be, his humiliation does not ap- 
pear to him worthy of the name. He esteems 
himself so infinitely mean, that, though he has 
come down to a much lower place than what he 
used to assume, he is yet vastly higher than what 
is proper for him. He has so mean an opinion of 
bis own proper dignity, that all his self-abasement, 
when considered in relation to that dignity, and 
compared with it^ appearj very small indeed. 

Our humility is to be judged of by the degree 
of our sibasement, when contrasted with our obli- 
gation to that abasismeut ; but he who ia truly 
bumble, never, in this point of view, thinks his 
humility great. His obligations to be abased ap- 
pear so great, and his actual abasement so small, 
(hat he takes far greater notice of his pride than 
of his humility. 

Every one who has been much conversant with- 
persons under convictions of sin, well knows that 
those who are deeply convinced of siii, 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 coQceive to be fti^ &e^t^^ ^1^€vl\.%?^ 



214 THE SIXTH filGN P&rt III. 

siDfulness. It is no proof of deep convictions of 
guilt in some men to think themselves sinful be- 
yond most others, because they really are so ; and 
therefore a far slighter conviction may induce 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, >^8't4r/J'y».y|U?i^ himself the 
chief of sinners. !♦ appears R) pip}, that he has 
greater cause lo be sensible of guilt and pollution 
than others have ; and therefore he ascribes bis 
convictions, not to the greatness of his spiritual 
sensibility, but to. t^e 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 m reality, and that he is 
such, very evidently ; and the deeper his convic- 
tions are, the more will he feel of this persuasion. 
That he is the chief of sinners, appears to himself 
so obvious, that he believes very slight convic- 
tions only are requisite in order to perceive it. 
That man is under deep convictions, whose con- 
victions are deep in comparison with his sins ; but 
no man who is truly under deep convictions, thinks 
his convictions deep in comparison with his sins. 
For whoever does, of course thinks his sins 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 spirKual humiliation, are not sensible 
of it at the time. 

As it is with convictions of guilt, so it is with 
convictions of meanness, ignorance, inability, &c. 
In the exercise of evangelical humiliation, the be- 
liever is never disposed to regard his sense of his 
ofvn meanness as great, because it never appears 
so to hiaif considering hi^ obW^^Woti Vo ^^^^xaKoX. 



Part III. OF GRACIOUS AFFECTIOirS. 215 

Ad emineDt saint is not disposed to tbiok him- 
aelfeminent in aoy thing ; all his experience and 
graces appear to him comparatively small, espe* 
cially his humility. 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 ''el!, ^'^..l u^^jocritp under the influ- 
ence of spiritual pride, is not^ ' /ird'to any thing, 
as to his pride ; nor so quick-si^tea to any thing, 
as to his apparent humility. 

The humble Christian is more disposed to And 

fault with his own pride, than with that of others. 

He is disposed to put the best construction on the 

words and behaviour of others,a8 they regard this 

spirit, and to think hone so proud as himself. But 

the proud hypocrite 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; 

«nd is much more affected with his neighbour'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 hu- 
fDility 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 
«ome affected singularity. So it was with the false 
prophets of old, Zeeh. xiii. 4, with the hypocritic- 
al Jews, ha, Ivii. 9, and with the Pharisees in par- 
ticular, Matt, vi. 16. But it is quite otherwise 
with real humility ; those who are truly self-aba- 
sed, make no display of their humility; nor d<^ 
they at all affect singularity \u dc^^ Qt tQAXi\v^\^ *• 



216 THB BtXTK 8XGK iPait III. 

«( But thou, whea thou fastest, anoint thine head, 
and wash thy face^^' Matt, vl 17. ^^ Which things 
have indeed a shoir of wisdom in will-worship and 
humility,^' Col ii. 23, Real humility is not noisy. 
A penitent, in the exercise of self-abasement, is 
represented as still and silent : ^^ He sitteth alone, 
and keepeth silence,^' Lam. ill. 28. ^^ If thou hast 
done foolishly in lifting up thyself, or if thou hast 
thought evil, lay thine hand upon thy mouth,^ 
Prov. XXX. 32. 

Thus have 1 been particular in describing the 
nature of that self-abasement which attends holy 
affections, as it leads persons to think meanly of 
their attainments, especially of their humility. I 
have aflso described the contrary tendency of 8pir« 
itual pride. 1 have insisted the longer on this 
subject, because I regard it as a matter of great 
importance, — as pointing out a clear distinction 
between true and counterfeit humility. — Tbi« 
disposition of hypocrites to look upon themselves 
as better than others, is what God has declared to 
be very hateful to him : a smoke in bis nose, Isa. 
Ixv. 5. It is mentioned as showing the pride of 
the inhabitants of Jerusalem, that they esteemed 
themselves as far better than the people of Sodom: 
" For thy sister Sodom was not mentioned by thy 
mouth in the day of thy pride," Ezek. xvi. b6. 

Reader, let these observations be applied to 
yourself* Though you admit it as a bad sign for 
a person to be apt to think himself better than 
others, there may still exist a strong prejudice in 
your own favour; and there may perhaps be need 
of great strictness of self-examination, in reference 
to your own state. If, on reading these observa- 
tions, you are disposed to say, " It appears to me 
that noae are so bad as I am^^^ do not let the mat- 
ter rest bere^ but examine a^-xva. ^^t\i^v'''^^^ 
/Ai/iij'oufself better Ih^iu oW-i:^ otvWu^^^^^ ^^- 



pari III- OF GRACIOUS AFFECTIONS. Sit 

count Have you not a high opinion of your hu- 
mility ? Perhaps you will reply to this, '^ No, I 
have not a high opinion of my humility ; it seems 
to me that 1 am as proud as Lucifer." Still, I say, 
examine again ; self-exaltation may rest under 
this covering, and you may think yourself very 
bumble, because, as you imagine, you think your- 
self 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 answer- 
eth 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 overlook- 
ed, or but little regarded, and is always prepared 
to take the lowest place ; he receives reproof 
with meekness, and readily honours others as bet- 
ter than himself ; he is willing to be taught, and 
claims no deference for bis own understanding and 
judgment; he is not fastidious, assuming, or dis- 
posed 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, increased in goods, having need 
of nothing. 

A poor man is modest in his language, and his 
behaviour ; a man, poor in spirit, is much more 
80. It is b vain for any person to pretend that he 
is humble, and as a little child before God, when 
in his general behaviour, he is haughty, assuming 
and imperious. 

The Apostle informs us th^t tVx^ di^^MScv ^S. VHs^ 
1' 



218 THB SIXTH 8IGV Part III. 

gospel is to exclude all glorying, not only before 
God, but also before men. Rom. iy. 1, 2. Some 
persons make great pretensions to humilitj, who 
are very haughty and assuming in their behaviour: 
they ought to consider the following passages of 
scripture : ^^ These six things doth the Lord hate; 
yea, seven are an abomination to him ; a proud 
look,'* irc. Prtro, vi. 16, 17. " Him that hath" a 
** high look, and a proud heart, will not I suffer," 
Psa. ci. 5. The scriptures speak of a kind of ami- 
able modesty, arising from humility, which adorns 
the Christian character : ^' Be ready to give aD 
answer to every man that asketh you a reason of 
the hope that is in you with meekness and fear," 
1 PeU iii. 15. '* With fear and trembling you 
received him," 2 Cor. vii. 15. In this respect a 
Christian is like a little child, diffident- and modest. 
The same spirit will dispose a Christian to hon- 
our all men. A humble believer is not only dis- 
posed 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, honoured the children of Heth : 
*' And Abraham bowed himself down before the 
people of the land," Gen, xxiii. 12. This was a 
remarkable instance of humble behaviour towards 
those whom Abraham knew to be accursed, and 
from among whotn, therefore, he would by no 
means suffer his servant to take a wife for his son.* 
So Paul honoured Festus : ^^ I am not mad, most 
noble Festus," Acts^ xxvi. 25. Christian humility 
will not only dispose us to honour those wicked 
men who are out of the visible church, but also 
false brethren and persecutors. Jacob, having 
been wrestling all night with God, and having re- 

• EsHu^g wiirei, being of these child j-en of Hcthi were « g>iv< of 
JuJud to IsaaQ fUJil Hebckah. 



Part III. OF GRACIOUS AFFECTIONS. Sl9 

ceived the blessingf of Jehovah, honoured Esau, 
his false and persecuting brother : Jacob " bowed 
himself to the ground seven times, until he came 
near to his brother Esau," Gen, xxxiii. 3. He 
called him lord, and commanded all his family to 
honour him in the same manner. 

Thus have 1 endeavoured to describe, according 
to scripture, the disposition and behaviour of one 
who is governed by 9 truly* gracious humility. 
Now it is from such a disposition as this, that all 
truly holy affections fldw. True Christian love, 
both to God and to men, is a humble love ; the 
de<^ires of the saints, however earnest, are hum- 
ble 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 behaviour. 

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

According to what has be6n already shown, all 
gracious affections arise from the understanding 
being spiritually enlightened, as to the excellency 
and glory of divine things. But all spiritual dis- 
coveries are transforming, and not only produce a 
change in its present sensations and exercises, but 
in the moral state of the soul : ^^ 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. 
in. 18. Tliit power is peculiar to '' the 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 thatoMx 
dispositions can be really chaT\ge^. "^^^ ^\^^^^^- 



S30 TU BEvsara nov Ftft III. 

ries or illaminatioiui, bat those which are super- 
nataral aod divine, will produce this effect. 

The scriptares, speaking of conversion, ose 
terms which strongly imply, or very clearly ex- 
press a change of nature or disposition : they 
speak of our being born again; becoming new 
creatures; beingrenewed in the spirit of the mind; 
dying to sin, and living to righteousness ; patting 
off the old man, and putting on the new man ; <h 
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 experienc- 
ed the work of conversion, they are certainly de- 
ceived. Conversion, if we ought to give any credit 
to scripture, is a universal change of disposition, 
a rieal turning of the soul from sin unto God. A 
man may be restrained from sin, before he is con- 
verted; but, having experienced that gracious 
change, he is not only restrained from sin, but 
made to hate it. If, therefore, the high affections 
of the supposed convert have ssr declined, that 
there 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 carnal, as lukewarm and anti christian 
as ever; these circumstances afford such power- 
ful evidence against him, that the finest story about 
experience that could possibly be told, would be 
regarded by the judicious Christian as possessing 
no value. For in Christ Jesus, neither circum- 
cision, nor uncfircumcision ; neither a forward pro- 
fession, nor a diffident one ; neither a fine story 
about experience, nor a poor one, avails any 
thing ; but only a new creature. 
Iff for a time, thei^ seems to be a great change 
/n aoy particular persoU) Wl \.\»X cXi«i\^^ %fUc* 



ViXt Itl. OE GRACIOUS AFFECTIONS," 221 

wards disappears, 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 ; 
conversion does not completely eradicate consti- 
tutional peculiarities ; those sins to which a man 
was naturally most inclined before his conversion, 
will be most likely to ensnare him afterwards* 
Yet conversion effects a great change, even with 
respect to constitutional propensities ; and though 
grace, whilst we are in this world, does not entirely 
destroy, yet, in a great measure, it corrects 
or subdues, bad natural tempers. The change 
wrought in conversion is universal, having respect 
to whatever is sinful ; the ol<l man is put off, the 
new man is put on. The subject of this change 
is sanctified throughout ; he is made a new crea- 
ture, 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 con- 
-version, was, by his natural constitution, strongly 
inclined to any particular sin, converting grace 
will make a great change in him with respect to 
that propensity, so that, though he may be »liU 
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 
character. True repentance, in some respects, 
turns a man more particularly against those sins 
by which he has most dishonoured God. He who 
discards other sins, but retains that to which he is 
constitutionally inclined, is like Saul when sent 
against the enemies of God, the Amalekites, with 
a strict charge to save none of them alive, but 
utterly to destroy them, small aDd great. He 
destroyed the people, but saved l^^ft Vvcw^* 
Some persons foolishly ar|j\xeV\x^\.>Jattttx^^^'^ 



2SS TBS sSTEirrR srotf Putfll. 

affectioiui are gracious, because when they eiib. 
tide, no spiritaal life is experienced. Tbejr think 
it is evident that what thej experience is whollj 
of God, ^^ because,'^ say thej, ^^ when God is de- 
. parted, we see and feel nothing spiritnallj, aad 
are no better than we used to be.'^ It is jLnie that 
all the grace possessed by tlie saints, is derived 
entirely and immediatiely from God ; bat those 

Eersons are paistaken, as to the manner in which 
e commnnicates his Holy Spirit, and imparts sav- 
ing grace to the soul. He gives his Spirit to be 
united to the faculties of the soul, and to dwell 
there as a principle of spiritual life and activity ; 
so that the mind, thus endued with grace, is pos- 
sessed of a new nature, or holy disposition. 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 iv. 14. vii. 38, 39. Grace is 
compared to a seed not only sown in the ground, 
but as having root and growing there. 

' As it is with spiritual discoveries and afi*ections 
at conversion, so it is with all illuminations and 
afiections afterwards : thej are all transforming. 
They continue to possess the same energy as at 
the first ; and they penetrate, and aflect, 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 by di- 
vine grace to the end of life, until it is made per- 
fect in everlasting glory. Hence the progress of 
this work, is represented in scripture, as a contin. 
ued conversion, or renovation of nature. The 
Apostle Paul exhorts the saints at Rome, to be 
traosformed by the renewing of their minds, Rom. 
xiL /, 2. And in writing .to iVie ii\l\i^vAVci Christ 
JesuQat JSjiliesus, he teWs tVi^m, W^^V^ c^^%^ 



Part III. ov GRACIOUS Affectioits. 293 

not to pray for them, that God would give them 
the Spirit of wisdom and reveiatioD, in the know- 
ledge of Christ; the eyes of their understandings 
being opened, that they might know, or experi- 
ence, what was the exceeding greatness of the 
power of God towards them that believe, accord- 
ing to the working of his mighty power, which 
he wrought in Christ, when he raised him from 
the dead, and'set him at his own right hand in the 
heavenly places, Eph, i. 16, kc. In this passage 
the Apostle has respect to the power of God in 
converting and renewing the soul. He also ex- 
horts the same persons to put off the old man, 
which is corrupt according to the deceitful lusts ; 
and to be renewed, in the spirit of their minds ; 
and to put on the new man, who after God is 
created in righteousness and true holiness, Eph. 
iv. 22—24. 

There is a kind of high affection which some 
persons experience^ which afterwards leaves them 
without the appearance of any abiding effect The 
impression passes away, so that a degree of rapture 
is soon exchanged for spiritual languor and inac- 
tivity. It is not thus with high gracious affec- 
tions ; they leave a sweet savour and relish of di- 
vine things, and a stronger bent of soul towards 
God and holiness. The face of Moses not only 
shone while he was oh 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 tlj^t 
they have been with Jesus, Acts iv. 13. 

VIII. Gracious affections are attended 
by the same spirit «ixlA. \fc\K^^\^ ^\ikK}ck 
were jaanifested by 3t»u'a^\»cv&V 



fft4 TBB SIOKTB n«V Piftllt. 

ir we jn^ge of the nature of CbriktiaDity, by the 
word of God, this spirit, and tem^r most be re* 
garded as forming the trae, and di^tinguishiag dU^ 
position of all real Christians ; it is the spirit by 
which they are "so governed ^hat they tak|9 from it 
their proper olMUPacter, and denomination. This mr 
evident from the description which Christ gives of 
the temper of those who are trnly blessed.: 
^^ Blessed are the meek, for they shall inherit the 
earth. Bless^ are the mercifal, for they shall 
obtain mercy. Blessed are the peace-makers, for 
they shall be called the children of God,*' Matt. v. 
•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,kindnes8, 
humbleness of mind, meekness, long-suffering; for- 
. bearing one another, and forgiving one another,'' - 
Col, iii. 12, 13. The Apostle, speaking of that 
temper or disposition, without which none are true 
Christians, describes it thus ; ^^ Charity suffereth 
long, and is kind ; charity envieth not : chanty 
Tauntetb not itself, is not" easily ^' puffed up, doth 
not behave itself unseemly, seeketh not her own, 
is not easily provoked, tbinketh no evil,'^ 1 Cor. 
xiii* 4, 5. Describing the characteristic marks of 
true Christian grace, the same Apostle chiefly in- 
sists upon what belonfifs to such a spirit and tem- 
per as those of which 1 am speaking: '*• The fruit 
of the Spirit is love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temper- 
ance," GaL V. 22» 23. The Apostle James, speak- 
ing of that wisdom which is fronS above, says, ^^ If 
ye have bitter envying and strife in your hearts, 
glory not, and lie not against the truth. This 
wisdom descendeth not from above, but is earthly, 
seosualy devilish. For where envying and strife" 
Mre, "there is confusion^ wid ^^^x^ wv\^^-^ 



Part III. ov GRACIOUS Afebctions. 225 

But the wisdom^^ which ^* is from above, is first 
pure, then peaceable^ gentle, and easy to be en- 
treated, full of mercy and good fruits^^' Jcmei 
iii. 14—17. 

Every thing that belongs to holiness of heart, 
belongs also to the nature of true religion ; but 
the spirit of holiness, as appearin^f in some partic- 
ular graces, may more especially be called the 
Christian spirit or temper. There are some vir- 
tues which, in a peculiar manner, agree with the 
nature and design of the gospel constitution ; and 
which were more particularly exercised by Jesus 
Christ in the work of redemption* These virtues 
are humility, 'meekness, love, forgiveness and 
mercy : they therefore belong, in a very special 
manner, to the Christian character. 

These virtues are represented as forming the 
character of Christ himself, the great Head of the 
Christian Church ; ^^ Tell ye the daughter of SioD, 
Behold thy King cometh unto thee, meek and sit- 
ting upon an ass, and a colt, the foal of an ass," 
Matt. xKi. 5. <^ Learn of me,'' said the Redeemer 
himself, ^^for 1 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 charac- 
teristic of Christians. Christians are Christ-like. 
None deserve to bear the name, who do not ex- 
hibit th)B likeness of Christ : the new man is re- 
newed, after the image of him that creates him, 
Col iii 10. The elect were predestinated to be 
conformed to the image of the Son of. God, that 
he might be the first-bom among many brethren, 
Rom. viii. 29. Christ is full of grace, and all Chris- 
tians receive of his fullness, grace foe ^c^ce*. Vk^x.^ 
is grace in Christians answenng Vo ^lWi^\tk^^^'^'^^ 





f9$ T«s siovimnHr^ QiitnK 

• • • ■ , ' 

such a conespondence as. th««ci' V- between Uie 
wax and the seal, the same kind. ^fgraceSi^aVd 
•och a spirit and temper. Christians who shiie 
If reflectiiig the light of the Sun of Rigfateona* 
ness, shine. with the same kind of brlg)|ij|i^||||i..Jhe 
Mune'mild, boMHuuit beams. Those 
apiritnal teiii|P^hich are kindled 
beayen, burn with the same kind njfUtj^iUKi It 
wonid be strange if Christians were no(.tfw.«nn«^ 
tefjj^ an(topirit as Christ, when thej live so that- 
it is not they that li?e, but Christ that liveth in 
them. A Christian spirit is the mark which - 
Christ sets npon the souls of his people ; his seatf 
in their foreheads, bearing his image and super- : 
acription. Chdstlans^ are.. followers, or imitators 
of Christ, and thej are so in proportion as they • 
learn of him, who is meek and lowly of heart: 
True Christians are distinguished by the meek> 
and loving temper of Christ;, fs^s many as are 
in Ciirist, have put on Christ. Rom- xiii. 14. The 
chmA is not only clothed with his righteousness, 
but also adorned with his graces. 

That the virtue here spoken of, is of the very 
nature of the Christian spirit, is evident from this' 
-—the dove is the symbol chosen of God to repre- 
sent 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 em- 
blem 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 ia 
none of his." Rom. viii. 6* 

Meekness is so much the character of the saints, 

that the words meek and godly^ are used in scrip- 

tare as sjnonimous terms. The wicked and the^ 

meek are set in oppoailiou lo ^^Ocl oxV^^t* ** Yet 



Fart III. OF GRACIOUS aftectioits. !227 

a little while and the wicked shall not be ; — but 
the meek shall iDherit the earth," Psa. xxxvii. 11. 
*^ The Lord lifteth up the meek ; he casteth the 
wicked down to the ground.'*' Psa. cxlvii. 6. 

It is without doubt principally on this account/ 
that. Christ represents the heirs of heaven as little 
children : ^^Sufier little children to cdme unto me, 
and forbid them not, for of such is the kingdom of 
heaven,'^ Matt, xix. 14. Little children are meek» 
and though irritated, their anger is of short con- 
tinuance. Tfipy do not cherish resentment, or 
entertain deefi^-rooted malice. They are ingenu- 
ous and sincere ; strangers to all disguise. The/ 
are pfiant, diffident of their own understandings 
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 
then no such thing as Christian intrepidity or for- 
titude ? To this 1 reply, there doubtleiii Jl. 
The whole of a Christianas life is very properly 
compared to a warfare. The most eminent Chris- 
tians are the best soldiers, endued with the great- 
est degree of Christian courage. Many persons 
appear to be mistaken as to the nature of Christ- 
ian courage. It is very different from brutal 
fierceness. It consists in strength of mind exert- 
ed through grace : 

Firsts in ruling and subduing ouir evil passions ; 
and 

Secondly^ in steadfastly exercising holy disposi- 
tions, without regarding opposition. But the 
passions which are restrained in the exercise of 
Christian courage are those very passions which 
are vigorously exerted in unsanctified boldness ; 
and those affections which are vigorously ex^t\ft!^ 
in hol^ iatrepUUtyy are in 4\te(;\ o^ ^^^VCvycvV^ ^^^ 



238 THE BIGHTB SIGIT F«rt III. 

unhallowed passions of carnal men. Though 
Christian courage is exerted in opposing the ene- 
mies which are without us, jet it is chiefly exert* 
ed in opposing those which are within us. The 
fortitude of a good soldier of Jesus Christ, appears 
in nothing more than in steadfastly maintaiDiDg a 
holy calmness, meekness and benevolence of mind, 
amidst all the injurious behaviour of this prejudiced 
and persecuting world. ^^He that is slow to anger, 
is better than the mighty ; and he that ruleth bis 
spirit, than he that taketh a city." Prov, xvi. 33. 
The most certain way of forming a right judg- 
ment as to the nature of holy fortitude, is to look 
to the Captain of the host of God, our great lead- 
er and example, 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 an- 
gry passions, or vehement declamations against his 
persecutors ; he opened not his mouth, when op- 
pressed ; he went as a lamb to the slaughter, pray- 
ing that bis Father would forgive his enemies, 
because they knew not what they did. When one 
of his disciples, who professed great zeal and bold- 
ness 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 aud wicked oppo- 
sition, maintaining the humility and gentleness of 
the Lamb, in union with the harmlessness and af- 
fection of the dove, we may at once conclude that 
they are good soldiers of Jesus Christ. Wher 
persons are fierce, and express violent passions 
tliejr maoifest weakn^a i^xW Vtovi &i:UCude. 



^art ill. OF ilAAolOITB AFFKCtlONS. S^ 

There is a kind of boldness which arises from 
pride. Frodi (bis principle a man may be forward 
to expose himseif to the dislike of the world, and 
even to provoke its opposition. It is the nature 
«f spiritual pride to affect singulai'iljr, and to coui^C 
distinction. Proud professors often place them- 
selves in a state of warfare with those whom they 
call carnal, that they may be more highly esteem- 
ed among their own party. True Christian forti-* 
tode is universal) bearing us above the displeasmre 
of friends, as well as of enemies, so that induenced 
-'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 
despised by his own party, is amdCb more proper 
test of his religious fortitude, than his being for- 
ward to expose himself to the reproach of ene- 
mies. The Apostle sought not glory either of the 
Heathens^ or of the Jews, or of the Christians^ 
1 Thess, ii. 6. He is bold for Christy who has 
fortitude enough to Confess his fault openly, eveu 
before his oppos^rs^ when he has committed one 
that requires such confession. Such conduct as 
this is a far more decisive evidence of holy cour- 
age, than resolutely and fiercely opposing our 
enemiesi 

As some persons are mistaken respecting the 
nature of Christian Courage, so are they as to the 
tiature of evangelical zeal. It is indeed a flame^ 
but it is a mild one ; or rather it is the heat and 
fervour of divine love, or Christian charity ; the 
most benevolent principle that can exist in the 
heart of man, or of angel. It ardently and vig- 
oro'isly flows out towards itn object ; and so of 
course.in opposition to whatever is contrary to that 
object. It stimulates mdeed to vi&foroos op^osllv^^x 
but it is rather againjit ain^ Wkmi ^ti\i^\%« ^\>X.«c^^^^ 



againit the penotu of men, i? no part of its utare, 
^hil quite the coDtrarj; forsomucfa the warmer oar 
Spal it and the higher it is rsiaed, »o moch tW 
nrtber ere we from inch a spirit m this, and le 
nuch the oaore are we filled with love, both to the 
^•tII and to thejtoocl. This appears Ithi wb^tlw 
jvst now beeittUiaerved, that its verjr ttaiore aai 
Mience ii the fervoar ofCbrMtian love. And ai |o 
what opposilicH) it potsewee to lio, it ii primarijjr 
uid chiefly againit the iniqaity ofonrown hearty 
There ii therefore nothing io Irne ChriitiaD zeal, 
contrary to that spirit of meeknesi, genfl^eai 
and Iotb; — that spirit of allttJe child, which haa 
been ipoken of; but on the contrary, ever; thing 
perfectly agreeable to its nature, and tending to 
promote its increase. 

Bat in speaking more particnlarly npoa the 
Christian temper and spirit, I would observe that 
the scriptures very clearly and expressly enforce 
the absolute necessity of oiercy, forgiveness and 
love, as exercises belonging essenlially to (be dis- 
poaitloa and character of every Chrisiiao. 

The scriptures are as decisive as possible in 
asserting that oooe are troe saints, but those who 
. are ofa disposition to pity and relieve the indigent, 
and afflicted; "The righteous showeth mercy, 
andgivetli,"/*»a. sMvii. 21. "/fe it ever mercinil 
and lendelh," ver. 26. '^ He hatb dispersed, be 
hatb given to the poor," Psa. cxii. 9. " He judged 
the cause of the poor and needy : — vas not this to 
know me? saith Ihe Lord," Jer. siii. 16. " Pure 
religion and nodefiled before God and the Fathei*, 
is this, To visit the fatherless and widows in their 
affliction," &c. Jantei i. 27. " Blessed art the mer- 
ciful, for they shall obtain mercy," Malt. v. 7. 
JPor he shall have judgment, without mercy, that 
AmUi tbowed oq mercy.— Yfitftl ixnh it ^ rofit^ bv 



Part II T. oT oBAcioirs affections. 23| 

brethren, thought man say he hath faith, and have 
not works ? If a brother or a sister be naked, and 
destitute ofdailj food^andone of jou saj-^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 ?" Jo*, ii. 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^ iii. 1 7. Christ, in the de- 
scription of the day of judgment, represents the 
different sentences as being passed, accordingly as 
men have been merciful or otherwise. His de- 
sign in giving this description, is evidently to im- 
press 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 that day. In 
scripture, the terms, a righteous man, and a mer- 
ciful man, are synonymous expressions : ^^ The 
righteous perisheth and no man layeth it to heart; 
and merciful men are taken away, none consider- 
ing that the righteous is taken away from the evil 
io come^^ ha, Ivii. 1. 

As to a forgiving spirit, or a disposition to over- 
look 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 forgiven ; and that if we are not of 
such a spirit, it is a proof that they are not for- 
given. He seems to take special care that we 
should notice this, and always bear it in our minds : 
" Forgive us 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 tres- 
passes, your heavenly Father will also forgive 
yoQ. But if ye forgive not men Ibeit VsL«li^^aai^9^^ 



temper, that tbey i^rf atlj murepretent it, and ex^ 
bibit Cbristiabity as if it were quite different from 
What it ii, as delineated in the sacred w riti^gSw-«t 
The scriptures know nothing of selfish, ill teoH 
pered and contentions Christians. A greater ab» 
fordity cannot be thought of than a morose, hard- 
bearted, coyetoos, proud, malicious CbristiaD. We 
^ould endeavour to bring men to the rules of the 
word of God, and not so to stretch those rules, m 
order to include ourselves, and our friends, as to 
make them of no effect 

It is true that allowances must be made ibrut* 
nral temper, but not such allowances as admit that 
those who were wolves and serpents, are noiv con^ 
Terted, 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 as great a tendency to restrain 
and mortify those sins which are contrary to the 
spirit mentioned above, as it has to mortify drunk- 
enness or lasciviousDess. The scriptures repre** 
sent the change wrought by (he gospel, as appeart 
ing more particularly in a change of spirit and 
temper : '^ The woir-..3bal] dwell with the lamb, 
and the leopard shall lie down with the kid; and 
the calf, and the young lion, and the fatling toge* 
ther ; and a little child shall lead them. The cow 
and the bear shall feed, their youngf ones shall lie 
down together, and (he lion shall eat straw like 
the ox. And the sucking child shall play on the 
hole of the asp, and the weaned child shall put bis 
hand on the cockatrice^ den. They shall not hotl 
nor destroy in all my holy mountain ; for the earA 
shall be full of the knowledge of the Lord, as tliil 
waters cover (he sea,'^ ha xi 6 — 9. See also hn^ 
Ur, Jl6» Accordingly ?re C^ud) X\i%\i vd^ ^ 



Part III. OT cBAciovs affectiojts. 2S5 

tive church) converts were remarkably 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 bating one another. But after 
that the kindness and love of God our Saviour ap- 
peared, — not by works of righteousness which we 
have done, but according to his mercy he saved 
us, by the washing of regeneration, and renewing 
of the Holy Ghost," Tit. iii. 4, 6. " In — which ye 
also walked ; — but now you also put off all these; 
anger, wrath, malice, blasphemy, filthy communi- 
cation out of your mouth,'' Col iii. 7, 8. 

IX. Gracious affections soften the 
}ieart^ and are accompanied by a Christian 
tenderness of spirit. 

False affections, however they may seem at first 
to improve the disposition, have, in the end, a ten-* 
dency to harden the heart ; and the consequence 
is, the persons thus deluded, become less affected 
by their sins, and less circumspect in their con- 
duct ; less Dooved 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 certain 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 than they 
were before, in the neglect of such duties as are 
troublesome and inconvenient. They aie not so 
l^rmed at their own defects and transgressions, 
iod are more liable to yield to temptation. They 
jire now less attentive to their behaviour in the 
boly presence of God, in the time of public ^^ ^xv 



236 THE iriBTTH SIGN Part III. 

convictions, they took much pains in religion, and 
denied themselves many gratifications ; but now, 
thinking themselves oat of the danger of hell, they 
are more disposed to avoid the cross^and save them- 
aelves the trouble of performing difficult duties. 
< Such persons as these, instead of embracing 
Christ as the Saviour/rom their sins, trust him as 
the Saviour o/" their sins ; instead of fleeing to him 
as the rtfiigt from their spiritual enemies, they 
make use of him as ^dtftnct of those enemies. 
They make Christ the minister of sin, and trust in 
faim to preserve them in the quiet enjoyment of 
tiieir unholy gratifications. Thus they take the 
piace of the children of God, even his bosom, and 
fi^ht against him with weapons hid under his 
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, turn- 
ing the grace of God into lasciviousness, Judt^ 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 Chris- 
tian, is well repres^ted by our Saviour when he 
compares such arone to a little child. The affec- 
tions of a child are easily moved. It is tearful and 
diffident, pliant and compassionate. 

Hence gracious affections do not tend to make 
persons forward and noisy, but rather the contra- 
ry. Real Christians are disposed to clothe with a 
kind of holy fear, all their behaviour towards God 
and towards man. Fm. ii- 11. 1 Pet. iii. lo. 2 Cqt^ 
vii. 16. EjpK vi. 5, I PtU iii 2. Rom. xi 20. 

fiut some may ask, is there no »^iioii thinly then 

as holy confidence in prayer, and in tlie other <Ia- 

ties of divine worship? I answer there undonbt- 

edlj 13^ and it is chiefly lo b^ ^o\i\i^ Vti ttsixti^Tvt 



Part UU OP oaAciovfi avfkctiosti, * €37 

saints, possessing a high degree of fs»th aod love. 
Cut this holy confidence is not at all opposed to 
reverence. It removes or iest^ens that distance 
which arises from moral causps, or alienation of 
beart ; 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 
tbe nature of things, necessariljf exists betw^n 
the Creator and the creature Confidence in the 
sinner, possessing a proper view of God, and of 
himself, will not induce him to approach bis Ma- 
ker with less fear and reverence than the angels 
in heaven de, who cover their faces before jiiis 
throne, ha, ?t. ^. Elijah, that great prophet, ^bo 
lanjoyed so much holy familiarity with God, wl^ea 
conversing with him on the mount, wrapped hia 
face in his mantle. It was not from servile dread, 
occasioned by the terrible wind, and f^arthquake, 
and fire, that hfi thus acted ; for these had ceased, 
and God then apoke to him as a friend, ^^ in a still 
fmall voice,'' I Kings^ zix, 12, 13. And Moses, 
with whom Godapake face to face, as a man speaks 
with hid friend, and who was distinguished above 
all the other prophets by the familiarity to which 
lie was admitted, at a time when he enioyed the 
greatest nearness to God, ^^ made baste,^^ it is said, 
^^ and bowed his head towards the earth, and wor-* 
shipped." Exod, xxxiv. 8. 

There is a most improper, and impudent bold^* 
aess, 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 sen* 
sible of the natural and moral distance sabsistiog 
between God and themselves. They are like the 
Pharisee, who drew near boldly, in confidence of 
his own eminence in holiness ; whereas.^ if the^ 
were sensible pf their ^\\^ik^»^ ^^1 ^w\^ "^^v 



fM rmm mvnmmm MK'Itt 

more like (Ve Pablieao, who *^ stood afii^ ofl^ and 
dant not 8o amch as lift up hit ejes to heaTeo ; 
bat smote apon his breaft^'sajiDg, God be metdfol 
to ne a tinoer." it becomes such siofal creator^ 
as we are, to approach a holj God, althoQgli wiA 
faith and without terror, yet with cootritioa^ peft^ 
iteoce aod confusion of face. It was foretold'ttat 
this should be the disposition of the church,' hi 
her latter*daj glory, when God should afford her 
remarkable comfort, by the revelation of his (sot- 
enant^oiercy to her: ^^ I will establish mita thee 
an everlasting covenant. Then shalt thon nsmem* 
her thy ways, and be ashamed. — Ai^ I will estab- 
lish my covenant witii thee, and tfam shalt kbow | 
that I am (he Lord ; (hat thou may est remember, ' 
and be confounded, and never open tbymoutfa any: ' 
more, because of thy shame, when I am pacified 
towards thee, for all that thou hast done,Mjlth th^ 
Lord God," Ezek. xvl 60^ &c. The woman of 
whom we read in the seventh ctopter of Luke^ 
who, according to the testimony ofthe Redeemer 
himself, had much of that lov^i^hich casteth out 
fear, approached Christ in an acceptable manner, 
when she came with modesty, 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 accom- 
panied by this tenderness of spirit, is this, — true 
grace promotes convictions of conscience. Con- 
victions are usually the first i/vork of the Holy 
Spirit, and after conversion succeeds joy and peace 
in believing. This experience has a tendency |a 
pat an end to terror^ though it rather increata 
tbatk dimiDishes convVclVou^. W ^ck^^\vtA.^^^iff 
coDscience^ bat rendeia it moY^ ^^\i%^^ ^ ^^[L 
beiaous aod dreadful n^Ut^ oi ««i- ^w» Aasa*» 



Part III. OF GRACIOUS AFPEcrrioifs. 239 

to give the mind a clearer coDception of the same 
things respecting sin, of which it was convinced 
under the first workings of (he Holj Spirit ; that 
is, its direct opposition to the will and honour of 
God, his utter detestation of it, and the dreadful 
punishment it deserves, and to which it leads the 
finally impenitent. And uot only so, hut it con- 
Tinces the mind of the infinitely 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 
having been heated, and then suddenly quenched, 
becomes much harder tnan before. False con- 
versions put an end to convictions of conscience , 
and so either remove, or greatly diminish, that 
tenderness of spirit which was manifested under 
legal convictions. 

All gracious affections promote this Christian 
tenderness, or siensibility. It is promoted not only 
by godly sorrow, but by evangelical joy : *' Serve 
the Lord with fear, and rejoice with trembling,'' 
Psa. ii. 11. Gracious hope has likewise the same 
tendency : '^ The Lord taketh pleasure in them 
that fear him, in those that hope in his mercy,'' 
Psa. cxlvii. 11. Indeed the more there is of this 
hope, the more there is also of this holy sensibility 
of soul. The more servile 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 decreas- 
ed, in the same proportion will the fear of liis dis- 
pleasure itself be decreased ; and as the fear of 
hell is diminished, in the same degree will the 
fear ofaio be a ugmented. The TemoN A ^^ \w^i^s^^ 
aff to our state^ is attended by ^ ijt^^^\>CvyftaN.^ ^^* 



crease of holy jevloosj) m to (mt owd hcrartt^ out 
owD strength) o«r own tritdom, kc* The lets we 
are afraid of Dalara^e1^il, the more we are likely 
to be afraid of moral e?il^ or the evil of sin. The 
■lore we haye of holy bold&es», the less have wi 
of self cdnfideiicei As we are delivered from tbi 
fear of hel% we are« id the saaaie degree, nwdb 
sensible of having deserved it The less liaUe 
are we to be shaken in faith, the more easily art 
we moved by the solemn warnings ofGod^ andliy 
the calamities of others. 

X. Giracioua affections possess a beaa- 
tiful symmetry. ^ 

Not that this symmetry is perfect in the fftt^ 
ent life f it is often defective in many things, 
throagh the imperfection of grace, for want of 
proper instruction, or through some particularud^ 
happiness of natural temper. But still there is 
never that monstrous disproportion in the gra^ 
cious affections, and the various fiarts of true re*: 
ligion in the saints, which is,4fery often observa-* 
ble in the counterfeit graces, and false religion oft 
hypocrites. 

The holy affections of the saints possess that 
proportion, which is the natural consequence of| 
the universality of the work of sanctification. 
They have 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 htm every grace, and 
they who are his receive of his fulness, grace for .] 
grace. John^ i. 14, 16. There is every grace 
in them which is in Christ; grace answering to 
grace; the same beautiful proportion which is in' 
lie original, — feature fot fe^.V^i^s*"'''^*^®^®'' ^^^ 



Part III. OE dRAciovs affections. 241 

member. The Datura! body consists of many mem- 
bers, all ID beautiful proportion ; so it is in the new 
man, consisting of various graces and aJ6fec(ions« 
The body of one who was born a perfect child, 
may fail of exact proportion through distemper ; 
yet the disproportion is by no means like that of 
those who are born monsters* — It is with hypo- 
crites as it was with Epbraim of old : — ^^ Ephraim 
18 a cake not turned,^' half baked and half dough 
— there is no uniformity in their affections. 

There is in many hypocrites a great dispropor- 
tion as to the several kinds of religious affections, 
— Holy hope and Loly fear are united in the saints. 
See Psa. xxxiii. 18, cxlvii 11. But hypocrites 
have the firmest confidence, while they are void 
of reverence, self-diffidence and caution. The joy 
of the saints, however great, is invariably attend" 
ed by holy fear The disciples on the morning 
of the resurrection of Christ, '* departed quickly 
from the sepulchre, with fear and great joy, "Jl/a^l. 
:xxviii. B. But hypocrites rejoice without tremb- 
ling ; 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 with 
them after their joy is established. Although 
Christ hath borne our griefs and carried our sor- 
rows, so that true believers are freed from the 
•orrow of everlasting punishment, and may appro- 
priate the consolation fvhich he has provided ; yet 
this does not prevent their joy from being attend- 
ed by the sorrow 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 hyDQCtv\.<^ ^!& ^^s^.^^^ssi^ 

W 




tial deficiencj, u to tQine kinidft of rtUgiooi oi 
tioDs; bat also a ttraDgie diiprpportiaii,'ui 
iame affections, with regard to different oli^ecl 

Some make a g^eat shoir of loye to Ood| 
perhaps have- been mach affected by what 
haTO beard, or thoqgbt respecting him ; . but 
have not a spirit of loye and benevolence Um* 
inen; they are disposed to envy^ evil 
contention and revenge ; and are not vetgr at 
and conscientious in observing the commanc 
of doing to others, i» they would that others sh< 
do to them : jf a man say, I love God, and fa^ 
eth his brother, he is a liar,^^ 1 J^n^ iv. 10 
on the other hand, there are somf^ho appei 
if they had a great deal of benevolence to 
who have no love to God. 

Again, there are some who have strong 
tions for particular persons ; but their love is 
from being so extensive and universal, as ti 
Christian love is. They are warm in their affc 
tions for some, while they are bitter in th#^eiif 
mity against others. They Hfe 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 heaveti; 
for he maketb his sun to rise on the evil and <» 
the good. — For if ye love them that love yon 
what reward have you? do not even the publi- 
cans the same ?^' Matt, v. 45, 46. Some evidence 
great affection for their neighbours, and are e» 
raptured with the company of the children of Go^ 
abroad ; while, at the same time, they are churl 
ish towards their wives and their other domestica 
and are^ery negligent of relative duties. 

As there is a monstrous disproportion in thi 

J^ve of some professors, in its exercise towardi 

<Ii£ferent persooe, so Iheie Vft Vci v\& ^x&rciaa to 




I 

• Part HI. OF GRACIOUS affections. 243 

' wards the same persons, at different times. Some 
persons evidence^great love to men, as it respects 
their temporal welfare, hut appear to have no 
concern for their spiritual and everlasting happi- 
ness. Others, on the contrary, pretend to have 
great love for the souls of men, while they have 
DO concern for their temporal comfort. The ap- 
pearance of great concern for the souls of men 
costs nothing; but in order to promote their tem- 
poral ease and comfort, it is necessary to part with 
money. But true Christian love to the brethren 
extends both to their spiritual and temporal in^ter- 
ests; and in this it resembles the love and com- 
passion 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 compassion to'the souls, and the bodies of men, 
shown to the same individuals : ^^And Jesus, whea 
he CoiDe out, saw much people, aVid was moved 
with compassion toward them, because they were 
as sheep not having a shepherd ; anH he began to 
teach them many things, Marky vi 34, &c In 
the sequel, we have an account of his compassion 
to their bodies- They had been a long time with- 
out food, and he fed five thousand of them with 
five loaves and two fishes — Now if the compas- 
sion of professing Christians, does not operate in 
the same ways, it is evidently not (rue Christian 
compassion. 

Further, it is an evidence that our affections are 
not evangelical, if we appear to feel much for Hie 
imperfections of our fellow professors, as their 
lukewarmness, &c. but are in no proportion sen- 
sible of our own. A real Christian may be affect- 
ed bj the lukewarmness of oXVifti «K«^\»^ %».^\s!«^ 



(N4 raat Ttarrm amv Pirt 10^ 

Boara over it; bnt at the tame time he will eftot 
fi^el so much for thie imperfections of otber», at 
for those of his own. The latter are most in view, 
and of those he is most ready to complain. A less 
degree of spiritaai iufluence will lead a person to 
fiity himself, than what wonid indnce him rightlj 
to reel the calamities of others; and if men have 
not the inferior degree of gracions influence, we 
• m^y at once infer, that they do not possess the 
greater. 

And here I wonld observe^^-and the ohserva* 
tion may be regarded as a general criterion, — 
That if persons pretend to high attainments in 
religion, bat do not appear to have arrived ikt cer- 
tain lower attainments, it is an evidence that their 
profession is of no value. For example, if they 
profess to be greatly affected by the wickedness 
of their own hearts, bnt 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 etemarWelfkre; but at the , 
same time have not confidence enough to trust 
him with a small part of their property, devoted 
to pious and charitable purposes ; — under these 
circumstances, their professions are manifestly 
of no value. 

What has been observed of the affection of love, 
inay be also observed of all the other affections, 
in their reference to religion. When they are 
genuine, they extend, in a proportionate degree, 
to all the various things which form thf ir proper 
objects ; b^t when they are spurious, they are in 
general strsiigely disproportionate. It is thus, 
with reUgious desires ; in the saints, they have re- 
epect to all those things in general which are spir« 
itual aai excellent, aud tVisil Vu ^to^^T^^raiX.^ Wx^is 



Part III. OF GRACIOUS APFECTIONS. 245 

excellency or importance ; but in false professors, 
the case is often quite otherwise. The latter pur- 
sue with impatient vehemence, something of small 
importance, while they treat with coldness and 
indifiference, other thingfs of far greater conse- 
quence. Thus, for instance, some persons have 
a strong inclination to declare to others what they 
experience, and perhaps to exhort them ; while 
at the same time they pos^^pss no proportionate 
inclination to other duties, to which true religion 
lias 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 
ri^ht principles, they are exercised agiainst all 
kinds of sin m proportion to the degree of their 
turpitude : ^^ i hate every false way," Psa, cxix. 
104. But false hatred and zeal against sin, are 
exercised against some particular sins only. Thus 
some persons are very zealous against profane- 
ness, and pride in dress, who themselves are no- 
torious for covetpQsness, and perhaps for backbit- 
ing, envy, turbulence of spirit, and hatred towards 
those who have injured them. False zeal is ex- 
ercised against the sins of others only; but truly 
Christian zeal, cbiefily against our own. Some 
profess to abhor their own sins of heart, and ex- 
claim much against their inward corruption ; and 
yet make light of sins in practice, and seem to 
commit them without much restraint or remorse. 

As there is a much greater disproportion in the 
exercises of false religious affections, than of true 
ones, as to different objects, so there is also as to 
different times. For although true Christians are 
not always alike, yet there is not that instability 
in them, as in false professors. The righteous 
man is said to be one who&e Vie^tl V& &^ft^^ \.^>»X* 

W 2 



f46 VBB tsffTS «MV PttriHL - 

ingr in God ; to have bis heart established with 
grace ; and (o bold on his way, Poju cxii. 7. H^ 
ziii. 9. /o6, XTii. 9. If therefore penoos are re- 
ligioiis only by fits, it is evident that their reliy- 
ions affections are unsound. They are Jike c«r« 
tiin waters, which io the time of a ahower flow 
«akbandantty, but are afterwards soon dry. A real 
^teint on the contrary, is like a stream flowing froaa 
4^h|Miiipetnal spring; thongh it may be greatly in- 
^Mfid by a shower, and decreased by droogfat, 
It yet constantly runs. ^*The water that I shall 
gi?e him, shall be in him a well of water, spring- 
ing up onto everlasting life,^' Jo^ iv. 14. Many 
Jbypocrites are like comets,, which appear for a 
while with a great blaze ; they are very irregn^ 
lar, and unsteady in their motion, and are there* 
fore called wandering stars, Jtude^ IS. 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 
religious aifections as to different times ; so there 
often is as to different situations. Some are great- 
ly affected in company, but quite otherwise in pri- 
vate meditation, and in secret converse with God. 
A true Christian undoubtedly delights in religious 
fellowship, and finds much to affect bim in Chris- 
tian conversation ; but he also delights to retire 
for the purpose of holding communion with God 
in private. See Gen xxiv. 63. How often do we 
read that Jesus Christ retired into solitary places 
for holy converse with his Father ! It is difficult 
to conceal atroog feelings, but gracious affections 
are of a less obtrusive nature than those that are 
couaferfeit The gracious mourning of true pen- 
iteots, at the beginning o£ ttveUVVw-^^ %^at^^\a 



Part III. OK GRACIOUI AVXECTIONS. 247 

represented as being so secret, as to be hidden 
from the companioDS of their bosoms : ^^ And the 
Land shall mourn, every family apart, the faibily 
of the house of David apart, and their wives a- 
part,^' &c. Zecfi. xii 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, xiii. 17. Gracious joy 
is also of a retired nature : ^^My mouth shall praise 
thee with joyful lips, when I remember thee upon 
my bed, and meditate on thee in the n%^l-watch- 
es, Psa. Ixiii. 6. 

The most eminent divine favours which the 
saints have enjoyed, according to what we read in 
scripture, were enjoyed in their retirement. The 
principal manifestations which God made of him- 
self, and of his 'covenant mercy to Abraham, were 
made when he was alone, apart from his numer- 
ous family. Isaac received that special gift of 
God to him, Rebecca, when walking alone, medi- 
tating 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 after- 
wards, when he was admitted to the closest com-* 
munion with God which he ever enjoyed, he was 
alone in the same mountain, where he continued 
forty days and forty nights. God held communion 
with those great prophets, Elijah and Elisha, and 
conversed with them freely, chiefly in their retire- 
ment. When Jesus Christ had the greatest preliba- 
tions of his future glory, it was not when he was 
with the multitude, or with the twelve disciples^ 
2>ot when retired in a8QUX%xy^\%5:,%^\^^ai^l^^v^^^ 



148 THX-XLSVBHTB llftV Ptft IR. 

James and John. And when John, the beloTed 
disciple, was favoured with those wonderful ▼isions 
of Christ, and of his future dispensations towards 
the church, and the world, which are recorded in 
the Revelation, he was alone in the Isle of Patmos. 
I do not deny that there are also instances of 
great favours received by the saints when in com- 
pany 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 man- 
ner delights in retirement, and secret commun- 
ion with God. If persons are much engaged in 
social religion, and but little in the religion of the 
closet ; and but little moved when alone with God ; 
there is reason to doubt the reality of their religion. 

*XI- Gracious affections, the higher 
ttkej are raised, the more is a spiritual 
appetite increased. 

The more a person loves God with a gracious 
affection, 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 aflame, the higher it is raised,the more 
ardent it is. It is as natural for one who is bora 
spiritually, to thirst after growth in holiness, as it 
is for a child to desire its mother's breast, ( Pet. ii. 
2, 3. The highest enjoyment of'tbe saints in this 
world, is but a taste, a prelibation of their future 
glory ; and the greatest eminence at which thej 
arrive in the present state, has no tendency to 
satisfy them, or to abate their desires after more. 
Oa the contrary, the advances which they have 
already made, induce them \.oft^^^ickni%x\^\W 



Part III. OF GKACIOU8 AVFECTIDNB. 1K49 

greater eagerDess : ^^ Forgetting those things 
which are behind, and reaching forth unto those 
things which ire before, I press toward the mark. 
•—Let us therefore, as many as be PEaFecr, be 
tiiUB minded,'^ Phil. iii. 13—15. 

The more we possess of holy affections^th^more 
'we have of that spiritual taste of which I have spo- 
ken elsewhere, by which we perceive the beauty-, 
und relish the sweetness of moral excellence, or 
holiness. The more grace we possess, while in this 
«tate of imperfection, 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 imperfect, is of a growing 
nature, and in a growing state. AH animated 
beings, while in a state of imperfection, seek after 
growth ; and so much the more as they are heal- 
thy and thriving. The more we possess of spir- 
itual 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 longings after holiness, are 
not feeble, ineffectual desires. 

But it may be said, Is this cons»tent 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 con- 
sidered in what respects spiritual enjoyments are 
said to be soul-^atisfying. Certainly they are not 
of a cloying nature. — They satisfy the soul, 

First. As they are adapted to its nature, its ca* 
pacity and its wants ; so that, possessing them, we 
desire no other kind of enjoyment. 

Secondly, They always answer our expectations. 

Thirdly, The gratification and pleasure aclun% 
from spiritual eDjoymenla^ai^ ^^tisv^tk^^v.^ 



250 TKfe KLxmnv stfur Partni» 

Fourthhf. There 18 such a fdloets and tafficiency 
in spiritual blessiogfs, that were ohstacles arising^ 
from oor depravity removed, they^woold satisfy 
to the utmost extent of our wishes. 

Bat we are not to conclade.from these things, 
that a^ierson who has tasted of spiritna! blessings, 
has no appetite excited after more^ or that hia 
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 ti^e 
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 
spiritual affections, the greater they are, the more 
ardent are our desires and endeavours after grace 
and holiness. 

But with false religious affections, it is q«« e 
otherwise. 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,earnestly desires spiritual light in hia 
understanding, faith in Christ, and love to God ; 
but now that those false affections are produced, 
he no longer feels anxious for lieht and grace, for 
his end is answered ; he is conQdent that bis sins 
are forgiven, that he is in the path to heaven, and 
so he is satisfied. Very high false religious af* 
fections pot an end especially to ardent desires af- 
ter grace and holiness. The subject of these af-> 
fections, is far from appearing to himself as a poor, 
empty creature ; on the contrary, in his own es- 
tmatiooy be is rich, and'iuctea&e^ml^^^^y&^aiLd 



Fart III. OS gracious affections. 251 

hardly conceives pf any thing more excellent than 
what he has already obtained. 

Hence there is an end to the earnestness of ma- 
ny 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 themselves as in a state of nature, 
they seek after God, and cry earnestly for grace 
in the ase of means ; but afterwards 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 mentioned as one of the 
distinguishing characteristicsof the real saints. Psa. 
xr'.T,- 6, Ixix. 6, 32, Ixx. 4. The scriptures every 
where represent our seeking^ striving and labour, 
as being chiefly subsequent to our regeneration, 
and our regeneration as forming only the com- 
mencement 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 us, — striving and agonizing, 
— wrestling not with flesh and blood, but with 
principalities and powers, — fighting, — putting on 
the whole armour of God, — pressing forwards,—- 
reaching forth, — continuing instant in prayer, — 
crying to God day and night, — is addressed imme- 
diately to saints. But there are many protessors 
at present, who have adopted a strange anti-scrip- 
tural notion about having all their striving and 
wrestling before they acecouv^tl.^4\ v^^&V^V^^^ 



S5S IBM BXtSVxsTB. BBUft Part MU 

an easy time of it afterwarda, esjoying tbemaelves 
in slolh aod indolence. Without doobi there are 
some hypocrites, who will think them9el?e« well 
able to abide this test^ and who will readily say 
that they desire not to rest satisfied with present 
attainments, that they are pressing forward, long-^ 
ing after God, and desiring greater degprees of 
holiness. But the truth is, their desires are not 
properly after holiness for its own sake, but i^ly 
for selfish ends. They long after clearer discoy* 
eries, that they may be better satisfied as to the 
state of their souls ; or because, in ereat discove- 
ries self is gratified, in being so highly favoured of 
God, and so exalted above other persons. Or per- 
haps they have a kind of forced longing: they 
must, they think, long for more grace, otherwise 
their state would be doubtful. But such things a9^ 
these are far different from the thirsting of the 
new man after God and holiness. There is an 
ardent desire after holiness, as natural to the new 
creature, as vital beat is to the body. There is a 
holy panting after the Spirit of God, for an increase 
of holiness, as natural to the new creature, as 
breathinjjT is to the animated body. Holiness, or 
sanciification, is more directly the object of these 
desires, than any manifestation of the love of God. 
Where we read in the scripture of the desires^ 
longfings and thirstings of the saints, righteousness, 
and the law of God, are much more frequently 
mentioned, as their object, than any thing else. 
The saints desire the sincere mitk of the word, 
not so much to testify the love of God towards 
them, as that they may g^row thereby in holiness. 
Grace is the sfood man's treasure, Isa, xxxiii. 6* 
Godliness is the ^ain of which he is covetous, 
/ Tim, y'\. 6. — Hypocrites long for discoveries, 
more for the present comfot^.Ql^i^x^xa^^^^fro^■ 



Part lit. ov «trAeio«s AFfSctf on9. 2&^ 

the DotioD that they are a manifestatioD of the 
love of Gof!, than for their saaetifyiDg ifi€oeoce^ 
Beit neither longings after great diafcoveriet, or 
affter the love of God ; nor desiring to be in heav^ 
en^ or to die f is so distiogatshing a mark of true 
piety, as earnest desires after holiness of heart and 
life. — I now come to the last distingnishiag sign 
of holy affections, which I intended to mention. 

XII. Gracious affections are practical 
m their exercises and effects. 

Christian practice implies three things ; 

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

2. A holy conduct pursued with the greatest 
earnestness and diligence ; so as to make the prac- 
tice of religion 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 occa- 
sions ; but the business of life ; a business adhered 
to through ail changes, and under all trials. 

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

1. It is necessary that we should be universally 
obedient : ^* Every man that hath this hope in 
him, purifieth himself, even as he is pure," 1 Johtij 
iii. 3^. ^^ Whosoever abidetb in him, sinneth notf 
whosoever sinneth, hath not seen him^ neither 
known him," verse 6. '^ Ye are my friends if ye 
do whatsoever I command you^" Jokn^ xv. 14. — 
'^ Whosoever shall keep the whole law, and yet 
offend in one point, — is guilty of all," James^ ii. 10. 
^^ Now the works of the flesh are manifest, which 
are these : Adultery, fornication, uncleanness^ las* 
wioumessy idolatry, wilc1ttwatV^\k^\.t^'^^^w»siR«.% 



emiilalioDS, wrath, strife, Bcditions, hereaies, envy- 
ing;?, murders, (IrunkeoDess, revelling^, aad such 
like ; of which I tell yaii, — an 1 liare told ^ou, Id 
time pasi, that thcv" who '^ do such thing?, shall 
not inherit the kingdom oC God," Gal. v. 13, 20, 
21. One sia retained and indulged will cut us off 
from eserlasling salvation, j1/a[(, V 29,30. Saul 
was commanded lo slay all ihe AmalckileB ; he 
Eletv all but Agag, and the saving of him alive, 
proved his ruin. Caleh and Joshua entered into 
the promised rest, because ihey tbllowed the Lord 
fully. A'-um.xiv. 2'1, xxxii. II, 12. Dmi. i. 35,36. 
Josli. xiv. 6 — 14. Naamao appeared lo be greatly 
affected with gratitude for the healing of his lep- 
cogy, and he proposed to eng'ag'e in the service of 
God, yet in one thing be desired to be exca^ed. 
Hence appeared his hypocrisy. And Herod, 
though he feared John, and heard him. gladly, 
and, in consequence, did many Ihinga; yet he re- 
fused lo part with his beloved Herodiaa, and for 
this refusal, no doubt he was condemned. It is 
necessary that we should part with our dearest 
iniquiliee, those tvliich arc as our right hand and 
right eye ; sins which most easily henel ne, ami io 
nhich we are most exposed from our natural io- 
clinalions, or particular circumstances. Christ 
will not reveal his love lo us until we part with 
our dearest ains, nor until we are brought lo com- 
ply with the most difficult duties. 

Our obedience must not consist 'm the mere 
negalives; it must also include the positives of 
religion. Sins of omission are breaches of the 
commands of God, as much as sins of commisgtOD. 
Christ, in Matt. xiv. represents thoee who shall 
be placed at the left hand, as being condemned for 
sins o/* omission, " 1 was an hungered, and ye gave 
me no meat," Sic. h \ava, \WrfOT* cannot be 



t*art III. OF oRAciovs affections. 255 

said to be omversally obedient, only because he is 
no thief, nor drunkard, nor whoremonger, nor 
profane swearer, nor liar ; because he is not dis- 
honest, unclean or malicious ; he must also be 
pious, humble, meek, forgiving, peaceful, benev- 
olent, 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 importance, and never to be 
dispensed with. ^ 

2. In order to our being true Christians, it is 
necessary that we pursue the service of God with 
great earnestness and diligence, as the main busi- 
ness of our lives. All the people of God not only 
perform them, but are zealous of good works. Tit. 
ii. 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, ill 13 Christians in their effectual calling, 
are not called to idleness, but to labour in the 
vineyard of the Lord, and to spend their days in 
doing a great and laborious service. All true 
Christians comply with this call, and do the work 
of Christians ; — that work which, in the New-Tes- 
tament, is every where compared to those exer- 
cises, in which men are accustomed to exert their 
strength with the greatest earnestness, as running) 
wrestling, fighting, &c. The kingdom of heaven 
is not to be taken but by violence. Without 
earnestness, there is no proceeding in that narrow 
way whjch leads to life ; and so no arriving at that 
state of happiness and glory to which it leads. 
Without earnest labour, there is no ascending the 
hill of Zion ; and so no arriving at the heavenly 
city, the new Jerusalem. TVi^tev^ \i%^\^^ >k'^<^- 



10^ and prajiof alwajs, id order to Mir escapmf 
those dreadful evils vrbick are coming oq Cke on- 
l^odly, and our bemg counted worthj to stead be- 
fore the Son of man. There is need of our pot- 
ting on the whole armour of God, and our exer- 
cising the utmost firmness, in order to our stoUI- 
fnga total overthrow, and being utterly dcstrojcd 
by the fiery darts of the wicked one. It is neees- 
eary that we should forget the things that ^fe 
bmind, and reach forth to the things that are be- 
fore, presfiog towards the mark, for the prize of 
the high calling of God in Christ Jesus otir Lord, 
in order to our obtaining that prize. SlochfohiCK 
in the service of God, is as destructive ae ^»n 
rebellion: for the slothful servant is a wicked 
eervant, and shall be cast into outer darkneos, a* 
flsoag the more determined enemies of God. MaU, 
XXV. 26, 30. They who are slothful, aie not fbl* 
lowers of th^m who, through faith and patience, 
Inherit the promises. Hth, vi. II, 12. All who 
follow that cloud of witnesses which is gone be- 
fore to heaven, lay a8id^ every weight, and the 
fin that most easily besetei them, and run with pa- 
tience the race set before them. Hth. xii. 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 earnestness in the 
Christian work. . 

3. Every true Christian perseveres, in the way 
of universal obedience throughallthe various trials 
bj which he is exercised, to the end of life. That 
ell true saints, — all those who obtain eternal life, 
thus persevere in the service of God, is a doc- 
inn% so abundantly taught in the scriptures, that 
io quote all the texla ^)a\cVi\\K^Vj^ ^t clearly as- 
0ertiti would be aVmoal ft\i^\«ia\ \^'?I5\^^^Vjr.^ 



Part III. OE GRACIOUS affectioxs. 257 

conteot myself with referring id the margin to 
some of them.* 

Bat that pei8e?eraDce which is insisted od in the 
•criptores, as a special evidence of grace, is the 
coiitinoance of professors in the practice of their 
■dnty f — a being steadfast in a holy conduct through 
the various trials to which they are exposed. 

By trials, 1 mean those things which render our 
cfintinoance in the path of duty, and in faithfulness 
{o God, difficult. Some things tend to cherish or 
provoke oar depraved iuclinations ; some lessen 
restraints, and embolden us to commit sin; and 
some make our duty appear 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, — that he may exhibit to their 
own consciences, and to the world, sufficient mat- 
ter of conviction as to their real state.! 

'f'rae 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 religiipn, and the service of God, 
and habitually, and finally to dislike and neglect it, 
either on its own account, or on account of the 
difficoUies which attend it. This is evident from 
Qal vL9. Rom. ii. 7. fleb. x. 36. Those who are 
truly converted are new men, — new creatures, — 
they are sanctified throughout, in spirit, soul and 
body : — old things are passed away, — all things are 
become new ; — they have new dispositions ; — a 
new conversation and a new practice ; — they walk 

* Pm. eri. 3. exxv. 4. 5. I»a, Ixir. 5. Matt* z. St. xiif. 4—^, 19^23 
xrir. IS. 13. Liiiltei ix. itt. xxn. S8. /aAh, Tiii. 30, 31. xv. 16. Rom, ii. 7 
CaL L S2,23. &b, Tu 11, 13. X. 35, &G« Jama* i. 25. Rev, ii. 13, 36. iii. 10. 
2 Tim. It. 14. 

t Gen. xxifi. L Ex%d. ti. 4. Oeuf, viii. S. 15, 16. xiii. S. Judge*^ ii. 90— 
IS. Iii. 2, j; 4. /«A.xxiii. 10 P«a. \xVu\0. \\. Z«clu i^oulTk^ \fl^ 
riH,i9,fO, ir«r.xi.igi./anie«.i.l2. \Ptt,V(A%. \1rt«u'«k.W» 



SS8 wmm wwwunw mat W$ti lil* 

in newness of life, — and continne to do so to the 
end of life. Those who fall away^ and oeaae 
thus to walk, gi?e e?idence that they were nev- 
er risen with Christ Thia*is espeoialiy the ease, 
when the persuasion that they are converted, and 
so in a safe state, is the very cause of their de* 
dension. It is the same, whether they fall into 
their former sIds, or have the eerruption^ of na» 
ture, instead of being mortified, tamed into anew 
channel. Some persons who think themselves 
converted^ do not indeed return to their former 
profaneness and lewdness ; but from a high opinioa 
of their experience^ graces and privileges, grad- 
ually settle in a self-righteous temper of mind, and 
adopt a correspondent behaviour. When it is thus 
with professors, however far they may appear to 
have departed from their former evU practices, 
this alone is sufficient to condemn them, and may 
render their latter state far worse than their for« 
mer. This appears to have been the case with 
the Jews, who having been awakened by the 
preaching of John the Baptist, and brought to re* 
linquish their former licentious conduct, whereby 
the unclean spirit was expelled, and th,e house 
swept and garnished; yet, being without grace, 
were filled with an exceeding high opinion of their 
own righteousness, and became habituated to a 
correspondent, self-exaltiog behaviour ; thus ex* 
changing the sins of publicans and harlots, for 
those of the pharisees ; and the consequence was, 
they became possessed by seven devils, worse 
than the first, MaiL xii. 43 — 46. 

Thus I have explained what I mean, when I 
say, that gracious affections are practical in their 
exercises and effects. 

This subject may be farther illustrated and con- 
Srtned by our comidenag^ VYi^X VVi^\jl^Vj ^cci^tarea 



Part III. •« ftRAcious affbctions. t69 

place sincerity and soundness of religion, in our 
mailing choice of God as our portion ; — in our 
complying with the reqairements of the reJigion 
of Christ ; — in our embracing it with all its diffi- 
culties, disregarding e?en our lives for the sake 
of Christ ; — and in our giving up ourselves, with 
bH that we possess, wholly and forever to his ser* 
vice. Now if we give up ourselves, with our af- 
fections, to his service, without reserve, we shall 
behave ourselves universally as those who are de- 
voted to his glory ; and if we cordially and delib- 
erately (Embrace the religion of Jesus, with all its 
difficulties, i|nd with all the sacrifices it requires, 
we shall embrace it universally and practically, 
with decision and perseverance. 

The tendency of grace in the heart, to a holy 
practice, is direct, and the connexion natural, inti- 
mate and necessary. There is nothing in heaven, 
or on earth,ofamoreactivenaturethan 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 ev- 
ery thing in this great change is calculated to se- 
cure this important end : ^^For we are his work- 
maoship,created in Christ Jesus untogood works,'' 
Epk. ii. iO. ^^ Who gave himself for us, that he 
might redeem us from all iniquity, and purify un- 
to himself a peculiar people, zealous of good 
works," Tit. il 14. See also 2 Cor. v. 16. Heb, is. 
14. Col. i. 21, 22. 1 Pet. i. 18. Luke L 74, 75. Ho- 
ly practice is as much the object of God in all that 
he does respecting his saints, as fruit is fhe object 
of all the husbandman does in the cultivation of 
bis field or vineyard. Every thing belonging to 
Christian experience, directly and immediately 
leads to a holy practice. 



160 nm tv^iujnm uaa Furt III. 

As the real saint is always attentive to a holy 
practice, so he only is thus attentive. AH imsaDC- 
tified men are workers of iniquity ; they are of 
their father the devil, aii#.his works they will do. 
Mere pretenders to religion will not «ndare the 
' trials to which, in general, professors are expos- 
ed; 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 
atill a reigning#ower in their hearts, and there- 
fore to these msters they will continue to render 
obedience; ^^Many shall be purified, and made 
white, and tried ; but the wicked^' will ^^ do wick- 
edly,'' Dain^ xii. 10. An unsanctified man may 
hide his sin, 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 ; — be'' spareth '^ it, and 
forsaketh ^' it not," Job xx. 12, 13. Herein cbiefiy 
consists the straitness of the gate, and the narrow- 
ness of the way that leads to life,— the way of life 
is a way of self-denial and self-renunciation. 

Many natural men, under the disc^pMae of di- 
vine providence, do as Pharaoh did, with regard 
to his pride and covetousness, when the Lord 
strove with him respecting the liberation of his 
people Israel. When the hand of God pressed 
hard upon him, and when exercised with the dread 
of future wrath, he promised to let the peoj^le go; 
but from time to time he violated his prdmise, 
when he saw that there was respite. When God 
filled Egypt with thunder and lightning, and the 
fire ran along the ground ; then Pharaoh was 
Jbrought to confess his sin with seeming humility, 
Bnd to express hift i«'ii\Vs^tL<^^ V^ \a1 Una \|«opie 



Part lit. o* cMtACiotrs AVMSCtioNS. Mi 

go. Exod, IX. S7. 28. So the uaregen«rate are 
sometimes, by the terrors of the law, apparently 
humbled, and aeem disposed to part witii their 
ains ; but thej are ro Inore sincerely disposed to 
forsake them, than Pharaoh was to let the people 
go. Pharaoh in the struggle betweea his con- 
acience and his avarice, was for contriving that 
God might' be served, and he himseffgratiied hjr 
ihe slavery of the people. Moses insisted that 
God shodid be sacrificed to ; Pharaoh wai willing 
that he should, provided it was done without bis 
parting with the people. Exod. ^ii. 25, ^. So 
many sinners are for contriving to serve God, and 
to enjoy their sinibl grati^cations at theaame time. 
Pharaoh afterward consented to let the people 
go, provided they did not go far away ; he was 
not willing to part with them finally, and thereifbre 
wished to keep them within bis reach. Similair 
is the conduct of many hypocrites, with respect 
to their sins. Pharaoh tfaea consented to let the 
men go, if they wonld leave the women and chil* 
dren. Exod. x. 8*^10. And then after that, wheo 
the hand of God was still heavier upon him, he 
consented that they should go, even the women 
and children, as well as the men, provided they 
would leave their cattle behind. Eocod. x. 24* So 
;^t often is with sinners^ they are willing to part 
with some of their sins, but not all ; to part with 
Jthe grosser acts of sin, bit not with its aecret in- 
dulgence. At last, Pharaoh consented to iet the 
people go, and all that they had ; but be soon re^- 
pented, and pursued them. Thus there may be 
a forced parting with sin, which seems to be uni« 
versal for a little while ; but as the pdaciple of 
sin is not mortified, the dog returns to his vomit, 
and the sow that was washed to her wallowing ia 
the mire.-^There were manj ta\A% teKA^«^ V^ 



tit VMS rwMLm nev . fmtUL 

tbe time of ChriBt, who followed him for iei whifej 
baibome on one occasioD, and some on anotber, 
vent back and walked no-more with him. * : 

From what- baa been ifld, it is manifeat UhI 
Christiatf practice, or a holy life, ia a |^at aai 
difitingaishing evidence of saving grace. But I maf 
go farther, and assert, that it is the Chief evidenoa 
of grace, both as it respects oorselvea and othotai 

1.1 consider Christian practice, or a holjiife, 
^aa a manifestation of the sincerity, of a profeiaaai 
as it respects his neighbonrs, and hia OhrietHB 
brethren. . S' 

That this isfte case, is very evident £rom Um 
word of God. Christ has repeatedly declared that 
we should know professors hy their fruits. Man. 
Til 16. And then, after assigning vevy tnfficieot 
reasons why the moral conduct of profiHBQi«,mii9t 
necessarily form the chief, and most dednve evi- 
dence as to their real character, he repeats the 
assertion : ^^ Wherefore by their fruits ye shall 
know.them,^' ver. 20. " Every tree is known by'* 
its ^' fruit.'' Luke^ vi. 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 Chritt 
has directed us, in order to our forming a right 
judgment 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 1 
light so shine before men, that, they may see your 
good works, aud glorify your Father'' who ^^ is n 
heaven," Matt, v. 16. Christ does not say that 
others, hearing your good words, but that others 
see'iDg your good isorlu^ m^i glorify your Father 



i*art III. OF GRACIOUS affections. 263 ' 

nrho is in heaveD. The Apostles mention Christian 
practice as the principal groan'd upon whjch ftiey 
formed a jadgpnent of professing Christians. In 
the begrinning of the sixth chapter of Hebrews, the 
Apostle speaks of those who have had gfreat illumi- 
nations, who afterwards fall away; and then in the 
ninth verse, he adds, '^ But, beloved, we are per- 
suaded better things of yon, and things that accom- 
pany salvation ;'' and then, in the next verse, Ife 
aissigns the reason of his good opinion of them. 
He does not say that he judged favourably 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 and labour 
of lave : " For God is not unrighteous, to forget 
your work and labour of love, whichye have showed 
towards his name, in that ye have ministeced to 
the saints, and do minister.'' The same Apostle 
Bpeaks of serving God in practice, as the only 
satisfactory proof of supreme love to Christ, and 
a disposition to prefer his honour to our own 
interest : ^^ For all seek their own, not the things 
ivhich are Jesus Christ's ; but ye know the proof 
of him [Timotheos, ) that as a son with the father, 
be hath served with me in the gospel," Phil. ii. 
21, 22, The Apostle John, expressing his good 
opinion of Gains, says, — '^ I rejoiced greatly when 
the brethren came and testified of the truth that is 
in thee," 3 John 3—6. But how did the brethren 
testify of the truth that was in Gaius ? and upon 
what circumstance did the Apostle fdrm his judg- 
ment respecting him ? it was not from their tes- 
tifying that he had given them a good account of 
bis experience, and had talked in the very lan- 
guage of a Christian, like one that felt what he 
said ; but they testified, that he walked in the 
trnth : ^^ i have no greater joy than: to hear that 



tt4 THE TWELFTH sifln Part riL 

my children walk in the troth. Beloved, Ihou dost 
faithfully whatsoever thoii doeat lo the brethren, 
and lo straoper*!," who " have born witnesa of 
thy cbarttjr belDre Ih« church." Thus (be Apostle 
explaine what the brethren had boroe witness of, 
when they came and le^lified ofhis walking in the 
truth. In the tenth verse, he mentions Diotrcphf?, 
who had behaved himeeiritn properly, and led away 
others after him ; and then in tbe eleventh vera*-, 
lie deiires Gaius to beware of such, and not to 
follow them, aod then he lays down a criterron by 
which he might jud^e of persona of this descriplion, 
Bod thia criterioD eiactty agrees with that which 
Christ had given: — "By Iheir fruits ye shall know 
them.*' " Beloved," says the Apostle, •' follow — 
that which is good. He thai doelh good, is of 
God ; but be that iloeth evil, hath not seen God," 
S John II. I would further observe, that the 
Apostle James, speaking of showing our faith, or 
religion, 6^ oar practice, or works; and ofshontnjf 
our faVlh ■a>itliout works, very evidently and decid- 
■ edly prefers Ihe former mode of ascertaining our 
cbaracterB : '^ Yea, a man may say, thoa haet faith, 
apd 1 have works ; shew me thy faith without thy 
WDrks,an(l 1 will shew thee my faith by my works," 
Jaa. u. 18. A manifeatatioD of our faith wilbnul 
works, is a mere profe-'isian of faith ; and, as the 
Apostle says, veree 14, '' What daih it profit — 
though a man sai/ be hath faith ?" There are two 
■ways of manifesting to others what is in our hearts; 
one by what we say, and Ihe other by what we do. 
Certainly our saying that we have faith, thai we 
xre converted; our relating the manner of oitr 
KDnversion, and Ihe experience that accompanied 
Ud followed, is only showing our faith by onr 
WoMs, fpbieh the Apoatle speaks of a falUng fai 



Part III. OF OB.ACIOUB AFFECTIONS. Sd& 

far short of maoifesting, or showiBg our faith bj 
our work?. 

As the scriptores very clearly assert, that prac- 
tice is the best evidence of sincerity, ia a profes- 
sion of religion, so reason teaches the same thing. 
The common sense of mankind universally directs 
them to iudge, in other concerns, of men's dispo* 
sitioofl, chiefly from their practice ; as for instance, 
If hether a man is a loyal subject, a real friend, or 
a faithful servant. If a man professes a great 
deal of friendship for another, we conclude, at 
once, from rational principles, that such profes- 
sion is by no means so decisive, as a series of ac* 
tioos, as a faithful adherence in the hour of a«U~ 
versily, and as a readiness to sacrifice his own in- 
terf.st, 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 a£fectionate expressions. And it 
is equally consistent with right reason to regard 
practice as the best evidence of friendship towarda 
Christ ; ^^ He that hath my commandments, and 
keepeth them," says the Lord Jesus Christ, ^^ be 
it is that loveth me," John xiv. 21. Thus, if a man 
appears to imitate Christ, and greatly to exert 
himself to promote bis kingdom and interest in 
the world, we are taught by rational principles, 
that this is an evidence of love, more to be de- 
pended upon, than if he only talked of his love to 
Christ, and related, what he might call, his expe- 
rience of the love of Christ. One man, in declar- 
ing his experience, tells how he has found his 
heart weaned from the world ; but he is anxious 
in pursuing the world, and exceedingly unwilling 
to part, for charitable and pious uses, with much 
of what he obtains ; but there is another profess- 
ing Christian, who says but UuUv %!Dk^N«iXV^\% 

Y 



266 THX TWELFTH 81017 Fart in, 

ready, at any time, to sacrifice his own interest, 
or gratification, when it stands in the way of his 
duty ; and is always willing to part with his prop- 
erty^ to promote religion and the good of his fel- 
low creatures. Now reason teaches, that the lat- 
ter gives a far more credible evidence of a beal# 
weaned from the world than the former. If a 
man appears to walk humbly with God, and main- 
tains a conversation indicating a broken heart, — if 
he is patient under affliction, and meek in his be- 
haviour ; he presents better evidence of humility, 
than if he told how deep a sense he has had of his 
unworthiness, and how he has been brought to lie 
in the dust, emptied of self, &c. If a professor is 
assuming, and impatient of the least opposition, we 
may be confident that he is not what he professes 
to be. Again, if a professor of religion manifests 
in his behaviour, a tenderness of spirit towards 
those who are in calamity, and is willing to com- 
municate his property to promote the welfare of 
others, both as to their bodies and their souls, is 
not this a much clearer manifestation of a spirit of 
love to men, than his only telling what love he 
felt to them at certain times, how he pitied their 
souls, and was in travail for them ? Transient af- 
fections 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 
conduct, is the most satisfactory manifestation 
which we can possibly make of our piety, as 
it respects our neighbours, and our Christian 

brfithren. 

But then the following things should be well 
observed, in order that this subject may be rigbt- 
iy nniJerslood. 
In the first place, U d\Q>x\^\i^ x^xsn^mb^red, that 



Part III. 07 GRACIOUS AFFECTIOirS. 267 

when the scriptures speak of Christian practice, as 
the best evidence, with regard to others, of our be- 
ing in a state of grace, a profession of religion is 
always supposed. The criterion, mentioned a- 
bove, was given to the followers of Christ exclu- 
sively, to guid#thein in their opinions of profess- 
ing Christians, and of those who offered to become 
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 
nothing to do. This is evident from the passage 
already quoted from the seventh oCMatthewy ^^ By 
their fruits 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 spokea 
to, are professors of faith in Christ : ^^ Shew me 
thy faith without thy works, and I will shew thee 
my faith by my works." 

Again, as this rule is not applied to the man who 
explicitly denies Christianity, and is a professed 
infidel ; neither is it applied to him who makes no 
particular profession of serious piety. 

~ But what, it may be asked, is comprehended in 
a profession of religion ? — 1 answer, a genuine 
Christian profession, includes an enlightened un- 
derstanding. Profe88ors*of religion must be so far 
instructed in the 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 con- 
version. There are no traces in scripture of anyf 
such relation being required b^ \Xi^ k\^^sK?\^<^ ^^ 



2M TKB TWEcrrm hov Fart III. 

piimkire Chrietiane, in order to (heir receiTiogf 
and treating others as their brethren ; or of their 
first examimog eandidaies respecting the partici*- 
lar order of their experience. They requirfd of 
them a profession as to what was wrought ; bot 
no account of the manner in whiclnftt was effected. 
There is not in the scriptures, even the shadow 
of any such custom. 

I am far from denying the expediency of pro- 
fessors giving an account of their experience to 
their brethren ; nor do I suppose thai giving an 
account of our experience, 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 account of the ma»- 
Ber of our conversion^ is a circumstaace which adds 
clearness to the evidence of a work of grace. But 
what 1 mention as unscriptural, is the requiring a 
particular, and exact account ef the method and 
steps b^ which the Spirit of God proceeded in 
bringing our souls into a stale of salvation, as ab- 
solutely indispensable, in order to our being es- 
teemed real Chri8liaff)s ; or the neglect or rejec- 
tion of other signs of a state of grace, which are 
far more important and decidve. 

A profession of religion, is a profession of all that 
is necessary in order to our being religious, ff we 
take one part of i eligfion and leave out another that 
is essential to it, what we take is not religion, be- 
cause something which is of the essence of it is 
wanting. Thus in order to a professiion of religion 
we must profess, that we believe in Jesui Christ, as 
the only Saviour, because such belief is essential to 
Christianity. We must also profess to believe that 
Jesus Christ made an atonement for sin. In Rhort, 
we must profess fa\l\\ ii\ all the essential doctrines 
of the gospel, because aV)%\\^^ ^l vV%.W\^^\«alutely 



Part in. OF GRACIOUS affkctions. 269 

necessary in order to real piety. But there are 
other things as essential to religion, as an ortho- 
dox creed ; of which it is therefore as necessary 
that we should make profession, before we can 
with propriety be said to proiess religion. Thus 
it is essential to personal religion, that we repent 
of our sins, that we forsake them, and that. we cor- 
dially embrace Christ as our Saviour, giving up 
ourselves to be his servants entirely and forever. 
Such things as these belong as much lo the es- 
sence 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 be- 
longsrto a Christian profession. In ascertaining 
the different parts of a Christian profession, we 
must be guided by the word of God. 

In the first place^ I notice repentance as being 
one particular to which a Christian profession 
must have respect. See Matt. iii. 6. Mark^ i. 4. 
Malt. iii. 7—1 if. Mis^ ii. ;58. J^eh, ix. 2, 33, 3^. 

Again, 1 notice a profession of decided reliance 
upon the work of Christ for salvation. See /«a. 
xlv. 22, &c. Deut. xxvi. 17. 1 Cor. i. 30, 31. 

And lastlj', I mention a profession of universal 
obedience to the will of God. See Exod. xix. 8. 
& xxiv. 3, 7. Detu. xxvi. 16 — 18. 2 Kings^ xxiii. 3. 
JVek. X. 28, 29. Psa. cxix. 57, 106. 2 Chron. xv. 
12—14. 

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

In the second plaee^ That we may rightly under- 
stand, how Christian practice is the best evidence 
of the sincerity of a profe^^uis CVktv^'Cvvcv.^'^ >sk 

¥2 



iW ttam TWMLFTS SMiir Part HI. 

Beeefisarj that what has been said respectingf the 
nature of Cbristian practice, sboald be berne in 
mind. It should also be considered how far 
Christian practice may not be exposed to the view 
of others. Merely that a professor of religion is 
a moral man^, is no decisive proof, of the sincerity 
of his profession. To proceed no further than 
this 18 not making our light shine before men. 
This is not that work and labour of loye manifest- 
ed towards the name of Christy which gave the 
Apostle such a conviction of the sincerity of the 
professing Hebrews. Heb. yi. 9, 10. There may 
appear nothing in a man's life and conversation, 
inconsistent with his being truly pious, and yet 
there may be no clear positive evidence that he 
\9 so. But there may be very decisive, positive 
evidence of holiness in the general conduct of 
professors. Tbey may give evidence of the uni- 
vereal performance of their duty, both to God, and 
to man ; of their walking as Christians in the 
house of God, in their families, and among their 
neighbours ; of a disposition to deny themselves, 
and a willingness to suffer for Christ, the interests 
of religion, and 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. 

In the third place^ It must be remembered, agree- 
ably to what was formerly observed, that no ap- 
pearances 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 thai appears to us in their spirit and 
conduct, can be axk&ci^tA. V^ ^t^^^^^ a:^^ ^ScM^^lute 



Fart III. OF ftmAciova AFrscTiosrs. 271 

certainty m oar minds, as to the state of their 
aoals ; for w% see not their hearts, nor all their 
behavioop ; noch of it is in secret. It is imposBible 
to determine with certaintj, hour far a person, 
from wrong principles, may proiceed in the imita- 
tion of Christian graces. " Though undoubtedly, 
if we were acqnaioted with as moch of men-s 
practices, as their own consciences are, we might 
judge with infallible certainty as to their state. -^ 
This will further appear from what follows. 

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

11. To observe, that the scriptures also speak 
of Christian practice as a satisfactory evidence of 
grace, as it respects our own consciences : ^^ Here- 
by we know that we know hin, if we keep his 
commandments,'' 1 John^ ii. 3. ^ My tittle child- 
ren, 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 him,'' 1 Jokn^ m. 18, 19. And the 
Apostle Paul, in the sixth of Hebrews,, speaks of 
the work and labour of love of those to whom he 
wrote, as that which produced in them a persua- 
sion that they possessed something superior to the 
highest common illuminations ; and which tended 
to afford them the most satisfactory hope concern* 
ing themselves : *^ But, beloved, we are persuaded 
better things of you, and things which accompany 
salvation, though we thus speak. For God is not 
unrighteous to forget your labour of love, which 
ye have shewed towards his name, in that ye have 
ministered to the saints, and do minister. And we 
desire that every one of you do shew the same 

diligence, to the full assurance of hope unto the 
» ■ ■ ...... I ■ , . - 

• In the ori^naA \l\aMrtl^\tLn»wlR. 



V7t TBB TV^ELFTH 8IGS . Part III*'* 

end,'' yerse 9, &c. — The Apostle directs the 6a- 
latiana to examine their practice, 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 an« 
other," Gal. vi. 4. The Psalmist says, " Then 
shall I not be ashamed, when [ have respect unto 
all thy commandments," Psa, cxix. 6. Oar. Sav- 
ioar, 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, 1 never knew you ; 
depart from me, ye that work iniquity. There- 
fore, whosoever beareth these saying of mine, and. 
DOETH them, 1 will liken him unto a wise man who 
built his house upon a rock. And every one that 
heareth these sayings of mine, and doeth thisim not, 
shall be likened unto a foolish man" who ^^ built 
his house upon the sand." Matt, vii. 21 — 26. 

But I shall have occasion afterwards to mention 
other texts of the same description. 

For the sake of greater clearness, I would first 
show, what we are to understand by Christian 
practice, when the scriptures represent it as a 
sure evidence to ourselves that we are real Christ- 
ians ; and, secondly, attempt to prove that this is 
the best evidence which any man can have of his 
being a Christian indeed. 

First, 1 would explain the nature of that prac- 
tice, which the scriptures represent as a sure evi- 
dence to ourselves that we are real Christian:!. 

When the scriptures speak of good works, we 

cannot reasonably suppose, that they have respect 

merely to what is externa/, and not at all to the 

aim, or intention of iVie a^^ul, '^x^x\\ci\i^ qC the 



Paft III. OF omAciovfl affxctiobb. t73 

bodjr^ thue regarded, are neither acts of obedience, 
Bor disobedience, mj more than the nH>tions of 
the body in a conyolsioo* But tbat obedience 
which constitutes the best erideace of grace, as it 
respects ourselves, is the obedience of the soqL 
1 do not suppose, however, that when- the scrip- 
tares mention holy practice as an evidence of 
grace, they nean to include both the principle of 
piety and the exercise of that principle ; because, 
io that case, the same thing would be mentioned 
both as the sig^, and the thing signified. I con* 
ckide, therefore, that only that gracious exercise 
of the soul is intended, which terminates in what 
is called the imperative acts of the will, in which 
something, by the direction of the mind, is effect- 
ed in practice. There are two kinds of exercises 
of grnce : 

[!•] These which are called immanent acts, 
that is, such as 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. 

[2] There is another kind of gracious exerciee 
which is practical, or effective, li^ause it immedi- 
ately respects something to be done. It is the in- 
fluence of grace, in the volitions of the will, di- 
recting our actions. As for instance, when a be- 
liever, from a spirit of Christian charity, commn- 
nicates to the necessities of the poor, or willingly 
from supreme love to Christ endures persecution, 
in the path of duty ; in both these cases there are 
the operations of grace,produciDg their correspon- 
dent actions. The acts of the soul, onder the in- 
fluence of grace,in the performance of good works, 
are the good works themselves. As Dr. Doddridge 
observes,* thn determinations of the will are, in- 

* S«ripturaDo«trimBarai&^».tMn,%«tta.\«>^« 



t74 THS TWBLFTB siosT Part. HI. 

deedn out very actions. In this exercise of the soul, 
is inclade'l the aim and intention of the mind. We 
should not regard the motions of a statue distribu- 
tinfj^ alms by clock work, at bein^ acts of obedi- 
ence to Christ ; neither should we call the volun- 
tary actions of any man, however agreeable in ap- 
pearance to the will of God, bj the name of obe- 
dience to Christ, if he had never heard of him, 
or had no reference to his commands in what he 
did. If true Cbri!<tian obedience does not consist 
in the mere motions* of the body only, but in the 
operaiioDA of the soul also, the whole exercise of 
the mind must be considered, including the mo- 
tives by which it is actuated, and the respect it 
has to the will of God ; otherwise it cannot be as- 
certained 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 looks at in all our 
actions. 

Now this is what we are to understand by obe- 
dience, when mentioned in scripture, as a sure 
evidence to ourselves that we possess a principle 
of grace : it is the obedience of the soul, prompt- 
ing and governing our moral actions. When prac- 
tice is mention<>d as a decisive evidence of our 
piety, as it respects ourselves, that in our practice 
witn which we only ^Te acquainted is always in- 
cluded. When Christ, at the conclusion of his ser- 
mon upon the mount, .^peaki^ of our doing, or prac- 
tising those sayings of hi:}, a;! the grand evidence 
of our being true disciplt^s, he has respect not on- 
ly to our actions, but also to the exercise of mind 
by which 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 : 
** Bleased are tbe poor '\u %^\\\\ \ V^V^ft^ed are they 
that oiourn ; blessed a^e viie m^^V\ W^%&^\ ^x^ 



i 



Part HI. OF GRACIOUS affections. 275 

the merciful ; blessed are fbe pure in heart ;" 
&c. &c. We are oflen commaDded to love one 
another; but this commandment respects chiefly 
an exercise of mind* terminating^ in practice. When 
we are totd in scripture, that men ?hall, at the 
last day, be judged ** accordiog to their works," 
and that ^^ all shall receive according to the things 
done in the body," we are not to nntlefrstand 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. ii. 23. Jer. xvii. 9, 10. But if by works 
we are to understand mere actions, what need is 
there of searching the heart, and trying the reins, 
in order to know them ? — Hezekiah, in his sick- 
ness, pleaded his moral conduct as an evidence 
of his title to the favour of God, including not 
only his actions, hnt also the state of his mind : 
** Remember now, O Lord, I beseech thee, how i 
have walked befoie* thee, in truth, and with a per- 
fect heart," ha. xxxviii 3. 

Though in this evidence of sincerity, what is 
inward is of greatest importance, yet what is out- 
ward is also include<f ; and hereby are cut off all 
prehensions which unholy professors can possibly 
have as to signs of godliness 

Secondly^ [ proceed to show, that Christian prac- 
tice, thus f*xplained, is the chief evidence to our- 
selves that we are really Christians, it is an ev- 
idence very much superior to any inference drawn 
from our first convictions, onr knowledge, or our 
comfort, or any exercises of grace whatever, which 
begin and end io the mind. This appears from 
the following ai^nments. 

Jlrgument I. Reason clearly shows, that those 
things which men actually prefer, when left to 
follow their own choice, are wtva^V. vVi^'^ '^si y^-jJ^'^ 



276 THE TwauTTV HOff Part III. 

prefer in their hearts. SiDcerity id religion, agree- 
ably to what haa been observed, cooaista in plac- 
ing our affections supremely upon God, in havii^ 
a di^osition to resign all for Christ, lie. But our 
actions are the proper evidence as to whet we re- 
ally prefer. As for instance, when God and other 
things are placed in competition : reiigion and its 
connected blessings on the one hand, and worldly 
iote re.it of* pleasure en the other ; a man^s behav- 
iour under «uch circumstances, in actually forsak- 
ing the one and adhering to the other, is the prop- 
er test as to which he really prefers. Sincerity 
consists in forsaking all for Christ in afiection ; 
but to forsake ail for Christ in affection, is the 
same thing as to bare a disposition to forsake all 
for Christ ; and certainly the proper trial, wheth- 
er a man has such a disposition, is his being actu- 
ally put to it, — his haying Christ and other things 
so placed in competition, that he must necessarily 
A>rsake 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 indulgence 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 deceived, God 
is not mocked ; for whatsoever a man soweth, 
that shall he also reap,'' Gai vi. 7. 

Argument II. 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 
inpractict^ are the proper trials of their sincerity. 
Those circumstances >wVi\c\\^^5»^vV.MtQ the difficul. 



fwt III. o^ dftikcioirs AfTmcrioya, 277 

ties of religion, or tboee thing^s fvhich render the 
performance of oar datj difficult, upon any other 
|>rinctple than the love of God,are properly denom- 
inated trials. They are so, becawe by them the 
Ideality of a supreftie luve to God is brought to the 
lest of experiment and faet. The scriptures, when 
fhey call the difficnlties by which Christians are 
eitercisedftemptations or trials, explain themseites 
to mean thereby, the trial of our faith. See James^ 
i. 2, 3. 1 Pet. i. 6, 7. The Apostle Paul speaks of 
the duty of partiogf with our property to the poor, 
as the proof of the sincerity of our love. 2 Cor, viii. 
8. The difficulties of religion are often represented 
in scripture, as trying professors in the same way 
as the furnace tries gold and silver. Psa. Ixvi. Id, 
1 1. Zech. xiii. 9. That which has the appearance 
of gold, is put into the furnace in order that it aray 
be ascertained, whether it is what it seems to be, 
or not. $0 the difficulties of religion try those wha 
have the profession and the appearance of saints. 
If we put gold into the furnace, we ascertain its 
f^rcat value and preciousne^s ; and so, when under 
trials, true Christian virtues appear in all their in- 
estimable importance. 1 Pet. i. 7. Pure gold will 
Gome 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. xxiii* lu. Christ 
distinguishes true grace from counterfeit by this, 
it is as gold tried in the fire. Rtv. iii. 17, 18. Hence 
it is evident that those things which are called trials 
in scripture,are so denominated,principaIIy as they 
try the sincerity of professors. And it is also evi- 
dent that they are the most proper trials of their 
sincerity. And if these things are the proper trials 
of the sincerity of professors, then certainly the 
result of the trial, or experiment, — the behavioi^r 
of professors under such trials, — is the yto^jec e,^- 

Z 



S78 THE TWBLVTH tiGV Part Ili^ 

idepce of their siocerity. Those thiogs which pre- 
sent difficulties to the performance of doty, are 
called trials only with regard to the resolt ; and 
this result is the most proper evidence of grace to 
the consciences of those who are thus tried. For 
when God is said to try men by those things, we 
are not to understand that he tries them for his own 
information,or that he may obtain evidence of their 
sincerity ; but chiefly for their satisfaction, and t» 
exhibit evidence to their own consciences. Thus 
when God is said to prove Israel by difficulties in 
the wilderness, and by their enemies in Canaan, 
— to know what was in their hearts, wiether they 
would keep his commandments or not, it must be 
understood that these trials were to manifest their 
sincerity to theottielves, that they might know what 
was in their own hearts. So when God temptedi^ 
or tried Abraham with that painful command of 
offering up his son, it was not for bis own satisfac- 
tion, but for the satisfaction of Abraham, that he 
might have a clear manifestation of the favour of 
God towards him. When Abraham had proved 
faithful under this trial, God says to him, ^' Now 
I know that thou fearet God, seeing thou hast not 
withheld thy son, thine only son from me/^ This 
declaration implies, that in the practical exercise 
of grace, the existence of that grace was rendered 
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 jonng man. Matt. xix. IG, &c. 
This man appeared to show much respect for 
Christ ; he came kneeling to him, calling him good 
mast€r,and makinjc a great profession of obedience 
to the commands of Gr(\ ; I)ut Christ put his sin- 
ceriiy to the le?\ ^^\ VAMva'* Vvvm sell all that he 



Part HI. OS gracious affections. 279 

had, give it to the poor, take op his cross and fol- 
low him. So he tried another, of whom we read 
in Mail. viii. 20. This- person professed great re- 
Upect for Christ, saying, ^^ Lord, I will follow thee 
whithersoever thou goest.'^ Christ immediately 
puts his friendship to the test, by telling him that 
^' the foxes have hole8,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 general. The seed 8o\i^n in dif- 
ferent kinds of ground, appears ail 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 saf- 
est way for us, to try ourselves by the same means. 
As these trials are not for his information, but for 
ours, we ought to receive our information from 
them, respecting the sincerity of our attachment 
to Christ. If we wish to know whether a build- 
ing 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 dis- 
position, or the state of his mind, is likely to be 
ascertained. 

Argument HI. Another argument by which it is 
proved that holy practice, as it has been already 
described, is the best evidence of our being in a 
-state of grace, as it respects ourselves, — is, that 
by practice, grace is said in scripture to be made 
perfect, or to be finished : ^^ Seest thou how faith 
wrought with his works, and by works was faith 
tnade perfect,'^ or fini8hed,as the original properly 
means, James^ ii. 22. Our love to God is said to 
be made perfect, or fimftVie&^ vjv w\^\a^Yk^'^'^^ 



SOO TVV TWBLVTV filOIT Ptirt UI» 

co&iv«Bdm«Bt8 : ^^ He that saith, I know bim, %ni 
keej^eth not his commaodoicota) is a liar, aa^ tlv^ 
trutb i« Bot in him ; but whoao keepeth bis wor<)|^ 
ia bim vftriiy tb£ love of God is perfected*'^ 1 John^ 
H' 4, &. Tbe commandtneot of Christ, to which be 
bere alludes, as appears from tbe folloiving Tersea, 
is that great eowmand of his, which respects deedft 
^loye to our brethres. Ag aio, we have a similar 
passage in chap. iv. ver. 12. If we love ooo 
another, God dwelleth in us, and his love is per« 
fected io us.'' Here, doubtless, tbe Apostle hai 
respect te that practical love of the brethren^ 
which he had explained in tbe preceding cbapterf 
in which he speaks of our loving one another^ as 
being an evidence of our love to God : ^' Whoso 
bath this world's goods, and seetb bis brother have 
need, and shutteth up his bowels of compttss%9f^^^ 
|(C. ^^ how dwelleth the love of God in him ?^^ 
Mj little children, let us not love in word, neither 
in tongue, but in deed,'' or practically, ^^ and ia 
truth," ver. 17, 18. It is by thus loving in deed, 
or practically, that the love of God is perfected 
in us. — Grace is said to be made perfect, or fior 
ished, ia holy practice, as. therein it produces its 
proper effect, and issues in that exercise which 
forms its main and ultimate object: the design of 
grace is thus accomplished, and its operation! 
cooapleted. 

Now if grace is thus made perfect in its fruitf 
w^if these practical exercises of grace, are those 
in which it appears in its proper effects, in whicb 
whatsoever belongs to its design, tendency and 
operation, is completed, — then these exereisaf 
must be the best evidences of grace. The nature' 
and tendency of pvery principle, must appear witb 
the greatest clearness in its most perfect exercisr 
es. The Apostle I^ssa^ a^^%>\>^ '^w^&S^feU.H 



Part III. OF oBAciout AFVXcrioirs. 281 

tnade perfect ; and from this he argues that works 
are the chief evidence of faith, /aniu, ii. 22 Aod 
the Apostle John, after he has repeatedly told us, 
that love is made perfect hy our keeping the com- 
mandments of Christ, observes, that perfect love 
casteth out /ear. 1 JoAn, iv. 18. 

Argument IV. Another circumstance which 
makes it evident, that holy practice is the princi- 
pal evidence which we ought to make use of in 
judging both of our own, and of the sincerity of 
others, — is, that this evidence is above all others 
insisted on in scripture. A common acquaintance 
with the Bible will be sufficient to convince any 
«ne, that this is far more insisted on, as an indica- 
tion of true piety, than any other evidence. In the 
'Ifew 7'estament, where Christ and his Apostles 
«ire purposely directing us to marks of true godli- 
ness, this is almost exclusively mentioned. It may 
he observed also, that Christ and his Apostles 
Tery 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 
jnfer what are the signs by which it is indicated. 
7hey 2^180 frequently, and with design, propose 
criterions for the trial of professors, introducing 
what they say with such expressions as these: 
>^By this are manifest the children of God, and the 
children 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 godli- 
ness, bat-where Christian practice is almost the 
oarty 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 
affection, or disposition so often mentioned as a 
mark of true grace ; but then the scriptures ex- 
plaio themselves to mean cVi\«fti >Xivi^ ^S&A.^2Q)S!i^ 

Z2 



est TH% Twnunv taom Part iff* 

cKereif €d aiid evpre«ie4 in praeiiee^ or io deeds of 
lof e. TKe Apostla Joho who, tbove »ii ethefs, 
iDsieta oa Love to the bretbfea as a sign of f^odiir 
oeM, trery CTidantiy means love termiQatMig m 
firactieo : ^^ We kaoiv that we have passed fraoa 
death unto life, because we love tbe brethrefic 
he tkat loretfa oot bis brother, abidetb ia death. 
•^Wkoao hath ibis waiid's goods, and seeth his 
Inrother have need, and shutteth mp bis bowels of 
coEnpaisioB from iiua, bow dvrelietb tbe love of 
God ID bioi ? My Uitle children^ let as love mot 
to word, tteither m toagfue, bat in deed,^' thM Is, 
practically, ^^ and in troth. And hereby we kooar 
that we are of tbe truth, acd ehaH assure onr 
hearts before bim." So that when tbe aeriptarca 
insist on our loviag one aaoiher, as a sign of our 
godiineas^ we are not thereby to understand the 
mere workings of affection, so mocfa as oar cor- 
dially practising all the duties we ewe to our bretbr 
ren ; — all that the New Testament repeatedly 
tells us is comprehended io the daty of loving 
others. Rom. xiii. 3 8i 10. Gal. v. 14. MaU. xxii. 
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, there- 
fore, we profess to make the word of God our 
rale, we should undoubtedly try ourselves by 
those m^rks to which the scriptures direct us- for 
that purpose ? And surely those things which 
Christ and his Apostles chiefly insisted on, assigns 
of grace, Ministers ought chiefly to insist on with 
the same view. To insist much on those things 
on which the scriptures insist tittle ; and to insist 
little upon those things upon which the scripturea 
iaeiit much, is a most i^ix^ei^via ^\t^i. Tlv^ 



Part HI. OK GRACIOUS avfbctions. S83 

scriptures were made for man, and they are bjr 
Infioite Wisdom fitted for our use and benefit : we 
should, therefore, make them our guide in judging 
of religion and of ourselves. 

Holy practice is not only more frequently men* 
tioned and insisted 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 men- 
tioned was given as a special, distinguishing sign 
of true godliness, — a mark which, above all others, 
was to be decisive ? Now this is precisely the 
case with the evidence of which 1 am speaking. 
God has very often eicpressed himself in the fol- 
lowing manner concerning Christian practice : 
^^ He that hath my commandments, and keepeth 
them, HE IT IS THAT LOVETH ME,'' Jokn^ xiv. 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 subject, as he 
does in the context : ^^ If ye love me^, keep my 
commandments," ver. 16. *^ If a man love me, he 
will keep my words,'' ver. 23. In the next chap- 
ter he repeatedly makes similar declarations: 
^^ Herein is my Father glorified, that ye bear 
much fruiti so shall ye be my disciples," ver. 8. 
^^ Ye are my friends if ye do whatsoever I com- 
mand you," ver. 14. — ^' hereby we know that we 
know him, if we keep his commandments," 1 John 
ii. 3. '^ Whoso keepeth his word, in him vmiLY 
IS the lovs of G9d perfected*. vi;»x2ki ^a^^^^ ^% 



284 T8E TWELFTH siav Part HI* 

that we are in him,'' ver. &. Let as love ia 
deed and in truth : hereby* we know that we are 
of the truth,'' chap iii. 18, i9. And how evideot- 
Ij is holy practice meniioned as the graod 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 children of God are 
manifest, and the children of the devil." ^^ He 
that docth righteousness, is righteous — he that 
committcAh 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 
commandments ;" that is, as we must uuderstand 
the expression, This is the proper evidence of 
love. Again, in 1 /oAn, v. 3. '^ this is the lovs 
OF God, that we keep his commandments." So 
the Apostle James, speaking of the proper evi- 
dences of real piety, says, '^ Pure religion and un- 
defiled 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^ i 27. We have similar expressions usnd 
upon the saAe subject '\n the Old Testament, *' He 
judged the cause of the poor and needy; — was not 
this to know me ? saith the Lord," Jer, xxii 16. 
" Come, ye children, hearken unto me, and I wirt 
teach you the fear of the Lord. — Keep thy tongue 
from evil, and thy lips from speaking guile ; de- 
part from evil, and dp good; seek peace and pur- 
sue it," Psa xxiv. 11, &c. See also Job^ xxviii. 
28. Psa. XV. 1, &c. xxiv. 3, 4. cxix. 1, 6. Prov. 
viii. 20. 

On the other hand, the scriptures never use 
such emphatical expressions respecting any other 
signs of hypocrisy, as that of unholy practice : 

* The translation of the word hereby 'wnvM Yijm^ V«tw vnacc Utenl^ 
u well a* iaoreeuipliaticH\,b«d\tVKCiit«iaA.«v£4b\itK\«. 



PartllL OK GRACIOUS affbctions. (M 

^^ Be not deceived, God is not mocked ; for what* 
soever a man sowetb, that shall be also reapi^^ 
6aL vi. 7. ^^ Be not deceived ; neither fornicatpri, 
— nor idolaters, — nor adulterers, — nor thieve*,-^ 
Dor drankards, kc. shall inherit the kingdom of 
God," 1 Cor. vL 9, 10. " He that saith I know 
bimi and keepeth not his commandments, is a liar, 
and the truth is not in him," 1 John^ ii. 4. ^^ If 
any man among you seem to be religious, and 
bridle th not his tongue, but deceive th his own 
heart, that man's religion U vain,'' Jamts^ i. 26. 
A *^ highway shall be there — and it shall be called, 
The wav of holiness ; the unclean shall not pass 
over it,'^ ha. x<xv. 8. ^^ And there shall in no wise 
^nter into" the celestial city ^^ any thing that 
worketh abomination or maketb a lie," Rev- xxi. 27. 

Argument V. Another circumBtaqce which ren^ 
flers it evident, that holy practice is the best proof 
9f our sincerity as professors of religioii, not only 
to the world, but to our own consciences,*— is, that 
this ifl the chief evidence which will hereafter be 
made use of before the jvdgment seat of God; ac- 
cording to which thi? sentences then pronounced 
willf^ regulated, and the state of every professor 
of religion uoaHerably determined. At the last day 
there will be a manifest and conspicuous trial of 

Erofessors, at which evidence will be produced.-^ 
lut the final judgment of men, in order to their 
everlasting retribution, will not be a trial of the 
state of theirhearts for the satisfaction of theDivioe 
Mind ; but a declarative judgment, a nanifeatatioB 
of the justice of God to their own consciences, and 
totheworid. Hence the day of judgment is called 
the day of the revelation of the righteous judgment 
of God, Ri>m>. ii. 5. The design of the future trial 
and judgment of men, will be especially the clear 
lBaoife3tatioa of tbo rigbtfto^ia *y9Af;cafeu\.^^^^^^ 



286 THK TWELFTH siQS Part III. 

the conscience of each indiyidual, as is manifest 
from Jlfa^^ xviii :il, &c xx. 8 — 15. xxii. II — 13. 
XXV. 19—30. 35, &,€. Luke xix 15—23 And 
therefore, thoutjfh God needs no mediam through 
which to noake the truth evident to himself, yet 
evidencQ wili be made use of in his final judgment 
of men. This evidence will no doubt be such as 
shall be best adapted to the end proposed, that is, 
the manifestation of the r%hte ous judgment of God^ 
not only to the woHd in general, but also to every 
man^s conscience in reference to himself The 
scriptures abundantly teach us, that the chief evi- 
dences of which the Judge will make use, and 
according to which the Bnal state of every man will 
be determined, will be our works, or moral conduct 
in this world: ^' And I saw the dead, small and 
great, stand before God ; and thp books were open- 
ed ; — and the dead were j«idged out of those things 
which were written in the books,according 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 
every man was judged according to" his " work?." 
Rev. XX. 12, 13. See also 2 Cor. v. 10 ln#hat 
most particular description of the day of judgment 
in the 25th chapter of Matthew, thf> moral conduct 
of men is the only evidence mentioned by Christ, 
as that by which the sentence of each mdividual 
will be regulated. See likewise Rom. ii. 6 — 13. 
Jer. xvii 10. Job. xxxiv. 11. Prov, xxiv 12. Jer. 
xxxii. 19. Rev. xxii. 12. Maft. xvi. 27 Rev ii. 23. 
Ezek. xxxiii. 20. 1 Pet. i. 17. The Judge, at the 
last day, will not examine us as to the particulars 
of our experience, or require us to relate the cir- 
cwmstances of our conversion, but our work-? will be 
produced as decisive evVAe.uc^ •. ^^ For God will 
bring every work inlo 3wd^\ueiTiV^ — ^\i^>^^\ \x \i* 



Part III. ot GRACIOUS affections. S87 

good, or whether it be cvil,^' EccL xii. 14. In the 
trial of professors at the last day, God will make 
use of the same kind of evidence in order to mani- 
fest each individual to himself, and to the world, as 
he nov/ makes use of for the same purpose, in the 
temptations, or trials of his providence; that is, 
their conduct in cases wherein Christ and other 
thing$< come into actual and immediate compt'tition. 
Hence we may undoubtedly infer, that ourwoiks, 
as explained above, are the most decisive criteri- 
on as to our real state ; and in forming a judgment 
of ourselves now, we should certainly adopt that 
evidence which our supreme Judge will chiefly 
make use of, when we' come to stand before i^im 
at the last day. 

From what has been said, it is abundantly clear, 
that Christian practice is the most decisive evi- 
dence of the gracious sincerity of professors, both 
to themselves and to others. The saints may have 
other exercises 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 render it probable 
that a certain tree is a fig-tree, but the most deci- 
sive evidence is that it actually bears figs. So it 
is possible that a man, at his conversion, may have 
good evidence that be is in a state of grace, be- 
fore he has had the opportunity of gaining assur- 
ance by the evidence of which I am speaking. 

Christian practice is that evidence which con- 
firms every other indication of true godliness. 
There is not one grace of the Spirit of God, of the 
existence of which, in any professor of religion, 
Christian practice is not the most decisive evi- 
dence. 

Practice is the mostdecisiveproof of the saving 
knowledge of God. This appears from a |;>assa^e 



2d8 Tttx twietirttt irov Part Ax. I 

already qaoted : ^^ Hereby we-know that we know 1 
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. i. 16. And if we know God, bat 
l^lorify him not as God, our knowledge will only 
lead to our condemnation, Ram. i. 21. The dis- 
tinguishing mark of that knowledge which saves 
and makes happy, is, that it is practical : ^^ If ye 
know these thhags, happy are ye if ye do them,'' 
John xiii. 17. *^To depart from evil, it aoder- 
Standing,^' Job xxviii. 28. 

Holy practice 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 evi- 
dence of the truth of their repentance,when he said 
to them, ^^ Bring forth fruits meet for repentance,**^ 
Matt iii. 8. Agreeable to this was the practice of 
the Apostle Paul, See Acts^ xxvi. 20. Pardon and 
mercy are often promised to him who, as an evi« 
dence of true, repentance, forsakes his sins, Prov. 
xxviii. 13. Isa, Iv. 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 conscianccs, Jamcs^ ii. 
21 — 24. In the 20 and 26 verses, he speaks of 
the practical nature of faith, as constituting its 
very essence. Doubtless then practice is the 
best evidence of faith. 

Practice is the most decisive proof of our having 

come to Christ, as our Saviour. Our coming to 

ChriBt savingly, is our coming to him, so as to for- 

S9ke aiJ for him, so far a^ ^vi^xim^V^^c^^ m^^ re- 



Part HI. OF oftAciovB avfections. 280 

qaire. Chriat promisee us etereal life, od condi- 
tion of our coming to him ; but he requires such 
a coming as that to which he directed the yoang 
man, who came to inquire what he should do that 
he might have eternal life : Christ bid him ^^ go 
and sell all that he bad, and come and follow 
bim.^' Had he really consented, the proper evi- 
dences of his having done so, would have been his 
actually 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 bis mind with 
the invitation was manifested by his actually leav- 
ing all and following the Saviour, Luke v. 27, 28. 
Christ and other things are set before us together, 
in order that w« may practically cleave to the one, 
and forsake the other ; and our practically cleav- 
ing 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 
denominated 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 faithfulness of some other per- 
son ; 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 de- 
pendence on the sufficiency and faithfulness of 
Christ, we are said to trust in him for everlasting 
life. We depend on such promises as the follow- 
ing ; ^' He that loseth his life for my sake, shall 
find it,'' Matt x. 39. Abraham, the father of be- 
lie vars, trusted in Christ, tiudb^ ii\^l^\s.^O*.\i>a. 

A a 



i 



S90 THK TWKLmi mtf Part IIU 

own country, in a reliance on the covenant of 
grace which 'God bad established with him, Heb, 
xi. 8, 9. Thus also, ^^ by faith Moses refused to 
be called the son of Pharaoh^s daughter, cboosior 
rather to suffer affliction with the people of GoS^ 
than to enjoy the pleasures of sin for a season^^^ 
Heb. li. 24, &c. By faith others eipoaed them- 
aelfes to be sawn in sunder, and to be slain by the 
sword ; endured the trial of cruel mockings, of 
•courges, of bonds and of imprisonments ; they 
wandered about in sheep skins, and goat skkw, be- 
ing destitute, afflicted, tormented In this sense, 
the Apostle Paul by faith trusted in Christ : ^^ For 
which cause I also suffer these things ; neverthe- 
less I am not ashamed, for I know whom I ha?e 
believed, and am persuaded that he is able to keep 
that which I have committed unto him against 
that day,'' 2 Tim. i. 12 He who, on the credit of 
what he hears of a future world, forsakes all, at 
least 80 far as there is occasion, making every 
thing subservient to his everlasting interest, is the 
only person 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. The texts of scripture in which this 
is clearly taught, have been so often mentioned in 
the preceding parts of this Treatise, that it is need- 
less to repeat them. 

Practice is the proper evidence of humility. 
That expression or manifestation of humility which 
God require8,and to which therefore we should pay 
particular attention, is walking humbly^ Micah vi. 8. 

Practice is the proper evidence of the fear of 
Qoii : " The fear o? v\\^ \*^t^^ i.^ ^^ hate evil,'' 



Part 111. ov oBAoioira AFVXcnoirs. 292 

From. viii. 13. " By the fear of the Lord» mtn de- 
part from e? il,^' chap xvi. 6. See also P«a. xxzi?. 
11, &c. Prm iii. 7. Job i. 8. 

Practice is the proper evidence of a gracioas 
hope : ^^ £?ery man that hath this hope in him 
purifieth himself, even as he is pore,^' 1 JpAn,iii. 3. 
Patient coutinoaoce in well doin^, through the 
difficalties and trials of the Christian course, is 
ofteo mentioned as the proper expression and fruit 
of Christian hope: ^^ Wherefore gird up the loiua 
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 Fti, i. 13, 14. ^'Remembering without ceasing 
your work of faith, and labour of lo?e, and patience 
of hope,'^ 1 Thtw. i. 3. «' Lord, 1 have hoped 
for thy salvation, and done thy commandments,^' 
P#a. cxix. 166. '' That they might set their hope 
in God, and not forget the works of God, but keep 
his commandments,^' F%a. Ixxviii 7. 

A cheerful performance of duty, is the proper 
evidence of a true holy joy : ^^ Thou meetest 
him that rejoiceth, and woiketh righteousness,^ 
Fta- Ixiv. 6. ^' The abundance of their joy, — 
abounded unto the riches of their liberality,^ 

2 Cm*, viii. 2. 

Practice is the proper evidence of Christian 
fortitude. A good soldier is proved, not at home, 
but in the field of battle, 1 Cw. ix. 25, 26. 2 
Tita. ii. 3—5. 

As holy practice is the chief evidence of our 
being possessed of grace ; so the degree in which 
our experience is productive of practice, shows the 
degree in which our experience is spiritual and 
divine. Whatever pretensions we may make to 
gieat discoveries, great love and joy, t^ey are no 
farther to be regarded, than as they tct^s^U^ ink 



t9t *■■ vwKXTK nur FM III. 

floence oor practice. AUowance moat iDdeed be 
Bide for Bataral temper ; bat atill our prof raaa 
Id grace, ia ascertaiDed by the degree in which itk 
elficacioaa ia practice. The effect of grace,, ia 
aa great, and the akeratien aa reanarkable, io a 
person of a bad aalural temper, as io aeother. 
Although a persoo of such a temper, wiU not be- 
have himself so well^ with the same degvee of 
grace, as another person wonld do ; jet the change 
IMJ be as great, because a person of a gfood nat- 
vral temper, did not behave hinutelf so ill before 
conversion. 

Thfis having endeavoured te prove that Ghrit- 
lian practice must be the proper and most dec»- 
five evidence of saviag grace ; before i cenclode 
this Treatise, I would say something in reply to 
two objections, which may perhaps be raised a- 
gaiost what has been advanced upon this subject 

Objection 1. It may perhaps be said, that whet 
has been insisted on, is evidently contrary to 
the opinion prevailing among good people, that 
professors should juclge of their state, chiefly bj 
their feelings and experience. 

1 answer, This opinion is no doubt correct, and 
deserves to be received amongst good people; 
but it is a great mistake to suppose that what haa 
been said, is at all contrary to that opinion. Evan- 
gelical, or holy practice, is spiritual practice, and 
not mere corporeal motion It is the exertion of a 
spirit, animating, commanding and directing the 
body to which it is united, and over which it haa 
power given it by the Creator. And therefore the 
main thing in holy practice, is the disposition of the 
mind. The motions of the body are to be regarded 
as belonging to Christian practice, only as they are 
connected with the volitions of the soul. The 
exercises of grace, o£ Yi\x\c\i VSci^V^^Viftver is sen- 



Part III* OF GRACI0V8 ATFSCTZONI. 393 

sible, constitute Christian experience ; and this 
experience consists as mach in those operations of 
grace apon the will, by which our actions are im- 
mediately directed, as in mere mental exercises. 
These exercises of g^race, are not the le^ a part 
of Christian experience, because they are imme- 
diateljr connected with our actions. For instance, 
ardent love to God, is not the less a part of gra- 
cious experience, because it is that which immedi- 
ately produces some self denying, or extraordina- 
ry action, tending to promote the honour and glo- 
ry of God. 

To represent Christian experience and prac- 
tice, as properly and altogether distinct, is wrong. 
Indeed, all Christian experience is not necessarily 
connected with practice ; but all Christian prac- 
tice is in reality experience. Holy practice is one 
kind, or part of Christian experience ; and both 
reason and scripture represent 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 xxii. 16. Our acquaintance with God, cer- 
tainly 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 
experimental religion ; but the scriptures already 
quoted represent them as consisting chiefly in 

Practice : ^^ This is the love of Goif, that we keep 
is commandments,^' 1 John^ ? 3. See also 2 Jokn^ 
6. ^^ Come, ye children, hearken unto me — I will 
teach you the fear of the Lord : Depart from evil 
and do good,'' Psa. xxxiv. 1 1, &c. It was such 
experience as this, in which Hezekiah took com- 
fort, when he said, " Remember, O Lord, I be- 
seech thee, bow 1 have walked b^^^\%; >^^^ '^^ 



^4 THX TWELFTH tlGV Pvt 111. 

roth and with a perfect heart.'' The PsBlmiit 
.hiefly insists upon such experience as this in the 
:xix. Psalm. The Apostle Paul insists upon thii 
kind of experience, in manj places in his epiatleii 
See Rom, i. 9. 2 Cor, i. 12. ir. 13. v. 7 — 14. 
Ti. 4—7. Gal ii. 20. PhiL iii. 7, 8. Col i. «. 
1. Thess, ii. 8 — 10. It was this kind of experience 
from which this blessed Apostle derived sapport 
and comfort, when he was about to suffer martyr- 
dom : *'^ For I am now ready to be offered, and the 
time of my departure is at hand. I have fought 
a good fiiifbt, I have finished my course, I have 
kept the faith," 2 Tim, iv. 6, 7. 

And not only does the most important and dis- 
tinguishing part of Christian experience, consist 
in spiritual practice ; but such is the nature of 
these exercises of grace, that nothing else is so 
properly called by the name of experimental reli- 
gion. For that experience which, in these exer- 
cises of grace, proves effectual, at the time of trial, 
is the proper experiment as to the sincerity of our 
profession, and the power of our religious princi- 
ples. As that is called experimental philosophy, 
which brings opinions to the test of fact ; so that 
is properly called experimental religion, which 
brings religious 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 as good for nothing 
And there is what is called experience, whicf 
has no connexion with practice; and this is wors 
than nothing. Whenever we feel a disposition i 
treat God, as his infinite perfections and our d 
pendence upon him demand,andatthesame tin 
are placed in circumstances of trial, and find tl 
disposition effectual in the experiment, we ; 
thca (he subjecls of.lVie ixvq%\. ^-^Va^^^^Vj^^Y ^-^^^ 



Part III. OF GRACIOUS aftxctiosts. 295 

ence. Religfion consists much in holy affection ; 
but those exercises of affection which are most 
characteristic of true religion, are practical exer- 
cises. Human friendship consists much in affec- 
tion; but these strong exercises of affection, which 
actnallj induce us to make great exertions, or 
sacrifices Tor others, are the most, and indeed the 
only decisive proofs of true friendship. 

There is nothing in this at ail contrary to what 
is asserted by some sound divines, that is, that 
there are no sure proofs of grslce, but the acts of 
grace. For those operative practical exercii^^s of 
grace, may still be the most decisive proofs of the 
existence of grace. Many of these exercises of 
grace, following one another, under various triaiS| 
inay also render the evidence still more decisive, 
as one act confirms another. The disciples, when 
they first saw Jesus Christ, after his resurrection, 
had good evidence that he was alive ; but by con- 
versing 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 human mind, in the implantation and exercis- 
es of grace there, and so consists in experience. 
Neither can it be doubted, but that this seal of the 
Spirit, is the most decisive evidence of our adop- 
tion, that we can possibly obtain. But in the man- 
ifest exercises of grace, already described, the Ho- 
ly Spirit gives evidence, and sets to his seal in the 
most clear and satisfactory planner. It has been 
abundantl}' demonstrated by the experience of the 
Christian church, that in general Christ commu- 
nicates to his people by the Holy Spirit, the most 
decisive and evident marks of their sonship, in 
those effectual exercises of grace under trials^ 
vhicb have been spoken ot ah^v^. 'TwaV^^^^'^^ 



296 THB TWELirra nov Part III. 

manifest in the fall assorance, and indescribable 
joy of many of the martyrs. " If ye be reproach- 
ed for the name of Christy happy are ye ; for the 
Spirit of glory and of God resteth apon yoa,^' 
1 Pet. iv. 14. ** We — rejoice in hope of the glo- 
ry of God, and-*glory in tribnlations also," Ram, 
y. 2, 3. This is agreeable to what the Apostle 
Panl oflen declares, in reference to what he ex- 
perienced in his yarioas trials. When the Apostle 
Peter, in the passage prefixed to this Treatise, 
speaks of the joy unspeakable and foil of glory, 
which the Christians to whom he wrote experi- 
enced, he has respect to what they felt under per- 
secution, as appears from the context It is evi- 
dent from other parts of the chapter, that when 
the Apostle Paul speaks ofthe witness of the Spir- 
it, in Rom viii. 15-— 17, he has an immediate re- ■ 
spect to what the Christians experienced in their 
exercises of love to God, while sufiering persecu- 
tion. He is, in the preceding ve'rses^ encouraging 
the Roman converts under their sufferings with 
the consideration, that, though their bodies should 
die, because of sin, they should be raised to life 
again. But this is more especially evident from 
the verse immediately following : ^^ For 1 reckon, 
that the sufferings of the present time are not 
worthy to be compared' with the glory which shall 
be revealed in us." Indeed, the Apostle has no 
doubt a reference to their persecutions in all (hat 
he says, to the end ofthe chapter. In like man- 
ner, when he speaks ofthe earnest ofthe Spirit, 
which God had given to him, as in 2 Cor. v. 5, the 
context shows that he has respect to what was 
communicated to him in his great trials and afflic- 
tions. And in the promise of the white stone, 
Aod the new name^ Rev, ii. 17, it is evident that 
Christ has a special tefeie^i^^ \.^ aVi^^^&t which . 



Part ni. OF ORAoioiii AJPFBCTioirs. 297 

Chrtstians sboald obtain, by overcoming in the 
day o( trial and of persecution. The same circam- 
atance aiao appears from many passages in the 
address to tfte seren churches of Asia. 

Objection II. Some professors may be disposed 
to object against what has been said of Christian 
practice, as the chief evideace of grace, that this 
la a legal doctrine ; and that by making practice 
ef such great importance in religion, we magnify 
works, and lead men to depend on their own right«* 
eousness, to the disparagement of the glory of free 
grace, and in opposition to the doctrine *' of jus- 
tification by faith alone.'' 

But this objection is altogether without founda- 
tion. In what respects is it inconsistent with the 
freenesA of the grace of Godi, that holy practice 
should be a sign of our interest in that grace ? It 
ii our works considered as the price of the divine 
ftvoiir, and not their being merely the sign of it, 
that is inconsistent with the freeness of that favour. 
A beggar, Tiewing the money he has received aa 
a token of the kindness of him who gave it, may 
•till regard the gift as being perfectly free and 
undeserved. It is his having received money as 
the reward of something done, which is inconsist- 
ent with the free kindness of the giver. The true 
notion of the freeness of the grace of God to sin- 
ners, is not that no holy and amiable qualifica- 
tions or actions are fruits, and therefore signs of 
our interest in that grace ; but that it is not any 
salification, or action of ours which recommends 
us to the divine favour. Gracious kindness is 
shown to the unworthy ; goodness flows from the 
fountain of goodness, while there is no amiable- 
ness in the object upon which it r^sts. This is 
the true notion of justification without works. It 
is not the worthiness of our aciioua^ <^^ «k^ \!&i«^ 



298 TU TWBLm noir Tmtt IIL 

ID us, which, ID Buy measure, ii accepted aa aa 
atODeineot for the gfoilc of no, or as a recomoieodU 
atioD to the divioe fayour. We are justified soUlf 
through the righteousoess of Christ. Wheo works 
are opposed to faith, with regard to our jostifica- 
tioo, SDd it is said that we are justified bj faitht 
aod Dot bj works, it is meaot that oeither our 
works, Dor aoy dispositioos we possess, at all re-^ 
cooimeDd us to au interest io Christ, and the blesa- 
logs of his salvation ; but that these blessings are 
communicated only through faith, or by our souls 
receiving Christ as our Saviour. But that no 
worthioess in us recommends us to God, b no ar- 
gument that nothing in us is a sign of interest in 
his favour. 

If the doctrines of free grace, and of justifica- 
tion by faith alone, are inconsistent with the im- 
portance of holy practice, as a sign of grace ; thea 
they are inconsistent with the importance of any 
thing in us, regarded as a sign of grace ; any ho- 
liness, or any experience ; for it is as much con- 
trary to the doctrines of free grace, and of justifi- 
cation by faith alone, that either of these should 
be the righteousness by which we are justified, 
as that holy practice should. To treat holy obe- 
dience with indifierence because we are not justi- 
fied by works, is the same thing in effect as treat- 
ing all religion with indifference, even angelical 
holiness, and gracious experience ; for all these 
are included, when the scriptures 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 
mind, as well as every exertion of (he body. If « 
we were justified by any of these, we should, in a 
scripture sense, be justified by works ; and ihere- 
/bre, if it is not \^%^^ tkot cQ\iVc%x^ V^Uxe doctrine 



Part III. OF omAciovs avfxotioni. 299 

of justification withoat works, to insist on any of 
Chese.as indicative of onr interest in Christine ither 
IS it, with the «ame view, toinsistonthe importance 
of holy practice. It would be legal to suppose that 
faoly practice gives us a title to the blessings of 
salvation ; bnt it is not legal to suppose, that holy 
practice is the proper and most decisive evidence 
of oor 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 Scrip- 
tares, did not think that the absolute necessity of 
a holy practice, in this respect, was inconsistent 
with the fireeness of grace ; for in geneiral the sa- 
cred writings teach them in onion with each oth- 
€r. la Rev. zxi. 6, 7. it is said ^^ 1 will give unto 
Ilia 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 behaving well in the Christian race and 
warfare, was the condition of the promise. In the 
neit chapter, it is said, ^^ Blessed are they that 
«lo 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, 
■the writer proceeds to state, that without are li- 
ars, whoremongers, murderers, &c. and yet in the 
two verses immediately following, an invitation is 
giving to all to come, and take of the water of life 
freely. Similar is the invitation to sinners to ac- 
cept of free grace, in Isa, Iv. ^^ Ho, every one that 
*thir8tetb, come ye to the waters, an4 he that bath 
no money, come ye, buy and eat, yea, come, buy 
wine and milk without money and without price." 
Even in the continuation of this passage, the sin- 
ner's forsaking his wicked practice, is mentioned 
as necessary to his obtaining mercy ; ^^ Let the 
wicked forsake his way^ and the ^ti^^[JI\Vft.^x!)!^T&K!s^ 



300 VKB TWBLpni -tioir Vart lil. 

his thoQg^ti ; and let bim return unto the Lord, 
and be will hav^ mercy upon him) and to our God, 
for he will abuodantly pardoo^^' ver 7. • See also 
Jia. i. I69 &c. HeDce it is evident that the free- 
Deaaef grace, andihe necessity of a holj practice, 
which are often joined together in scripture, are 
not inconsistent with each other. Ntir does it at 
all diminish the importance of faith, that its exer- 
cises and effects in furactice, are the chief indica- 
tions of oar possessing it ; any more than it lessens 
the importance of animal life, that motion and ac- 
tion are the chief signs of its eaistence. 

Hence it also appears, that in what hse been 
said of the importance of holy practice, as the most 
decisive mark of sincerity, there is nothing legal ; 
nothing derogatory to the freedom and sovereign- 
ty of gospel, grace; nothing in the least clashing 
with the gospel doctrine of justiBcation by frith 
alone, without the works of the law ; nothing in 
the least tending to lessen the glory of the Medi- 
ator, and our dependence on his righteousness; 
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 hi^ mer- 
cy ; nothing tending to exalt man, or to lessen his 
dependence and obligations. So that if any be- 
lievers 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 righteousness of 
our faith, experience, &c. is as legal, and as in- 
consistent with the new covenant^ as to make a 
righteousness of holy practice. 

It is highly injurious to religion to make light of 
those things upouY^Vive.VvXift^m'^VQL^^^ insist most; 



Faft III* • oy oAAOiovs Avrxdrioirs. dOl 

for losUoce, to neglect the exerciseff, and efiectaal 
•peratioDs of grace in practice, and to insist almost 
wholly on discoveries, and the mere exercises of 
the mind. It is in yain to look for any better 
iifos than those which the scriptnres have most 
•zpressiy mentioned as omtIcs of godliness. Those 
ptfrsoDfl who profess, by their extraordinary ex- 
perieace, and insight into the natare of things, to 
poiat out more distinguishing criterions for the 
iletection of hypocrisy, than those which the scrip- 
lures give as, are bat ingenious to the confosiou 
of their own minds, and the minds of others ; their 
penetration and sagacity are, in the sight of God, 
hot refined foolishness, and sagacious delusion. 
To such the words of Agur are applicable ; ^* Ev- 
ery word of God is pure ; add not thou unto 

his words, lest he reprove thee, and thou be found 
a liar," Frov. xxx. 5, 6. Our discernment and 
wisdom with regard to the hearts of men, are not 
moch to be trusted. We see but a little way into 
the state of the human mind. The means are so 
many by which our passions may be moved, with- 
out any supernatural influence ; the springs of our 
aiections are so various, and so secret ; so many 
things may, at the same time, and in conjunction, 
inflaence our affections ;-^for instance, the imagin- 
ation, natural temper, education, the common id- 
iluences of the Holy Spirit, a surprising concourse 
of affecting circumstances, an extraordinary coin- 
eidence in the course of our thoughts, together 
with the subtle management of invisible, malicious 
i^irits; — that no philosophy, or experience will 
ever be sufficient to guide us safely, without our 
closely following the directions which God has 
given OS in his holy word. Out heavenly Father 

has no doubt his reasons fo^ insisting on some 

B b 



aot •: nrnwrnMurm^mm.. FnUUi 



thingiiw mmth^ by whick wiftakovM 4ry ounci vmi 
ntber Ihrn by oiheEf. FarJMiM he kooivt tbiit 
Ihote erilftioai are atlMded by leM pevplezi^ 
«»d that «iw Hi Ifia^Mfe t» be deceired by t^ 

Iht wtoreofyio^ilipM be ii bestifioi 



^pmifted ;«fitb ftbellpl^rtecomig owiefiMJi 
Mkett|V«wb«t«llefrii^ io awke &v jdifttfWt 
iite|Mi»f bk ciMicbf «ed dtfbreet Umgrnn of Mr« 
Ikaler peiveai ; aed iberefiire it as emr wJMotti 
%Qift to tiAEe hit wotk out of bif baeds, bei to folr 
low bif praaOTptieMfiiad jodf e of ovrsel^Fetaf ba 
4iceel9 mu If we do otberwiffet no wooder if ve 

are bevilderedy ^eafiHttded eiid iatal^ delada4» 
Bat if we are in tbe faabit of looking chiefly at 
tbofe tbngt as marltf of piejty, which Chritt, and 
bis Apottlef, and the Prophet! mott earnestly in- 
iitted oil, 80 that in jadgiog of ourselves, and of 
others, we chiefly regard the practical exercises 
and efbcts of grace, our conduct will be attended 
by the happiest consequences ; it will be the means 
of delivering us frofn innumerable perplexities, 
arising from the various schemes which have been 
invented for the purpose of ascertaining the real 
eiate of professors; it will above all things lead to 
tbe conviction of deluded liypocrites ; it will tend 
to prevent professors from neglecting strictness of 
life, and to promote their circumspection and 
earnestness in the Christian walk. Were we gui« . 
ded unit brml^ by scripture roles in judging of pro- 
fessors of religion, it would become usual for men 
to exhibit their piety more by an amiable behav- 
iour, than by frequently and obtrusively relating 
tlieir experience ; we should get, into the way of 
appeariojg lively in religion, more by activity in 
ih§ semce of God, and of our generation, than by 



III. OV OmACIOUS ASFECTI0N8. 303 

flaency of oor tongfoei ; professors woald cod- 
%e together of their ezperience in a manner 
ter becoming Christian humility, and more to 
h other's profit ; many occasions of spiritnal 
le would be prerebted.; the main stnmbling 
:ks in the way of experinental piety wonldbe 
loved; so that the relation of our -experience) 
ead of hardening those who hear^'as, and pro- 
ing infidelity and atheism^ would tend to cob-" 
:e'men that there is a reality in religion, and 
waken them to a sense of its great importance. 
OS our light) as professors, would so shint 
3re men, t^at others seeing oar good workfc*, 
rid glorifjT o^r Father who is in heaven. 



jm^UA^w^tSMtltk to film itqM;C%; iUbh&fiiSri^ 
wfei' Mdi i t , a pHttern of horoflity, 316 

•* i:ht Iriftl of , ar8 . . i^ 

i,i|if«e ci^tiieiw^ attipMvt, X^^^lflO. 




MoptUm^ mirit o^ 136—139 

,^ctkm9s nohff true reHgion chiefljr connsts ioi li— <4S 

** what is intended by them, 15 

^' are of two sorts, 16 

«• the springs in all the affdrs of life, 19 

" about religious things, not all from grace, ST 

** maybe moved without benefit, 41 

** should be subservient to religion, 41 

** high, no proof of gracious, 45, 49 

" which render one fluent in talking of religion, no 
proof of sincerity or hypocrisy, 54—56 

*' not excited by our own endeavours, no moral 
characteristic, 56—60 

^* aigns of gracious, 108«-9fS 

** 'hmy, arise from divine' influence, 114, 118, 130 

*' gracious, are new paNseisitiDns, 116 

« •* accompanieAi with divine knowledge, 
16C— 164 

" " softensthe heart, 23a 

•• *• attended by siHrituaiconviction, 179 

" •' attended by the temper of Jesus, 223 

'^ ** increase a spiritual appetite, 248 

*^ mistakes respecting the, 161—163 

«* some, hide depravity of heart, 209 

" false, harden the heart, 235 
Mfiction^ saints tried \n the furnace of^ 277 
J^r^ remarkable words oi,^v 



ivpsx o; SUBJECTS. 90^ 

jiU things are new to the regenerate, 168 
Angela are lovely because holy, 152 
Anger^ refnarks on the nature of, 141 
' loatasy of iiedse professors, 96 — 99 
wstatea^ evidence tliey were never renewed, 2S8 
fifiearancea of religion fallible/ 370 
jlfifiraach to God, mspositions suited to a proper, S38 
Maurance^ remarks on its nature, as instanced in 
scripture, 81—94, 271 
** attainable in on^ary cases, 84, 85, 107 
BaUuMCa discoveries, tnaugh great, were not holy, 

121, 131 
Beauty of religion seen in trials, 13 
Beggara at the rate of mercy, the humble are, 217 
Behaviour^ relidon best recommended by an amia« 

ble, 302 
Bible, its excellent glory not perceived by the carnal 

heart, 187-:-189 
Bittemeaa ^;ain^t men not Chxistian zeal, 229, 230,242 
Blesaed of Christ, who are the, 274, 275 
Bltndneaat apiritual^ its odious influence, 40 
c« to our own imperfections, an evidence of unaound'- 
ness, 243 
Bhaaoma in the spring, professors resemble, 98 
Bwatera mere, some marks of, 204 
Bo4y9 effects on the, no proof of grace» or the contra- 
ry, 50-^4 
Boldneaa arising from pride, 229, 237 
Bondage^ spirit of, 137 
Brain^ impressions made on the, 177 
Brokenneaa of hearty 24 

Buaineaa^ Chrisdans makie religion their chief, 253 
Caleb and Joahua^ sincerity tf» 254 
Carnal or natural^ meaiung df the terms, 109 
Centurion^ humility of the, 197 
Charity is love, 27 
Children^ little, character of, 227 
Chriatt the beauties of his human nature, 154 
'^ the virtues of his character, 225 
'* lives in the Christian, 226 
C/niaOana, thehr difficulties when low in grace,105— 107 
** the humble, see their pride more plainly than 
their humility, 215 



**wd lUtkwad ill-tempered, not acknowledged ki tfei^ 

Kfipturtti S34 ^' 

OtrMJon txherUnee aai Ukg pncOtc kmeotanijiktmiU 

%0liyiQfilPllt VH|pOIHi».p0 

CoiitfKc/ <f prafMtet Mfet matk ef tlusir moenl €k«p*; 

actet^ 966 
^Swiffdentes itrong , ttij eidet ki true iakiti^ and ap- 
pear ki hypocrtoiL 81—4)5 
Cw^aJtmtt pace ouickdDt tke, S38 
Gmvertf wl& God and Ckriit, te» efleeli are kMdoi^nS 
Coiivrrjcon, acriptnral reproKntatieBe ol^ 29C 
** does not eradicate comtitotkxial pecaUaritteig 891 
'* no profeaiion of » to be believed witboot goiid 

irQrlEa»964 
^ method of , not neceatary to be explakied, 967 
Convletkinf Mriritiial) tine conacqaeaoe oC gpudoua af* 
fections, 1^9, 180 . 
^ ebaerratioDi re^iectbiK perMna imder, 913^ 914 
Cofwietiow of cooaciebce different £rom Biere teROti* 

r2. 73, 238 
CwnieffeitM in religion, 65—69 
Courage^ ChrisUan, what it is, 33r, 238 

DariuMf affected by his yiews of the divine g^oiy, 15$ 
Darkne89 of providence, duty of saints in the, 90, 91 
Davids Paul, and John, their religion, 38-— 33 
Day qf judgment^ the natural perfectioos of God will 

be seen by the wiclLed in the, 158—160 
Deed9 of love to the brethren* 280 
Defecu of saints low in grace, 105 
/}€mf of religiDn, how to jikbp of the, 38 
Delusions of hypocrites, 87—89, 199 

** from false affections, 180—182 
Desire^ holy, 22 
Desires for more grace mark the regenerate, 212, 250 

^ of hypocntes arise from modves different fronn 
those of the saiuts, 250 
Devotednesst entire, of the saint to God, 259 
Dictators in religion, hypocrites desire bo be, 203 
Difference between saints and hypocrites, 241 
Dmgence included in Christian practice, 253 
DiBeoveries^ spiritual, what are not, 119 — 128 

" *• are ltawdRrcGkVD%>'vt.\^ 



IJPJIC OF aUBJXCTB. 307 

Ducrimnation of true aad false relig^ms affectioni, 

44^103 
Divine thinga highfy afiecting id their Dature»48 
DQddridste*8 remarks on the determiziation of the 

wiU, 273 274 
n%ubt9 of ChiVstimw, 92—94^ 105—107 
jjove^ a symbol tf the Christian spirit, 236, 228 
Dutiest ptiforn.ance of exteimt* no cerUun sign of 

grace, 77 — 80 
*' required of saints m the New Testament, 351 ' 

Earnest of the^fha, 135 

JEHjah^s holy revererice ()f God, 237 

MmmionB^ sCfong, alf* ct the body, 50- ■ > 5 4 

Enemies to free grace, 303 

Enthusiasm and spiritual knowledge, totaUf Averse. 

175—179 
Enihusitists, cnnnteriek self-denial of some, 199 
Efihrainif hypocrites compared to, 341 
Error of those who discard reii^ous afiectioos, 98 
Essenes^ their vain fanaginatiam, 175—199 
Evangelical humiHation attends hdy afiectioDS, 196 
Evil spirits, their counterfrit agency, 59, 60 
Exfierienee^ when abused, 95, 149 

** may be considered as an evidence of interest in 
Christ, 95 

" persons may -be deceived respecting thdr own 
and others*, 95—103 

** our, may be spokfn of with a proper spirit, 204 

" a relation of, remarks respecting. 268, 302, 303 
Exfiressiona of pi*aise and gratitude to God, no cer- 
tain mark of grace, nor the contrary, 8-1, 83 

Faculties of the soul pervaded by the Sphrit of God, 322 
Faith, absurd notions of, 91, 92 
precedes holy joy, 126 

the consequence of gradous affections, 179^ 180 
must be founded on real evidence, 183 
*^ in order to be saving, must be spiritual, or holy. 

183—193 
*' made perfect, or finished, 379—281 
" without works vain, 264 
Fear, godly, 21, 236 

Fellomhifi with Christy natural men have no^ 115 
*' the peculiar privUege q£ \]![it ^^vciV^^ W& 
Bb3 






■Figurmnie language misleads some ignorant 

120 
FbcvePs remark on the wlieat and tares, 99, 1(K^ 
J'tuetKy in talking ol religion no certain 

302,503 .. ,. 

Forgiveness of injuries, necessity of the tempe^ 331,'. 
Fortitude of a Chri^ian, 337, 23S 

" holy, Christ a pattern of, 228 

" Christian, bears the mind above the diapbMHra 
of friends as weU as enttmies, 219 
Frcenat of grace, mistake respecting the, SQr -i 
Fruit, tree to be judged by the, 99, 102 . ' • 

Fruits of the S/iiril, scriptui^l evidence of gnc(v"^M 
Gaiua. good works ot, 263, 264 
Gaialiang, Paul's direcUoii to the, 373 
Glori/, Divine, view of the, convinces of the InA (£ 

Christianilv, indirectly, 192 : 

Kod. chosen by the snints as their portion, 359 ., 
GocffincM, the saints' gaiD and treasure, 352 . ..; ' 
Gosfirl, plorinus, because hdy, 154 ■ >"' 

" has Its strongest evidence in itself, JB2 

" Rot given for learned men only, 139, 190 
Grace, its imiilantution in the soul a supernatural CM- 
ntiausr 

" difficnlQca ot tboK who are low in, 101 

" iacfdMMiiienUimuhdtacabiGaddlS 

" onoM be produced by Mr hoprcnennC cr 
conapnUkn tf uttnnl ptinciplM, llfi 

« the MvdofgkiT In ifae heart, 13S 

<> themdvaMa^flCialiTebeaenae. 193,193 

" in all its ap™C*i ■> bumbfe, 319 

" a preiajatioo oF glory, 348 . 

*■ actiTe nature atnx, 359 

" two kinds oftbecxMictaei of, S73 
Once* have their cconterfeiti b liy tiut ri t w, 100 ' 
Gralihule, cxiMi hi Mnnl aa weB u nMoal per- 

rata, 141—147 
Gutlt of ciMwtenee, camqaaxxt ct 100 
HaSil, Hxedneai and strength of the r^im, 38 
Nardneu o/hrari, Rfai coanta much bi, US— ST 

J/eerl, iML only knows the, 104 
HearU of oihcrB oastm btt Iranra with cntfeio^. 
95—103 



ivoxx 01 tvBjScti. 909 

Heaven glorioot on account of its hdineaSj 154 
** Its religion is hoKr afieCtioiiy 33 

Heretics^ dNtisionS of ancient, 1/5, 199 

Herod did not renounce his iniquitjr, 254 

HezekUih^a state of mind in sickness, 375 

Holiness is the nature of the Spirit of God, 113 
** the delight of saints, 159 
** the gloty of the ^vine nature, 152, 153 
** the real lovelhieas of all intelligent beings, 152 
'* the beauty of heaven, 155, 156 
" of saints conmaradvejy insignificant, 208 

Holy Sfiirit^ see Spirit of God. 

Hofie in God, 21 

HumiHty. nature and necessity of tnie« 196—219 

Humiliation^ evangelical^ distinguish^! from legal, 196 

Hyfiocritesy evidences that persona are, 86«-^9. 108, 
147—151,180,220 
** two kinds o£, 87 

'* greatly fail in counterfeiting humility, 199—204,215 
*' are more zealous abroad than at home, 242 
'* not anxious for grace when they believe them- 
selves safe, 252 

mUerate^ the gospel adapted to the circumstances of 

the, 189->'192 
Illuminations without a moral change, vain, 233, 234 
Images in Popish churches deceptive, 195 
Imagination may be wrought upon b^ &itan, 177 
Imaginations^ lively, arising from strong affections, 178 
Jbnpressions on uur minds, their sources, 60-^62, 72, 
73, 194 

On the imagination, though powerful, may not be 
gracious, 119—128 

may highly raise the carnal aHTections, 123, 233 
Increase of grace shows the deformity of sin, 207 — 210 
Indwelling of the Holy Spirit in tlie.s;iints, 222 
Insensibiuty in religion, the evil of, 20, 41 — 43 
Invitations qf the gospel^ to sinners, 399 

Jacobs his wrestUng with God, and bomility before 

Esau, 218, 219 
James^ his remark on good works, 264 
Jealousy^ holy, promoted by humble confidence, $40 
Jerome^s remark on wheat and tares, 99^ lOQ 
Jeruealem^ pride of the \ii!hab\x»xiMk ti(^ "^X^ 



M 



«« 



i oiQSt Rtrikirw eocample of anient loi^, 3S- ^ 
\y becaaw Ibe Holy Uoe nf Gw], 153, U4 
rged by SoUtn as >cliutt, 14Q 
it uposUe. rematkabiv aflccuonote, 31, 32. 
and d^, follQnictl the LondiuUy, 2j« 
Jtiiet, 14— -holy, 33, 84 
id comfort may be iilts, or tioe, 69 
notice of bypocrites. 2^ 
(iiu of others may be wroog,^ J0C^—Vi3 
n the day of, etiasatncc will juGEity Und, 383 . 
icaCiaa, ramarks on tlie nutmrc of, ^7— 3M 
nkdge, doctrinal and apirkuaJ, totftlly distinct,'0( 
lur necessary in ascending tlie hill of Hon, '253 
J of Gad, ft grand expression of his holinei*, 153 

** saints delight in the, 2S2 
(loA/y. false chiirje (i S97 

»U in thrXAnAvidhv oMrt be «ri<e(r«^'««gi^ 

iifll-flfritW' ■■■■•"-**'■"'*- •'• '■■ '^'^ 

M>AM>-nMr)Nttie'beliavfoBr'tiraXIkristli«i,,Srt 
.oiv to Chtitt, 14— mtiit be npreine, srS' - 
;iOae,r^gjai compBebgiidBrt in, 26, g, 04^.140 
" an appMraqce of rmt, nn proof a£erm:«k SI 
« batf.bw%lu>bgtQect,l5£ 

- ttwCbitMUMhNmblcSU) 

*■ tlu tow at, Cbritt'i OMumMndtncBt, S33 

" holv. rf*pecu ikc temporal uid suiriuul intant 

fl{i)then,a43 
" oLGttlandChrlit, iDGnte.'U1^43- 
" to God Mid (Uvine things •bould br apdenti 45- 
** to tb* btetliren, 280—382 ,; 

Mtiomeiam, sooae proteiakie Chrittiaa^ KSiaUr 
1^ 19» ", 

M«ibjfM, a fruit of the Spirit, 111 . i-.. 

" tlie temper of Cbriit and itunts, 22S, 32& 

Melantho{y. its distressing attendants, 177, 178 

Men, nMaral- and aptrimal, diference betweea 

111—115 
Mercy, a pan of reliekm. 25 
dfodetty the effect of f.i^uiiie humility^ 318 
'Hotea' rwerence dE G<rfi, t'St 
_" his appearance tn\\iftiM>«ft.M>&*SKMV 



XVSEX OF SCWKCtfl. 311 

Mmcm and Jeremiah not >Qstentatkiii8« 203 
Mwmefifor mi^ real saints continue to be, 341, 246, 

347 
Muanany hypocrisy of, 254 
MuuraU or carnal^ scriptural definition of, 109 
Muure of divine things the cbjective ground of hdy 

aflfection, 139 
Miame$8 to God promotes humility, 310 
J^Vhichadnezzar^ his views of Grod, 158, 169 
Obedience to God roust be universal, 353—258 

*' its nature, 272— 278 
ObUgationa of men to love God, 207 
Omksion^ sins of, breaches of God's commands, 254 
OmnUcieme the preioptive of God» 177 
Order in apparent rehgious exercises no determinate 

characteristic, 73—77 

Pa/dsta^ effects of their lying miracles, 194a 195 

Pault the apostle, his religion was love, 39 
'* sought not the applause of men, 229 

Perception^ spiritual, given to the saints, 156, 157, 166 
—168 ^ 

Perfectiona tf God, the naturals may be seen by the 
unregenerate, 157—160 

JPer«everanc( distinguishes tne godly, 253—358 

Pharaoh*a behaviour uuder divine ju(^;mentB| 26O9 261 

Phariaee^ vain confidence of the, 237 

P/tariseea and scribes, reason of their anbeBef, 192 

Philouofihy and Wi)rldly wisdom deceptive, 301 

Poor, charity to the. 273, 277 

Power and knowledge not lovely unless holy, 152 
*' of God conspicuous in salvation, 58 

Practice, holy, not maintained by the unregenerate, 
180—183 
'* holy, gracious afiectlons promote, 253 
** Christian, implies universal, diligent, and perse- 

vering holiness, 253 
** holy, the effect of regeneration, 259 
** *' an evidence of saving grace, 262—300 
** ** much enjoinoi in scripture, 381—385. 

Prayer, Its design and tendency, 34 
'* holy coDfidenoe in, 236, 337 
«* secret, 247, 246, 348, 356 

Preachings its grand object,! 34, SI 



SIS ivwBX Of tirBJiwiric 

Fretendera to KlieioQ shim the cro8», 900 . ,^ ..... . 

** neoeaait^ of watching. Mainst Ae VOrl^W A 



•^ trial ot ISJTl^ , \-. 

iVoyk^/,instractioo8 of the Spirit tp 11,911 '' ^ 



Pm^ cjLbc delineales trae m4Bm»l tS4r.l^ 
• " xcliLe,erolana8aiidf5lVS» ."1 '" 
. PubUcan, hanAy of &e, 19a» «8 L" 

Pythag^fWM. iM UathciM. tWr ddiidoitfLlTj; 189 
Ma/iiure orMwcrites ahort^H^ 3i3 
jR<ra«oi» ^iaBm aitt4c«ai|( of tMii Cram tbeir |^r» 

Regeneration^ compaitans re^peetlng, 115 
** produces a new sensation in the subject of H, X15 
'* a remarkable change, 934 
<' holy practice a principal object of^ 259 
Religion^ a powerful principle^ 17, 18 

«^ the Christian, eaeeellent because holy, 1S3 
Repetuaneei^Vme^ 4ums the heart against wpA which 
harafj^jf^jominlon, 231 . 

ReaenAffrnf^SkikAi may exist in the regenerate anA 

uu ref fei iterate. llf, 118 
Retirement delightful to a Christian, 246^948 
** the practice of Abraham, Isaac, Jacob, Moaes, 
Elijah, and Elisha ; also of Jesiis Chr&t^ dad 
his disciples, 247, 248 
ofUod, 



Reverence of God, a gracinus habit, 237 
i?z//^« given by Christ to judg:e of others, 99 
** ofChrist' to judge ourselves are perfect, 205 



&urfamenr«, affiectiog eadiittttions of trudi, 34 ^ 
Sainta, duty of lovmg all who appear to be, 100^ 101 
** possess sure marks of grace, 105 
*^ are called spiritual persons, 108 
** their unspeakable blosungs, 112—116 
** their happiness diatkigalahed frcmi that of tl}0 
Jiypopnte, I4f 



IVOEX OV •UBJXOTfl. 313 

inta^ are persons of geDuine humility, 197, 198 

'^ and sinners, difTereoce between, 169» 196— SI 9 

^' their religion, 28 

>^ their rule of examination, 205— -208 

** have a diq>ofiitifHi to press forward, 906 

'* may know they possess true grace, 210 

" not inclined to consider themselves eminent, 210 

'• disposition of all true, 232, 233 

nctificcUion, or transformation of disposition, 222 

^^ imparts the whole moral image ot Christ, 240 

tan may pervert scripture, 62 — 64 

>* wiU not disturb a hypocrite's hope, 66 

^ an enemy to evangeucal hope, 86 

" assails the Christian's hope, 86 

** tempted Christ, 86 

** has much power over the imaginationi 122 ; but 

cannot know the heart, 177 
^ the vile suggestions of, 178 
" his subtility, 39 

!tt/, apparently^ humble before Samuel, 69 
** his disobedience of God, 221 
" disobedience the ruin <xf, 254 
ripture^ impressed on the mind, how to judge re- 
specting, 123—130 
^* importance of adhering to the directioos contain- 
ed in the, 300 — 303 
al efihe Sfdrit^ a holy commonication. 132 
** «' an allusion to the seal of princes, 132, 133 

l/'dccefUion^ marks of, 65---69, 123—130, 210 
•* love all the religion of some persons, 125, 139— 

151, 195, 196 
** denial, nature and importance ol^ 199 
" righteous epirit^ evidence of a, 210 
'* ** persons may continue moral, 258 
nae^ new spiritual, what it is, 116, II7 
nubility y\io\w^ a mark of real grace, 239 
lepard^ Mr. his distinction of hypocrites, 87, 88 
fifna of gracious affections—first, 108— second* 139^— 
^ third, 151— fourth. 160— fifth, 179-^ixth, 196 
— seventh, 219— eighth, 223— ninth, 23^— tenth, 
240— eleventh, 248—twelfth, 2^3 ^ 
n, like some distempers of the eve, 106 
** scriptures place it much in oardQess of heart, or 
want of affection, 35—37 



« one, mir dfatrof tbe muI, 3M 



fiftnwn MM tal tbdr 01 dcwf^ Afiin 
iStort/ittw*— ndawaKywiihilBcu, 356 
Sorrow t r fU p w n^ S4 

&iui, bMtwo&Gnhta^aBdarMuAM and will, orio- 
clbntion, U, 16 
" tatinfupw, nlfttail v^afmixlta nv, 949 
Sfiirii ofGod. hb infliaica oa tfaen4, 56—60, 76, 7T, 
100, 101 
" dircUibthBMhU,113— lU,t3r. > ^.v 
« bftfbanUlnofUfli«wmtertBtlKHi4,'l|^' .', 
" maf Mbence mbiral men, 11S,U<, llf 
" pradinNilKtheMfaWkhomnttatt^'llS-^-)-^.'^ 
" aoeb not commimicttte boliiwn to mtJltfTiaBfc 
113-lU -'' -'■■:. .^?;i? 

** not known bf the wtH-td, 115 
* hk leadiiin ihnw o* our do^, and ^tHMtft nC to 
'""1,173 \.- 



" miMke* respectini; his inllii^nce, 333 
^ritual, MiMaw colled in the New Tettmmeot, UP 
—114 
" wMotn and ondentan^g, 111, 165, IGQ, 170 
** liglit, Eive* not a new meanmg to scripture, Vfiy; 
" ilmmmations are tnnsfbrming, 33:2 ; < 

SuggettiBM, luddeo, DO mark of spiritual T^t, 171 , 
Syntmeliy, a beautifkd, in gracious aflectkns, !W> 
Talkacive prabnon, cbserv^ions reapecting, 19^ 

304,266 
Taate, new spiritual, \a rcKCnerate penonit U^ 173 

—175, 249 . . 

TemfMr and diapoeition of all real Chriniaaa,. tt4' 
Tentftiation* nf Sataji, person iub)ect to tbe, 177 
Tendency of eracious affcctioBi, 336 
Tendcmtu <^ ((nrit, true grace promotes, SK 
Terror discingoished from convlctka M ""^ 

72,73 
Teetmantf of ccnsctace, ^1 



l]IO£X OF SDBJXCTfl. 31 S 

Thirsting^ oi gracious souls, 348^253 

THaU beneficial to rel]g;ion. 13, 257, 277 

7>xr« of scripture, misapplication af| 123— -130, 171 

2ru8t in Christ, what it is, 90 

** must lie universal^, 244 

<' holy practice proves a hoi}', 289 
Truth of religion manitested in the trials of its friends* 13 

Unbelief reigns in the hearts of some pretenders to 

much faith and grace, ISO-* 183 
Underatandhig, spiritual, its nature, 165, 166, 267 
Uttiveraal devotedness of the godly, 259 
** change wrought in conversion, 221 
Unregencrate persons continue in the love and prac- 
tice of an, 235, 236 
UnsanctUitd men are all workers of iniquity, 260 
Unworthy^ gracidis kindness shown to die, 297 

Variety^ a holy, in the operation^ of the Spirit of God' 

7€.77 
Fkwa of God's sufficiency and &ithfulness, 91 

War/urCi the Christian's life a, 227 

Watching, the duty of constant, 255 

H^y of salvation glorious because holy, 154 

iVeu of water, grace in tlie heart compared to a, 246 

Wll, or inclination, 15, 16 

" Doddridge on the determinations of the, 273 
WUneaa of the S/iirit, mistake respecting the, 130—139 

** Satan cannot imitate the, 135 

^^ an operation on the soul, 295 
Witneaaea, the cloud of, must be imitated, 256 
Wo to the wise in their own eves, 211 
Women, instances of the humility of two, 198, 238 
Word if God excellent because noly, 153 
Works and faith, in what sense opposed to each 
otht?r 298 

" Abraham justified by, 299 

** good, tlie nature of, 272, 273 

" evai^licals mark the true i>eliever, 262 — 300 
Worldly imereat, men much affected with things re- 
specting their, 41 

^eal, essential to religion, 17, 26, 229, 245, 255 
*^ mistakes respecting evangelical, 229 
«* ccQsistent with meekness, geuUtiv^«!^ vAVsh^;^"^ 



with Qiiestions. 

JAMES LORIirOy BookieUer, Na S CorataiU, BoMoBt bu ktelf 
paUuhed a hmt edition of 

THE IMPROVEMENT OF THE MIND. By Isaac IVmtM, UJk 
To which are aided, QUESTIONS adapted to the Work, fhr the Va 
of Schoob and Aeademiei. 

Dr, JtknfuU MiC9mmtndaiUii, 

* Few books hare been penued by me widi gimuat pleanne tha 
Dr. Watti*k ZmpnTemeot of the Mind ; of which the radical priaen 
pics may indeed be Iband in Loeke*k Cmtduet tfthe tinder HanOngi 
bet they ait so opaiided and ramified by Whtts, as to obnfbr on Ul 
the merit of a worilc in the highest dcfiee nscAil and pleasal^ 
H^hoewer hot the dart ^ UutrueUHg cehertf majf fe charged «tt4 
de/leienejf in hU dutp, if thit hmk ig net recmnmended," 

ReemnmemitHen frem the Xev, M>*. Emereen^ Prine^i 9f 
the Seminmrp ai Snguet Jfaw. 

** There is, perhaps, no other work rdatinf to the same sal^eds, 
which has-gained fhe approbation of sdoh a Tariety of readers as Wattt 
en the Improrement of the Mind. It is wenderfuily suited to deJii^ 
and to instruct the yoathftal and tiie ignorant, and to render hoary wis- 
dom wiser still. If I hare been enabled to gain any information refaiting 
to the improvement of my own mind or the minds of others, I am much 
more indebted to this work, than to any other. Of all uninspiced 
writings, I am confident, no otlier can be found at onee so cheapo 
and so valuable." 

SktU Xtnayielyg^, ^ a Science to be 
Studied. Second Edition, with J^Totes. 

ALSO, just published as above, A Treatite en Self Knewle^e; 
showing the Nature and Benefit of that Important Science, and the Way 
to attairf it ; intermixed with various Reflections and Observations on 
Humau Nature. By JOHN MASON, A. M. To which are now added« 
Questions adapted to the Woric, for the use of Schools and Academiec 

This standard Uttlu volume, comprehensive and judicious in its plan 
and arrangement, approving itself to the judgment of the most mature 
^ge and understanding, and happily adapted to the best improvement of 
young persons, being now published in a cheap form, it is hoped that 
pious instructers of youth will avul themselves of the opportunity now 
presented, of introducing it into the Schools and Academies over which 
they preside. The Questions in this edition are well adapted to facilitate 
the study of the valuable science of Self Knowledge, and calealated 
to impress on the young mind Uiwe lAteiCsUDJS KotimaiCl with which 
th9 TuMKiie it to richly %Wic4i 



\ 



tfAi? 6 193s 



