:)j£^ 
 
 ^^'-^^y 
 
 
 S'mi, 
 

 Division ^(^C- 
 Section f^irf 
 
 / 
 
A 
 
 TREATISE 
 
 Concerning 
 
 Religious Affections, 
 
 In Three Parts 5 
 
 Part I. Concerning the Nature of the AffeSlions, 
 and their Importance in Religion. 
 
 Part II. Shewing what are m certain Signs that re- 
 ligious AffeSlions arc gracious, or that they ire not. 
 
 Part III, Shewing what are dijlinguijhing Signs of 
 truly gracious and holy AffeSiions. 
 
 By Jonathan Edwards^ a . m. 
 
 And Paftorof the firft Church in Ntrihamptm. 
 
 Levit. ix. ult. and X. I, 2. And then came a Fire cut frm before the 
 
 L^'d^-j-upm the Altar ; ^Mch vihen all the People faw, they 
 
 Jhjuted ondfellon their Faces. And Nadab and Abihu -- W,r?d 
 grange Ftre before the Lord, which he commanded them n,t : And then 
 "thTurd" '^""' "" ^'"^' <">d devoured them, and the, died before 
 
 Cant. ii. ,2,3 Tl>e Flower, appear ,n the Earth, the Time of the 
 btng,ng of Birds ,s come, and the Voice of the Turtle is heard in our 
 W the F,g-treeputteth forth her green Figs, and the Vmts with the 
 Stff "^''{"Tr ^fjri''^- Ver. ij. Tesie us the Fo.es, the 
 
 _ MtU Foxes, which fposl the Ftnesfg^ our Fin es have tender Grapes. 
 
 ^ B S T O N: 
 
 Printed for S. Kneeland and T. Green in ^een- 
 Jtreet, over againft the Prifon. 1746. 
 
THE 
 
 PREFACE. 
 
 HERE is no Queftion whatfoever, that is of greater 
 Importance tb Mankind, and that it more concerns 
 every individual Perfon to be well refolved in, than 
 this, What are ihediJihguiJhing^alificMtions of ihofc 
 thai are in Favour with God, and entitled to his eter- 
 nal Rewards f Or, which comes to the fameThing, 
 PVhat is the Nature of true Religion ? and wherein do 
 lie the diftinguijhing Notes of that Vertue and Holinefs, that is acceptable 
 in the Sizhi of God, But tho' it be of fuch Importance, and tho we 
 have clear and abundant Light in theWord of God to direft us m this 
 Matter, yet there is no one Point, wherein profefTing Chnftians do 
 more differ one from another. It would be endlefs to reckon up the 
 Variety of Opinions in this Point, that divide the chriftian World ; 
 making manifcft the Truth of that of our Saviour, Strait is the Gate^ 
 and narrow is the Way, that leads to Life, and few there be that find tt. 
 
 The Confideration of thefe Things has long engaged me to attend 
 to this Matter, with the utmdft Diligence and Care, and Exaanefs ot 
 Search and Enquiry, that I have been capable of: It is a Subjeft on 
 which my Mind has been peculiarly intent, ever fmce 1 hrft entred on 
 the Study of Divinity.— But as to the Succefs of my Enquiries, it mult 
 le left to the Judgment of the Reader of the following Treatifc. 
 
 I am fcnfible it is much more difficult to judge impartially of tha^t 
 which is the Subjed of this Difcourfc, in the midft of the Dult ana 
 Smoke of fuch a State of Controverfy, as this Land is now m, about 
 Things of this Nature : As it is more difficult to write impartially, ^ 
 
 A ?. 
 
" 1'he PREFACE. 
 
 It is more difficult to read impartially.— Many will probably be hurt 
 in their Spirits, to find fo much that appertains to religious Aft'et^ion, 
 here condemned : And perhaps Indignation and Contempt will be ex« 
 cited in others, by finding fo much here juftified and approved. And 
 It may be, fome will be ready to charge mc with Inconfiftence with 
 my felf, in fo much approving fome Things, and fo much condemning 
 others ; as I have found, this has always been objeded to me by fome, 
 ever fince the Beginning of our late Controvcrfies about Religion. 
 'Tis a hard Thing to be a hearty zealous FrienTofwhat has h^tugood 
 and glorious, in the late extraordinary Appearances, and to rejoice 
 much in it ; and at the fame Time, to fee the evil and pernicious 
 Tendency of what has been bad, and earneftly to oppofe that. But 
 yet, I am humbly^ hut fully perfwaded, we fhall never be in the Way 
 of Truth, nor goon in a Way acceptable to God, and tending to the 
 Advancement of Ohrift's Kingdom, 'till we do (o. There is indeed 
 fomething very myfterious in it, that fo much Good, and fo much 
 jBad, fhould be mix*d together in the Church of God : As 'tis a myfte- 
 rious Thing, and what has puzzled and amazed many a good Chrif- 
 tian, that there ftiould be that which is fo divine and precious, as the 
 faving Grace of God, and the new and divine Nature, dwelling in 
 the fame Heart, with fo much Corruption, Hypocrify and Iniquity, 
 in a particular Saint. Yet neither of thefc, is more myfterious than 
 real. And neither of *em is a new or rare Thing. 'Tis no new 
 Thing, that much falfe Religion fhould prevail, at a Time of great 
 reviving of true Religion ; and that at fuch a Time, Multitudes of 
 Hypocrites fhould fpring up among true Saints. It was fo in that 
 great Reformation, and Revival of Religion, that was in Jofiah^s 
 Time ; as appears by Jcr. 3. 10. and 4. 3, 4. and alfo by the great 
 Apoftacy that there was in the Land, fo foon after his Reign. So it 
 was in that great Out-pouring of th*; Spirit upon the JewSy that was 
 in the Days oijohn the Bapt'yi ; as appears by the great Apoftacy of 
 that People, fo foon after fo general an Awakening, and the tempo- 
 rary religious Comforts and Joys of many ; John 5. 35. Teivere wil- 
 ling^for a Seafon^ to rejoice in his Light. So it was in thofe greatCom- 
 motions that were among the Multitude, occafion'd by the Preach- 
 ing of Jefus Chrift : Of the ?riany that were then called, but few were 
 chofen ; of the Multitude that were roufcd and aft'c<Slcd by his 
 Preaching, and at one Time or other appeared mightily engaged, full 
 of Admiration of Chrift, and elevated with Joy, but few were true 
 DifcipleSjthat ftood thcShock of the great Trials that came afterwards, 
 and endured to the End : Many were like the ftony Ground, or 
 thorny Ground ; and but few, comparatively, like the good Ground : 
 Of the whole Heap that was gathered, great Part was ChafF, that the 
 Wind afterwards drove away ; and the Heap of Wheat that was left, 
 WM comparatively fmall ; 'm appears abundantly, by the Hiftory of 
 
 the 
 
T:hi PREFACE, iii 
 
 the new Teftament. So it was in that great Out-pouring of the Spi- 
 rit that was in the Apoitlc's Days ; as appears by Matth. 24. lO, 1 1, 
 12, 13. Gsil. 3. I. and 4. II, 15. PhiL 2. 21. and 3. 18, 19. 
 And the two Epiftles to the Corinthians, and many other Parts ot the 
 new Teftament. And fo it was in the great Reformation UomVc^ 
 pcry.— It appears plainly to have been in the vifible Church of Uod, 
 in Times of great reviving of Religion, from Time to Time, as it is 
 with the Fruit Trees in the Spring ; there are a Multitude of blol- 
 foms ; all which appear fair and beautiful, and there is a promihng 
 Appearance of young Fruits ; but many of *em arc but of fhort Con- 
 tinuance, they foon fall ofF, and never come to Maturity. 
 
 Not that it is to be fuppofed that it will always be fo : For tho' 
 there never will, in this World, be an entire Purity ; either in par- 
 ticular Saints, in a perfea Freedom from ^Mixtures of Corruption ; 
 or in the Church of God, without any Mixture of Hypocrites^ with 
 Saints, and counterfeit Religion, and falfc Appearances of Grace, 
 with true Religion and real Hoi inefs : Yet, 'tis evident, that there 
 will come a Time of much greater Purity in the Church of God,than 
 has been inAgespaft ; it is plain by thofeTexts of Scripture, Ifat.s^^'i' 
 Ezek. 44. 6, 7, 9. >/3- 17- ^^^^- H- ^i- />/• 69. 3^^ 35. 3^- 
 Ifai, 35. 8, 10. Chap. 4. 3» 4- ^^^^- ^o. 38. PM-Tr 9^ »0; '^' 
 IQ. And one great Reafon of it will be, that at that Time, God will 
 aivc much greater Light to his People, to diftinguiih between true 
 Relirrion and its Counterfeits ; Mai. 3. 3. And he Jhall fit as a Refimr, 
 andKrifier of Silver -, and he fhall purify the Sons ofhtvx and purge 
 them as Gold and Silver ; that they may offer to the Lord an Offering tn 
 Righieoufnefs. With Verfe 18, which is a Continuation of the Pro- 
 phecy of the fame happyTimcs, thenfhallye return, and difcern between 
 the Righteous and the lacked, between him that ferveih God, and htm 
 that ferveth him not, 
 
 'Tisby the Mixture of counterfeit Religion with true, not dif- 
 cern'd and diftinguiflied, that the Devil has had his grcateft Advan- 
 tacre againft the Caufe and Kins^dom of Chrift, all along, hitherto. 
 'fis plainly by this Means, principally, that he has prevaiPd againft 
 all Revivinrrs of Religion, that ever have been, fincc the firft founding 
 of the chriftian Church. By this, he hurt the Caufe of Chriftianity, 
 in, and after the apoftolic Age, much more than by all the Ferfccu- 
 tions of both Jews and Heathens : The Apoftles, in all their Fpiltles, 
 ihew thcmfclves much more coBcerncd at the former Mifchief, than 
 the latter. By this, Satan prcvaiPd againft the Reformation, begun 
 by Luther, Zuinglius, &c. to put a Stop to its Progrefs, and bring 
 itintoDifgrace; ten Times more, than by all thofe bloody, cruel, 
 and before, unheard of Perfccutions of the Church oi Romt. aj 
 
IV The P R E F AC E. 
 
 this principally, has he prevail'd againft Revivals of Religion, that have 
 been in our Nation fince the Reformation. By this he prevailed a- 
 gainft New- England^ to quench the Love, and fpoil the Joy of her 
 Efpoufals, about an hundred Years ago. And 1 think, I have had 
 Opportunity enough to fee plainly, that by this, the Devil has pre- 
 vail'd againft the late, great Revival of Religion in New- England , fo 
 happy and promifing in its Beginning : Here moft evidently has been 
 the main Advantage Satan has had againft us ; by this he has foil'd 
 us ; 'tis by this Means, that the Daughter o(Zion in this Land, now 
 lies on the Ground, in fuch piteous Gircumftanccs, as we now behold 
 her } with her Garments rent, her Face disfigur'd, her Nakednefs 
 exposed, her Limbs broken, and wcltring in the Blood of her own 
 Wounds, and in no wife able to arifc j and this, fo quickly after her 
 late great Joys and Hopes : Lam. i. 17, Zion fpreadeth forth her 
 Hands ^ and there is none to comfort her : I'he Lord hath commanded con-- 
 cernwg]a.cob,that hisJdverfariesJhali be round about him : Jerufalem » 
 mafnenJiruousfVoman among them, I have obferv'd theDevil prevail the 
 fame Way, againft two great Revivings of Religion in this Countryo 
 — Satan goes on with Mankind, as he began with them : He pre- 
 vail'd againft our firft Parents, and caft 'em out of Paradife^ and fud- 
 denly brought all their Happinefs and Glory to an End, by appearing 
 to be a Friend to their happy Paradifaic State, and pretending to ad- 
 vance it to higher Degrees. So the fame cunning Serpent, that be- 
 guiled Eve thro' his Subtilty, by perverting us from the Simplicity 
 that is. ip Chrift, hath fuddenly prevail'd to deprive us of that fair 
 Profpedl, we had a little while ago, of a Kind of paradifaic State of 
 the Church of God in New- England, 
 
 AfterReligion has revived in theChurch of God, & Enemies appear. 
 People that are engaged to defend it's Caufe, are commonly moft ex- 
 pofed, where they are leaft fenfibleof Danger. While they arc whol- 
 ly intent upon theOppofition that appears openly before 'em, to make 
 Head againft that, and do negle6^ carefully to look all round 'cm, the 
 Devil comes behind *em, and gives a fatal Stab unfecn j and has Op- 
 portunity to give a more home Stroke, and wound the deeper, bc- 
 caufe he ftrikes at his Leifurc, and according to his Plcafure, being 
 obftru<Sled by no Guard or Rcfiftance. 
 
 And fo it is likely ever to be in the Church, whenever Religion re- 
 vives remarkably, 'till wc have learned well to diftinguifh between true 
 and falfc Religion, be;wecn faving Aflcd^ions and Experiences, and 
 thofc manifold fair Shews, and gliftering Appearances, by which they 
 are counterfeited ^ the Cunfcquences of which, when they are not 
 diftinguiftied, are often incxprcfTibly dreadful. By this Means^ the 
 Devil gratifies himfcir, by bringing it to pafs, that That fhould be of- 
 fered 
 
The P R E F A C E. v 
 
 fered to God, byMultitudes, under a Notion of a pleafing acceptable 
 Sacrifice to him, that is indeed above all Things abominable to him. 
 By this A^eansy he deceives great Multitudes about the State of their 
 Souls J making them think they are fomething, when they arc 
 nothing ; and (o eternally undoes 'em : And not only fo, but efta- 
 blifhesmany, in a ftrong Confidence of their eminent Holincfs, who 
 are in God'sSight, fome of the vileft of Hypocrites. By tb'uMeans^hz 
 many Ways, damps and wounds Religion in the Hearts of the Saints, 
 obfcures and deforms it by corrupt Mixtures, caufes their religious 
 AfFedtions wofully to degenerate, and fometimes for a confiderable 
 Time, to be like the Manna^ that bred Worms and ftank ; and dread- 
 fully enfnares and confounds the Minds of others of the Saints, zrA 
 brings 'em into great Difficulties andTemptations, and entangles 'em 
 in a Wildernefs, out of which they can by no Means extricate them- 
 fclves. By this Means ^ Satan mightiiy encourages the Hearts of open 
 Enemies of Religion, and flrengthens their Hands, and fills them 
 with Weapons, and makes ftrong their FortrefTes ; when at the fame 
 Time, Religion and the Church of God lie expofed to 'em, as a City 
 without Walls. By this Means ^ he brings it to pafs, that Men work 
 Wickcdnefs under a Notion of doing God Service, and fo fm without 
 Reftraint, yea with earneft Forwardnefs and Zeal, and with all their 
 Might. By this Meansy he brings in, even the Friends of Religion, 
 infenfibly to themfelves, to do the Work of Enemies, by deftroying 
 Religion, in a far more efFedual Manner, than open Enemies can do, 
 under a Notion of advancing it. By this Means the Devil fcatters the 
 Flock of Chrift, and fets 'em one againft another, and thafe with great 
 Heat of Spirit, under a Notion of Zeal for God ; and Religion by 
 Degrees, degenerates into vain Jangling ; and during the Strife, Sa- 
 tan leads both Parties far out of the right Way, driving each to great 
 Extremes, one on the right Hand, and the other on the Left, accor- 
 ding as he finds they are moft inclined, or moft eafily moved and 
 fway'd, 'till the right Path in the Middle, is almoft wholly negledled. 
 And in the midft of this Confufion, the Devil has great Opportunity 
 to advance his own Intereft, and make it ftrong in Ways innumera- 
 ble, and get the Government of all into his own Hands, and work 
 his own Will. And by what is feen of the terrible Confequences of 
 this counterfeit Religion, when not diftinguifhed from true Religion, 
 God's People in general have their Minde unhinged and unfettled, in 
 Things of Religion, and know not where to fet their Foot, or what 
 to think or do ; and many are brought into Doubts, whether there be 
 any Thing at all in Religion 3 and Herefy, and Infidelity and Atheifm 
 greatly prevail. 
 
 Therefore, it greatly concerns us to ufe our utmoft Endeavours, 
 clearly tQ difgern, and have it well fettled and eft^iblifhed, wherein 
 
 true 
 
VI 
 
 The PREFACE, 
 
 true Religion does confift. 'Till this be done, it may be expc^cd 
 that great Revivings of Religion, will be but offhort Continuance* 
 'Till this be done, there is but little Good to be expelled, of all our 
 warm Debates, in Convcrfation and from the Prefs, not knowing 
 dearly and diftinitly, what we ought to contend for. 
 
 My Dcfign is to contribute my Mite, and ufe my beft ( however 
 feeble ) Endeavours to this End, in the enfuing Treatife : Wherein it 
 muft be noted, that my Dcfign is fomewhat diverfc from the Defign of 
 whati have formerly publifhed, which was to (hew tht difiingmjhing 
 Marki of a IVork of the Spirit of God, including both his common, and 
 faving Operations ; but what I aim at now, is to fhew the Nature 
 and Signs of the gracious Operations of God's Spirit, by which they 
 arc to be diftinguifhed from all Things whatfocver that the Minds of 
 Men arc the Subjects of, which are not of a faving Nature. If I have 
 fuccccdcd in this my Aim, in any tolerable Meafure, I hope it will 
 tend to promote the Intereft of Religion. And whether I have fuc- 
 cceded to bring any Light to this Subjc«5t, or no, and however my At- 
 tempt may be reproach'd, in thefe captious, cenforious Times, 1 hope 
 in the Mercy of a gracious and righteous God, for the Accep- 
 tance of the Sincerity of ray Endeavours, and hope alfo, for the Can- 
 dor aid Prayers of the true Followers of the Meek and charitable 
 Lamb of God. 
 
 THE 
 
PART I. 
 
 Concerning the Nature of the AfFedions, and 
 their Importance in ReHgion. 
 
 SM<3 
 
 I PETER i. 8. 
 
 JVhom havt7ig not feen^ ye love : hi whom^ 
 though ?tow ye fee hi??z not^ yet believiftg^ 
 ye rejoice with Joy imfpeakabky and full 
 of Glo?y. 
 
 C^%P^%p%^ N thefe Words, the Apoftle reprefents the State ot 
 
 ifciiSb'^&ifyS^ ^^^ Minds of the Chriftians he wrote to, under the 
 
 :t. :S: 'Y •^- -t: I'erfecutions they were then the Subje^s of. Thefe 
 
 ^|-!l^i.^i-|^ Perfecutions are what he has Refped to, in the two 
 
 ^.S^®'^1^^?^S? preceeding Verfes, when he fpeaks of the Trial .of 
 
 'MQi^<">6^6W^6M^ ^^^^^' -^'^'^^^» 2"^ of their king in Hcavinefs through 
 -.-;,. .«. -^ .«. .«. ,,^^„/^,/,/ r(7?iptatiom. 
 
 Such Trials are of threefold Benefit to true Religion : Hereby the 
 Truth of it is manifefted, and it appears to be indeed true Religion : 
 They, above all other Things, have a Tendency to diftinguifli be- 
 tween true Religion and falfe, and to caufe the Difference between 
 them evidently to appear. Hence they are called by the Name of 
 Trials^ in the Verfe nextly preceeding the Text, and ' in innumera- 
 ble other Places : They try the Faith and Religion of ProfefTors, of 
 what Sort it -is, as apparent Gold is tried in the Fire, and manifefted, 
 
 B whether 
 
2 T*be Nature and Importance PxVrt I. 
 
 whether it be true Gold or no. And tlie Fairli of true Chriftians 
 being thus tried and proved to be true, h found to Pi'a'ijc^ and Honour^ 
 and G toy ; <\s in that precccding Vcrfc. 
 
 And ilicn, 7"here Trials are of further Ijcncfit to true Religion ; 
 they not only manifcft tlie Truth of it, but they make it's genuine 
 Beauty and Amlalkmfs reniarkably to appear. True Vertue never 
 ;ippears fo lovely, as whfn it is molt opprefled : And the divine Ex- 
 cellency of real Chriflianity, is never exhibited with fuch Advantage, 
 as wl;en under the greatefi 7>ials : Then it is that true Faith appears 
 jiiuch more precious than Gold \ and upon thi^ Account, is found to 
 Praife^ and Honour^ and Glory. 
 
 And ao-ain. Another Benefit that fuch Trials are of to true Rcli- 
 jgion, i?, that they purify and increafe it. They not only manifeft 
 it to be true, but alfo tend to refine it, and deliver it from thofe Mix- 
 tures of that which is falfe, which incumber and impede it; that no- 
 thing may be left but that which is true. They tend to caufe the 
 Aniiablenefs of true Religion to appear to the beft Advantage, as 
 was before obfervcd ; and not only fo, but they tend to increafe it's 
 Beauty, by efrablifhing and confirming it, and making it more lively 
 and vigouious, and purifyirig it from thofe lliings that obfcured it's 
 Lull re and Glory. As Gold that is tried in the Fire, is purged from 
 it's Alloy, and all Remainders of Drofs, and comes forth more folid 
 and beautiful ; fo true Faith being tried as Gold is tried in the Fire, 
 becomes more precious; and thus alfo is found itnto Praife, and Ho- 
 nour ^ and Glcry. The Apofile feems to liave Refpeft to each of thefe 
 •Benehti, that Perftcutions are of to true Religion, in the V^erfe pre- 
 ceeding the Text. 
 
 And in the Text, the Apoftle obferves how true Religion operated 
 in the Chriftians he wrote to, under their Perfecutiuns, whereby 
 thefe B.;nefits of Perfecution appeared in them ; or what mnnner of 
 Oilcrntion of true Religion, in them, it wa?, whereby their Religion, 
 under Perfecution, w-as manifefled to be true Religion, and eminent- 
 ly appeared in the genuine Beauty and y'lmiahUnrfs of true Religion, 
 and alfo appeared to be incrcajcd and purifud.^ and fo w?.s like to be 
 fdunil unto Pra'ije^ and Honour ^ and Glory^ at 'the appearing of f^^fus 
 Chrift. And there were two Kinds of Operation, or Exercife oj true 
 Religion,, in them, under their Suffering?, tiiat the Apolllc takes No- 
 tice of in the Text, wherein thefe Benefits appeared. 
 
 i. Lovi to Cbr'ift ', Tl%r,m having ywt f cm ^ ye hve. The AVorld 
 was ready to wonder, what (trange Principle it was, that influenc'd 
 them to txpofe themfelves to fo great Siffeiings, to forfake the 
 Things that were fccn, and renounce all that was dear and pleafant, 
 v^hich was the Objcdl of Senfe : They fecnvd to the Men of 
 'the World about them, as though they were befidc ihcmfclveF, 
 
 and 
 
Part I. of religions AffeBiom. *', j 
 
 and to atSl as tho' they hated themfclves ; there was nothing in theiv 
 View, that could induce them thus to fufter, and fupport them un- 
 der, and carry them thro' fuch Trials. But altho* there was nothing 
 that was feen, nothing that the World faw, or that the Chriitians 
 themfclves ever iaw with their bodily Eyes, that thus influenced and 
 fupported 'em ; yet they had a fupernatural Principle of Love to 
 fomething ?^;7/^^// ; they loved Jefus Chrift, for they faw him fpiritu- 
 ally, wiiom the World faw not, and whom they themfclves had never 
 {q.k:\\ with bodily Eyes. 
 
 2. Joy In Chrij}. Tho' their outward Sufferings were very grie- 
 vous, yet their inward fpiritual Joys were greater than their Sufter- 
 ing?, and thefe fupported them, and enabled them to fufter with 
 Chearfulnefs. 
 
 There are two Things which the Apoftle takes Notice of in the 
 Text concerning this Joy. i. The Manner in which it rifes, the 
 Way in which Chritt, tho' unfeen, is the Foundation of it, vit.* By 
 Faith ; which is the Evidence of Fhings not feen ; hi whom^ though 
 710W ye fee h'un not^ j^/.beleiving, yc rejoice-—. 2. The Nature of this 
 Joy; unjpeakahle^ and full of Glory, Unfpcnkohle'm the Kind oi it; 
 very different from worldly Joys, and carnal Delights ; of a vaftly 
 more pure, fublime and heavenly Nature, being fomething fuperna- 
 tural, and truly divine, and fo ineffably excellent ; the Sublimity, and 
 cxquifite Sweetnefs of which, there were no Words to fet forth. 
 Unfpeakable alfo in Degree ; it pleafmg God to give 'em this holy 
 Joy, with a liberal Hand, and in large Meafurc, in their State of 
 Pcrfecution. 
 
 Their Joy v^zsfullof Glory: Altho' the Joy was unfpeakable, 
 and no Words were fufficient to defcribe it ; yet fomething might be 
 faid of it, and no Words more fit to rcpiefent it's Excellency, than 
 thefe, that it was full of Glory ; or, as it is in the Original, glorified 
 Joy. In rejoicing with this Joy, their Minds were filled, as it were, 
 with a glorious Brightnefs, and their Natures exalted and perfected : 
 It was a moft worthy, noble Rejoicing, that did not corrupt and de- 
 bafe the Mind, as many carnal Joys do ; but did greatly beautify and 
 dignify it : It was a Prelibation of the Joy of Heaven, that raifed 
 their Minds to a Degree of heavenly Blefledncfs : It fill'd their 
 Minds with the Light of God's Glory, and made 'em themfclves to 
 fhine with fomc Communication of that Glory. 
 
 Hence the Propofition or Dodrine, that I would raife from thefe 
 Words is this, 
 
 DOCT. True Religion^ in great Part^ confijh in holy Jffe^iom. 
 We lee that the Apoftle, in obferving and remarking the Opera- 
 tions and Exercifes of Religion, in the Chriftians he wrote to, wherein 
 
 B 2 their 
 
4 ^he Nature of Part I. 
 
 their Religion appeared to be true and of the right Kind, when it 
 had it% greateft Trial of what Sort it was, being tried by Perfecution 
 as Gold is tried in the Fire, and when their Religion not only proved 
 true, but was moft pure, and cleanfed from it's Drofs and iVIixturea 
 of that which was not true, and when Religion appeared in them 
 moll: in it's genuine Excellency and native Beauty, and was found to 
 Praifc, and Honour, and Glory; he fmgles out the religious Affections 
 of Love and Joy, that were then in exercife in them : Thefe are the 
 Kxercifes of Religion he takes Notice of, wherein their Religion did 
 thus appear true and pure, and in it's proper Glory. 
 
 Here I would, 
 
 I. Shew what is Intended by the Affe5iions^ 
 
 II. Obferve fomc Things which make it evident, that a great 
 Part of true Religion lies in the Aff"e6lions. 
 
 I. It may be enquired, what the Affections of the Mind are ? 
 
 I anfwer. The Affedlions are no other, than the more vigorous 
 and fenfible Exercifcs of the Inclination and Will of the Soul. 
 
 God has indued the Soul with two f^aculties : One is that by 
 which it is capable of Perception and Speculation, or by which it dif- 
 cerns and views and judges of Things ; which is called the Under- 
 ttanding. The other Faculty is that by which the Soul don't mcerly 
 perceive and view Things, but is fome Way inclin'd with refpeCl to 
 the Things it views or confiders ; cither is inclined to V/«, or is> dif- 
 inclined,and averfe/r^;;^ '^w ; oris the Faculty by which the Soul 
 don't behold Things, as an indifferent unaffctSted SpeiStator, but 
 either as liking or difliking, pleas'd or difpleas'd, approving or re- 
 jecting. This Faculty is called by various Names : It is fometimes 
 called the Inclimiton : And, as it has refpeCt to the Adtions that are 
 determined and governed by it, is called the JV'ill : And the Aiind, 
 with rceard to the Fxcrcifes of this Faculty, is often called the Heart. 
 
 The Exercifcs of tiiis Faculty are of two Sorts ; either thofe by 
 whif-h the Soul is carried out towards the Things that are in view, in 
 approving of them, being pleafed with them, and inclined to them ; 
 or thofe in which the Soul oppofcs the Things that are in view, in 
 difapprov'wp; tlvjm, and in being difpleafed with them, averfe from 
 them, and rcj cling them. 
 
 And as the Exercifcs of the Inclination and Will of the Soul are 
 vp.rious in their Kmds^ fo they arc much more various in their Degrees. 
 There arc fume Exercifcs of Plcafcdncfs or Difplcafcdnefs, Inclination 
 or Dilinclination, wherein the Soul is carried but a little beyond a 
 St:Ue of pcrfcCt Indiff'ercnce. And there are other Degrees above this, 
 w'herein the Approbation or D Hike, Pleafednefs or Averfion, are 
 llrongcr i wtocia we may rife higher and higher, 'till the Soul comes 
 
 to 
 
Part L the Affe6lmiu 5 
 
 to 2(St vigoroufly and fcnfibly, and the Adings of the Soul are with 
 thiit Strength that ( thro' the Laws of the Union which the Creator 
 has fix'd between Soul and Body ) the Motion of the Blood and ani- 
 mal Spirits begins to be fenfibly alter'd ; whence oftentimes arifes 
 fome bodily Senfation, efpccially about the Heart and Vitals, that are 
 the Fountain of the Fluids of the Body : From whence it comes to 
 pafs, that the Mind, with regard to the Exercifes of this Faculty, 
 perhaps in all Nations and Ages, is called the Heart. And it is to be 
 noted, that they are thefe more vigorous and fenfible Exercifes of this 
 Faculty, that are called the Affe^ians. 
 
 The JVill^ and the Aff'e^ions of the Soul, are not two Faculties.; 
 the Affedlions are not eiFentially diftincl from the Will, nor do they 
 differ from the meer A£lingsof the Will and Inclination of the Soul, 
 but only in the Livelinefs and Senfiblenefs of Exercife. 
 
 It muft be confefTed, that Language is here fomewhat impcrfcdl", 
 and the Meaning of Words in a confiderablc Meafure loofe and un- 
 fixed, and not precifcly limited by Cuftom, which governs the Ufe 
 of Language. In fome Senfe, the AfFedlion of the Soul differs no- 
 thing at all from theWill and Inclination, and theWill never is in any 
 Exercife any further than it is offered ; it is not moved out of a State 
 of perfect Indifference, any otherwife than as it is offered one Way 
 or other, and ads nothing voluntarily any further. But yet there 
 are many Adlings of the Will and Inclination, that are not {o com- 
 monly called Affe£liom : In every Thing we do, wherein we a<51: 
 voluntarily, there is an Exercife of the Will and Inclination, 'tis 
 our Inclination that governs us in our Actions : But all the acSlings of 
 the Inclination and Will, in all our common Actions of Life, are not 
 ordinarily called AfFe61:ions. Yet, what are commonly called Affec- 
 tions are not eiTentially different from them, but only in the Degree 
 and Manner of Exercife. In every A£l of the Will whatfoever, 
 the Soul either likes or diflikes, is either inclined or difmclined to what 
 is in view : Thefe are not effentially different from thofe Affections 
 oi Love and Hatred : That Liking or Inclination of the Soul to a 
 Thing, if it be in a high Degree, and be vigorous and lively, is the 
 very fame Thing with the Affedion of Love : And thatDifliking and 
 Dilinclining, if in a great Degree, is the very fame with Hatred. In 
 every Adl of the Wiliy^^r, or towards fomething not prefent, the Soul 
 is in fome Degree inclined to that Thing ; and that Inclination, if in 
 a confiderable Degree, is the very fame with the AfFedion of Defire. 
 And in every Degree of the Acfl of the Will, wherein the Soul ap- 
 proves of fomething Prefent, there is a Degree of Pleafednefs ; and 
 that Pleafednefs, if it be in a confiderable Degree, is the very fame 
 with the Affeaion Q^Joy or Delight. And if the Will dldipproves of 
 what is prefent, the Soul is in fome Degree difpleafed, and if that 
 Difpleafednefs be great, 'tis the very fame with the Affcdion of Grief 
 or S 07 row, B 3 Sucis 
 
6 The Nature of Part I. 
 
 Such feems to be our Nature, and fuch the Laws of the Union of 
 Soul and Body, that there never is in any Cafe whatfoever, any hvcly 
 and vigorous Exerclfe of the Will or Inclination of the Soul, without 
 fome Effect upon the Body, in fome Alteration of the Motion of it's 
 Fluid-', and efpecially of the animal Spirits. And on the other Hand, 
 from tlie fame L?.ws of the Union of Soul and Body, the Conftitution 
 of the Body, and the Motion of it's Fluids, may promote theExcrcife 
 of the Affections. But yet, it is not the Body, but the Mind only, 
 that is the proper Seat of the Affcdions. The Body of Man is na 
 more capable of being really the SubjecSt of Love or Hatred, Joy or 
 Sorrow, Fear or Hope, than the Body of a Tree, or than the fame 
 Body of Man is capable of thinking and underftanding. As 'tis the 
 Soul only that has Ideas, (o 'tis the Soul only that is pleafed or dif- 
 pleafed with ii's Ideas. As 'tis the Soul only that thinks, fo 'tis the 
 Soul only that loves or hates, rejoices or is grieved at what it thinks 
 of. Nor are thefc Motions of the animal Spirits, and Fluids of the 
 Body, any thing properly belonging to the Nature of the Affecti- 
 ons ; tho' they always accompany them, in theprefent State ; but 
 are only Effc£ls or Concomitants of the Afft6lions, that are entirely 
 diftind from the Affcdlions themfelves, and no Way cffential to 
 them J fo that an unbodied Spirit may be as capable of Love and 
 Hatred, Joy or Sorrow, Hope or Fear, or other Affections, as one 
 that is un ted to a Body. 
 
 The Ajfe5liom and Pajfions are frequently fpoken of as the fame ; 
 and yet, in the more common Ufe of Speech, there is in fome Refpeft 
 a Difference ; and Ajfe^lion is a Word, that in it's ordinary Signifi- 
 cation, feems to be fomething more extenfive than Pajfion \ being 
 ufe-d for all vigorous lively A£lings of the Will or Inclination; but 
 Paffion for thofe that are more fudden, and whofe EffeCls on the ani- 
 mal Spirits are more violent, and the Mind more ovcrpower'd, and 
 lefs in its own Command. 
 
 As all the Exercifes of the Inclination and Will, are either in ap- 
 proving and liking, or difapproving and rejecting ; fo the AffcClions 
 are of two Sorts j tliey are thofe by which the Soul is carried out to 
 what is in view, cleaving to it, or fee king it; or thofe by which it is 
 2iWcv(tifrom it, and oppofes it. 
 
 Of the former Sort are Lcve, Defirc^ Hope, Joy, Gratitude^ Com- 
 placence. Of the latter Kind, are Hatred^ Fear, Anger, Griefs and 
 fuch like ; which it is needle fs now to (land particularly to define. 
 
 And there are fome Affections wherein there is a Compofition of 
 each of the aforementioned Kinds of ACtings of the Will ; as in the 
 AffeCtion of Pity, there is fomething oi\hc former Kind, towards the 
 Pcrfon fuffcring, and fomething of the Loiter, towards what he fuffcrs. 
 And ^o in '/.eal, there is in it high Apprcbation of fome Perfon or 
 Thing, together with vigorous Oppofition to what is conceived to be 
 contrary to it. There 
 
Part I. the AffeBiom. 7 
 
 There are other mixt AfFcdions that might be alfo mcntion'd, but 
 I haften to the 
 
 lid. Thing propofed, Which was to obfervc fome Things that 
 render it evident, that true Religion, in great Part, confilts in the Af- 
 fe<Slions. And here, 
 
 I. What has been faid of the Nature of the AfFedlions, makes this 
 evident, and may be fufficient, without adding any thing further, to 
 put this Matter out of Doubt : For who will deny that true Reli- 
 gion confifts, in a great Meafure, in vigorous and lively Actings of 
 the Inclination and Will of the Soul, or the fervent Exercifes of the 
 Heart, 
 
 That Religion which God requires, and will accept, don*t confift 
 in weak, dull and lifelefs Wouldings, raifing us but a little above a 
 State of Indifference: God, in his Word, greatly infifts upon it, that 
 we be in good Earneft, fervent in Spirit^ and our Hearts vigoroufly 
 engaged in Religion : Rom. 12. ir. Be ye fervent in Spirit, ferving 
 the Lord. Deut. 10. I2. And now Ifrael, What doth the Lord thy 
 God require of thee, but to fear the Lord thv God, to walk in all his H ays^ 
 and to love him, and to ferve the Lord thy God, tvith all thy Heart, and 
 with all thy Soul F And Chap. 6. 4, 5. Hear, O Ifrael ; the Lord 
 our God is one Lord ; and thou Jhalt love the Lord thy God, with all thy 
 Heart, and with all thy Soul, and with all thy Might. 'Tis fuch a fer- 
 vent, vigorous Engagednefs of the Heart in Religion, that is the Fruit 
 of a real Circumcifion of the Heart, or true Regeneration, and that 
 ^as the Promifes of Life; Deut. 30. 6. And the Lord thy God ivill 
 circumcife thine Heart, and the Heart of thy Seed, to love the Lord thy 
 God, with all thy Heart, and with all thy Soul, that thou mayeji live. 
 
 If we ben't in good earneft in Religion, and our Wills and Incli- 
 nations ben't ftrongly exercifed, we are nothing. The Things of 
 Religion are fo great, that there can be no Suitablenefs in the Exer- 
 cifes of our Hearts, to their Nature and Importance, unlefs they be 
 lively and powerful. In nothing, is Vigour in the A6lings of our 
 Inclinations fo requifite, as in Religion ; and in nothing is Lukewarm- 
 nefs fo odious. True Religion is evermore a powerful Thing ; and 
 the Power of it appears, in the firft Place, in the inward Exercifes of 
 it in the Heart, where is the principal and original Seat of it. Hence 
 true Religion is called the Power of Godlinefs, in Diftin^lion from the 
 external Appearances of it, that are the Form of it, 2 Tim. 3. 5. 
 Having a Form of Godlinefs, but denying the Power •( it. The Spirit 
 of God, in thofe that have found and folid Religion, is a Spirit of 
 powerful holy Affcdlion ; and therefore, God is faid to have given 
 them the Spirit of Power, and of Love, and of a found Mind, 2 Tim. i. 
 ■ 7, And fuch, when they receive the Spirit of God, in his fan(5lifying 
 . B 4 aii(i 
 
8 Religion conjijls much Part I. 
 
 and faving Influences, are faid to be baptized with the Holy Ghoji^ and 
 with Fire ; by reafon of the Power and Fervour of thofe Exercifes 
 the Spirit of God excites in their Hearts, whereby their Hearts, when 
 Grace is in exercife, may be faid to burn within them ', as is faid of the 
 Difciples, Luke 24. 32. 
 
 Tiie Bufinefs of Religion is, from Time to Time, compared to 
 thofe Exercifes, wherein Men are wont to have their Hearts and 
 Strength greatly exercifed and engaged ; fuch as Running, Wreftling 
 or Agonizing for a great Prize or Crown, and Fighting with (hong 
 Enemies that feek our Lives, and Warring as thofe that by Violence 
 take a City or Kingdom. 
 
 And tho* true Grace has various Degrees, and there are fome that 
 are but Babes in Chrift, in whom the Exercife of the Inclination and 
 Will towards divine and heavenly Things, is comparatively weak ; 
 yet every one that has the Power of Godlinefs in his Heart, has his 
 Inclinations and Heart exercifed towards God and divine Things, with 
 fuch Strength and Vigour, that thefe holy Exercifes do prevail in him 
 above all carnal or natural AfFedlions, and arc efFe6lual to overcome 
 them : For every true Difciple of Chrift, loves him above Father or 
 Mother, l-Vife and Children y Brethren and Sijlers, Houfes and Lands ; 
 yea, than his own Life, From hence it follows, that wherever true 
 Religion is, there are vigorous Exercifes of the Inclination and Will, 
 towards divine Objeds : But by what was faid before, the vigorous, 
 lively and fenfible Exercifes of the Will, are no other than the Affec- 
 tions of the Soul. 
 
 2. The Author of the human Nature has not only given Affe^Ions 
 to Men, but has made 'cm very much the Spring of Men's Adtions. 
 As the Affections do not only neceffarily belong to the human Na- 
 ture, but are a very great Part of it ; fo ( inafmuch as by Regenera- 
 tion, Pcrfons arc renewed in the whole Man, and f\r.clified thro'out) 
 holy Affcclions do not only neceffarily belong to true Religion, but 
 arc a very great Part of that. And as true Religion is of a pradlical 
 Nature, and God hath fo conftituted the hum:in Nature, that the Af- 
 fections are very much the Spring of Men's Anions, this alfo flicws, 
 that true Religion muft conlilt very much in the Affcdlions. 
 
 Such is Man's Nature, that he is very unadtive, any otherwifc 
 than he is influenc'd by fome Affection, either Love or Hatred, De- 
 fire, Hope^ Fear or fome other. I'hefe Aiic6\ions we fee to be the 
 Springs that fet Men agoing, in all the Affairs of Life, and engage 
 them in a!l their Purf lits : Thefe are the Things that put Men for- 
 ward, and carry 'em along, in all their worldly Bufinef. ; and efpe- 
 rially are i\Ien excit^^d and animated by thefe, in all Affairs, wherein 
 rhey are carneftly engaged, and which they purfue with Vigour. 
 ^Ve fee th? W^orld of Mankind to be exceeding bufy and active ; 
 
 and 
 
Part I. /;/ holy JiffeBions 9 
 
 and the Affections of Men are the Springs of the Motion : Take a- 
 way all Love and Hatred^ all Hope and Fcar^ all Avger^ V^cal and 
 afFedtionate Deftre^ and the World would be, in a great Aieafure, 
 molionlefs and dead ^ there would be no fuch Thing as Adivity a- 
 mongft Mankind, or any earneft Purfuit whatfoever. 'Tis Affec- 
 tion that engages the covetousMan, and him that is greedy of worldly 
 Profits, in his Purfuits ; and it is by the Afftclions, that the ambi- 
 tious Man is put forward in his Purfuit of wordly Glory ; and *tis 
 the AfFcdlions alfo that actuate the voluptuous Man, in his Purfuit of 
 Pleafure and fenfual Delights : The World continues, from Age to 
 Age, in a continual Commotion and Agitation, in a Purfuit of tliefe 
 Things ; but take away all Affection, and the Spring of al' tliis Mo- 
 tion wtHilJ be gone, and the Motion it fclf would ceafe. And as in 
 worldly Things, worldly Afi^'eCtions are very much the Spring of 
 Mens Motion and AiSlion ; fo in religious Matters, the Sprir.g of 
 tlieir Adlions are very much religious AfFecSlions : He that has doc- 
 trinal Knowledge and Speculation only, without Affection, never is 
 engaged in the Bufmefs of Religion. 
 
 3. Nothing is more manlfeft in Fa5i^ than that the Things r f 
 Religion take hold of Men's Souls, no further than they offeH them. 
 There are Multitudes that often hear the Word of God, and there- 
 in hear of thofe Things that are infinitely great and important, and 
 that mofl nearly concern them, and all that is heard feems to be 
 wholly ineffe£lual upon them, and to make no Alteration in their 
 Difpofition or Behaviour ; and the Reafon is, they are not affected 
 with what they hear. There are many that often hear of the glo- 
 rious Perfections of God, his almighty Power, and boundlefs Wif- 
 dom, his infinite Majefty, and that Holinefs of God, by which he is 
 of purer Eyes than to behold Evil, and cannot look on Iniquity, and 
 the Heavens are not pure in his Sight, and of God's infinite Good- 
 nefs and Mercv, and hear of the great Works of God's Wifdom, 
 Power and Goodnefs, wherein there appear the admirable Manifef- 
 tations of thefe PerfecStions ; they hear particularly of the unfpeakable 
 Love of God and Chrift, and of the great Things that Chrift has 
 done and fuffer'd, and of the great Things of another World, of 
 eternal Mifcry, in bearing the Fiercenefs and Wrath of almighty 
 God, and of endlefs Bleffednefs and Glory in the Prefence of God, 
 and the Enjoyment of his dear Love; they alfo hear the peremptory 
 Commands of God, and his gracious Counfels and Warnings, and 
 the fweet Invitations of the Gofpel ; I fay, they often hear thefe 
 Things, and yet remain as they were before, with no fenfible Alte- 
 ration on them, either in Heart or Practice, becaufe they are not af- 
 fe(5led with v/hat they hear ; and never will be fo 'till they arc af- 
 fected. I am bold to aflcrt, that there never was any confiderable 
 
 Change 
 
10 Religion conji/ls much Part I. 
 
 Change wrought In the Mind or Converfation of any one Perfon, 
 by any thing of a religious Nature, that ever he read, heard or faw, 
 that had not his AfFcdions mov'd. Never was a natural Man en- 
 gaged carneftly to feek his Salvation : Never were any fuch brought 
 to cry afterVVifdom, and lift up theirVoice forUnderftanding, and to 
 wrcrtle withGod inPrayer forMercy ; and never was one humbled, and 
 bro't to the Foot of God, from any thing that ever he heard or ima- 
 gined of his own Unworthinefs and Defervings of God's Difpleafure v 
 nor was ever one induced to fly for Refuge unto Chrift, while his 
 Heart rcmain'd unafFeded. Nor was there ever a Saint awakened 
 out of a cold, lifelcfs Frame, or recovered from a declining State in 
 Religion, and brought back from a lamentable Departure from God, 
 without having his Heart affected. And in a Word, there never 
 was any Thing confiderable brought to pafs in the Heart or Life of 
 any Man living, by the Things of Religion, that had not his Heart 
 deeply affedcd by thofe Things. 
 
 4. The holy Scriptures do every where place Religion very much 
 in the Affections ; fuch as Fear, Hope, Love, Hatred, Defire, Joy, 
 Sorrow, Gratitude, CompafHon and Zeal. 
 
 The Scriptures place much of Religion in godly Fear ; infomuch 
 that 'tis often fpoken of as the Character of thofe that are truly re- 
 ligious Perfon?, that they tremble at God's JVord^ that they fear before 
 h'lm^ that their Flejh trembles for Fear of him ^ and that they are afraid 
 ef his fudgments, that his Excellency makes them afraid^ and his Dread 
 falls upon them ; and the like : And a Compellation commonly given 
 the Saints in Scripture, is, Fearers of God ^ or they that fear the Lord, 
 And becaufe the Fear of God is a great Part of trueGodlinefs, hence 
 true Godlinefs in general, is very commonly called by the Name of 
 the Fear of God ; as every one knows, that knows any thing of the 
 Bible. 
 
 So Hope in God and in the Promifes of his Word, is often fpoken 
 of in the Scripture, as a very confiderable Part of true Religion. 
 'Tis mention'd as one of the three great Things of which Religion 
 confifts, I Cor, 13. 13. Flope in the Lord is alfo frequently men- 
 tioned as the Character of the Saints : Pfal. 146. 5. Happy is he that 
 hath the God of }2.zoh for his Hclp^ luhofe Hope is in the Lord his God. 
 Jcr. 17.7. Blefjed is the Man that trufleth in the Lord., whofe Hope the 
 Lord is. Pfal. 31. 24. Be of good Courage.^ and he Jijalljhengthen 
 your Hearty all ye that Hope in the Lord. And the like in many other 
 Places, Religious Fear and Hope are, once and again, joined toge- 
 ther, as jointly conftituting the Character of the true Saints. Pfal. 
 33. 18. Behold the Eye of the Lord is upon them that Fear him^ upon 
 them that Hope in his Mercy, Pfal. 147. 11. The Lord taketh Plea- 
 Cure in them that Fear /;/>//, in thofe that Hope in his Mercy, Hope is 
 
Part I. in holy AffeBiom. i x 
 
 fo great a Part of true Religion, that the Apoftle fays we arc favcdhy 
 Hcpc^ Rom. 8. 24. And this is fpokcn ol as the Helmet uf the chrif- 
 tian Soldier, i 7 hef. 5.8. And for an Helmet^ the Hope of Stihation ; 
 and the fiire and ftedfalt Anchor of the Soul, which prefervcs it from 
 being call- away by the Storms of this evil Woild, Heb. 6.19. lyhich 
 Hope ivc have, as afi Anchor of the Soul, both fur e and Jhdfaji ^ and which 
 enireth into that luithin the Fell. 'Ti« fpolcen of as a f>,rcat Fruit ana 
 Benefit which true Saints receive byChriiPs Rcfurrtdlion, i Pet. j.3. 
 Bleffcd be the God and Father of our Lordjefus Chriji, zvhich according 
 to his abundant Mercy, hath begotten us again unto a lively Hope, by the 
 Refurre^ion of fefus Chrijl from the Dead. 
 
 The Scriptures place Religion very much in the Affcdlion of Love, 
 in Love to God, and the Lord Jefus Chrift, and Love to the People 
 of God, and toMankind. TheTexts in which this is manifeft, both 
 in theOld Teftament, and New, are innumerable. But of this more 
 afterwards. 
 
 The contrary Affection oi Hatred SSo, as having Sin for itsObjecl, 
 is fpoken of in Scripture, as no inconfiderable Part of true Religion. 
 It is fpoken of as that by which true Religion may be known and 
 diftinguiflied, Prov. 8: 13. The Fear of th£ Lord is to hate Evil. And 
 accordingly the Saints are called upon to give Evidence of their Sin- 
 cerity by this, Pfal. 97. 10. Te that fear the Lord hate Evil. And 
 the Pfalmifl often mentions it as an Evidence of his Sincerity ; Pfal. 
 101.2,3. / will walk within my Houfe with a pcrfe^ Heart ; I ivill 
 fet no wicked Thing before mine Eyes : I hate the U'ork of them that turn 
 afide. YiA. \\(^. \o\. 1 hate every falfe Way. SoV'errei28. Again 
 Pfal. 139. 21. Do 1 not hate them, O Lord^ that hate thee. 
 
 So holy Deftre, excrcifed in Longings, Hungrings and Thirftings 
 after God and HolineO, is often mention'd in Scripture as an impor- 
 tant Part of true Religion ; Ifai. 26. 8. The Dcfire of our Soul is to 
 thy "Name, and to the Remembrance of thee. Pfal. 27. 4. One Thing have 
 I defired of the Lord, and that will 1 fesk after ; that I may dwell in the 
 Houfe of the Lord, all the Days of my Life, to behold the Beauty of the 
 Lord, and to enquire in his Temple. Pfal. 42. 1,2. As the Heart pan- 
 ieth after the TVater- brooks, fo panteth nry Soul after thee, O God', My 
 Soul thiifleth for God, for the living God: IVhen fhall I come and appear 
 before God? Pfal. 63. I, 2. My Soul thirjleih for thee \ my Flejh long- 
 eih for thee^ in a dry and ihirjly Land, ivhcre no Water is, to fee thy Power 
 and thy Glory, fo as I have feen thee in the SanSluary. Pfal. 84. 1,2. 
 Hoiv amiable are thy Tabernacles, O Lord of Hojis ! My Soul longeth.^ 
 yea, evenfaintcth, for the Courts of the Lord \ my Heart and my Flejh 
 crieth out for the living God. Pfal. 119. 20. My Soul breaketh for the 
 Longing it hath unto thy Judgments, at all Times. So Pfal. 73. 25. and 
 143. 6, 7. and 130. 6. Cant. 3. i, 2. and 6. 8. Such a holy De- 
 •fire i^nd ThirftofSoul is menticgned^ as one of thofe great Things 
 
 which 
 
12 Religion co?iJiJis much Part I. 
 
 which renders or denotes a Man truly blefled, in the Beginning of 
 Chrift's Sermon on the Mount, Matth. 5. 6. BlcJJed are they that da 
 hunger and thirji after Right eoufnefs, for they jhall be filled. And this 
 holy Thirft is fpoken of, as a great Thincr in the Condition of a Par- 
 ticipation of the Bleffings of eternal Life, Rev. 21. 6. 1 will give unto 
 him that is athirj}^ of the Fountain of the ll'ater of Life freely. 
 
 The Scriptures fpeak of holy Joy^ as a great Part of true Religion. 
 So is it reprefented in the Text. And as an important Part of Re- 
 ligion, it is often exhorted to, and prefs'd, with great Earneftnefs ; 
 Pfal. 37. 4. Delight thy f elf in the Lord^ and he fijall give thee the De- 
 fires of thine Heart. Pfal. 97. 12. Rejoice in the Lord ^ ye Righteous, 
 So Pfal. 33. I. Rejoice in the Lord ^ O ye Righteous. Matth. 5. 12. 
 Rejoice, and be exceeding glad. Phil. 3. i. Finally Brethren^ rejoice in 
 the Lord. And Chap. 4. 4. Rejoice in the Lordalway, and again I fay 
 rejoice. 1 Thef. 5. 16. Rejoice evermore. Pfal. 149. 2. X^/ Ifrael 
 rejoice in hijn that made him \ let the Children of Zion be joyful in iheir 
 King. This is mention'd among the principal Fruits of the Spirit of 
 
 Grace, Gal. 5. 22. The Fruit of the Spirit is Love, Joy, See. The 
 
 Pfahnift mentions his holy Joy, as an Evidence of his Sincerity, Pfal. 
 119. 14. I have rejoiced in the Way of thy Tefiimonies, as much as in all 
 Riches, 
 
 Religious Sorrow, Mourning, and Brokennefs of Heart, arc alfo 
 frequently fpoken of as a great Part of true Religion. Thefe Things 
 are often mentioned as diftinguifhing Qualities of the true Saints, and 
 a great Part of their Character ; Matth 5.4. Blejfed are they that 
 mourn \ for they Jhall be comforted. Pfal. 34. 18. The Lord is nigh 
 unto them that are of a broken Heart, and faveth fuch as be of a contrite 
 
 Spirit. Ifai. 61. I, 2. The Lord hath anointed me to bind up the 
 
 Broken-hearted, to comfort all that mourn. This godly Sorrow, and 
 
 Brokennefs of Heart is often fpoken of, not only, as a great Thing in 
 the diftinguifhing Chara6ler of the Saints, but that in them, which 
 is peculiarly acceptable and pleafing to God ; Pfal. 51. 17. The Sa- 
 crifices of God are a broken Spirit ; a broken and a contrite Heart, O God^ 
 ihou wilt not defpife. Ifai. 57. 15. Thus faith the high and lofty One 
 that inhabit eth Eternity, whofe Na?ne is Holy : / dwell in the high and 
 holy Place, with him alfo that is of a humble and contrite Spirit, to revive 
 the Spirit of the Humble, and to revive the Heart of the contrite ones. 
 Chap. 66. 2. To this Man will I look, even to him that is poor, and of a 
 contrite Spirit. 
 
 Another AffecSlion often mentioned, as that in the Exercife of which 
 much of true Religion appears, is Gratitude , efpccially as exercifed 
 inThankfulnefs and Praifc to God. Tliis being fo much fpoken of 
 in the Book of Pfiims, and other Parts of the holy Scriptures, I need 
 not mention particular T(xts. 
 
 Again, 
 
Part I. in holy AJecilom. 13 
 
 Again, The holy Scriptures do frequently fpeak of Compaffwi or 
 AUrcy^ as a very trrcat and cflentiul Thin^ in true Religion ^ info- 
 much that good Men are in Scripture deiioniinatcd from hence ; and 
 a merciful Man, and a good A4an, are equivalent Terms in Scripture , 
 Ifai. 57. I. The^'x^^t^ous perijheth^ a};:l 710 A'ian Ia\ctf) it to Heart ; 
 and merciful Men are taken away. And the Scripture choofes oat 
 this Quality, as that by which, in a peculiar Manner, a ri^ihteous Man 
 in dec)pher'd ; Pfal. "^7.21. The K\2\\izous fievjcih Mercy y and ^i- 
 veth ', and Ver. 26. H^ is ever r\\cvL\k\\^ ami Icndcth. And Frov. 14. 
 3. He that honoureth the Lord^ hath Mercy on the Poor. And Col. 3. 
 1 2. Put ye ouy as the EUH of God^ Holy and Beloveds, Bov/els of Mer- 
 cies, ^\. This is one of ihofe great Things, by which thofe who 
 are truly Blefl'ed are defcribcd by our Saviour, M^atth. 5. '] . Bleffcd 
 are the Merciful^ for they Jhall obtain Mercy. And this Chriit aifo 
 fpeaks of, as one of the weightier Alatters of the Law, Matth. 23. 
 23 IVo unto you Scribes and Phari fees., Hypocrites-, for ye pay Tythe of 
 A^j/int, and Annife^ and Cummin ^ and have omitted the lueightier Matters 
 of the Law ^ Judgment^ Mercy, and Faith. To the like Purpofe is 
 that, Mich. 6. 8. He hath /hewed thee, O Man, what is ^ood: Jnd 
 what doth the Lord reguire of thee, but to dojujlice, and love Mercy, 
 andimlk humbly luith thy God? And alfo that, Hof. 6. 6. For I dc 
 fired Mexcy, and not Sacrifice. Which feems to have been a Text 
 much delighted in by our Saviour, by his Manner of citing it once 
 and again i Matth. 9. 13. and 12. 7. 
 
 Zeal is alfo fpoken of, as a very elTcntial Part of the Religion of 
 true Saints. 'Tis fpoken of as a greatThing Chrift had in view,in gi- 
 ving himfelf for our Redemption ; Tit. 2. 14. IFho gave hi mf elf for 
 us, that he might redeem us from all Iniquity, and purify unto himfelf a 
 peculiar People, zealous of good Works. And this is fpoken of, as the 
 greatThing wanting in the luke-warmL^^<3^;V^^«j, Rev. 3. 15, 16, 19. 
 
 I have m.entioned but a few Texts, out of an innumerable Multi- 
 tude, all over the Scripture, which place Rehgion very much in the 
 AfF^iflions. Bat what has been obferved, mav be fufficient to fhew 
 that they who would deny that much of true Religion lies in the Af-- 
 fedtions, and maintain the Contrary, mult throw away what we 
 have been wont to own for our Bible, and get fome other Rule, by 
 which to judge of the Nature of Religion. 
 
 5. The Scriptures do reprefent true Reliction, as beine fummarily 
 comprehended in Love, the Chief of the AfFc^lions, and Fountain of 
 all other Affcdions. 
 
 So our blellcd Saviour reprefents the Matter, in anfwer to the 
 Law\er, who afked him, which was the great Commandment of the 
 Law, Mitth. 22. 77, 38, -^9,40. Jefus faid unto him. Thou Jhalt 
 lovi the Lord tlyy Qod^ vjitb all thy Hearty and with all thy Soul, and 
 
 with 
 
14 Religioft conjifts much Part I. 
 
 with all thy Mind '. This ii the firft^ and great Com^nandmcnt \ and the 
 fecond is like unto it, ThouJJjalt love thy Neighbour as thy felf. On ihefe 
 two Commandments hang all the Law and the Prophets. Which laft 
 Words fignifv as mucli, as that thefe two Commandments compre- 
 hend all the Duty prefcribcd, and the Religion taught in the Law and 
 the Prophets. And the Apoftle Paul docs from Time to Time 
 make the fame Reprefentation of the Matter ; as in Rom. 13. 8. He 
 that loveth another ^ hath fulfilled the Lazv. And Ver. 10. Love is the 
 fulfilling of the Laiv. And Gal. 5. 14. For all the Laiv is fulfilled in 
 '{/Ne JFord^even in this^ThcuJlmlt love thy Neighbour as thy frlf. b"o like- 
 wife in 1 Tim. i. 5. Now the End of the CG?nmandmeni is Charity^ 
 out of a pure Heart, Skc, So the (lime Apoftle fpeaks of Love, as the 
 greateft Thing in Religion, and as the \'itals,Eirence and Soul of it ; 
 without which, the greateft Knowledge and Gifts, and the moft 
 glaring ProfeOipn, and every thing elfe which appertains to Religion, 
 are vain and worthless ; and reprefents it as theFountain from whence 
 proceeds all that is good, in i Cor. 13. thro'out ; for that which Is 
 there rendred Charity^ in the Original is aya^r, the proper Englifh 
 of wliich is Love. 
 
 Now altho' it be true, that the Love thus fpokcn of, includes the 
 whole of a fmcerely benevolentPropenfity of theSoul, towards God and 
 Man ; yet it may be confidered, that it is evident from what has 
 been before obferved, that this Propenfity or Inclination of the Soul, 
 when in fenfible and vigorous Exercife, becomes Jfie^^ion, and is no 
 other tlian afFcclionate Love. And furely it is fuch vigourous and 
 fervent ,Love which Chrift fpeaks of, as the Sum of all Religion, when 
 he fpeaks of Loving God with all our Hearts, with all our Souls, and 
 with all our Minds, and our Neighbour as ourfelves, as the Sum of 
 all that was taught and prefcribcd in the Law and the Prophets. 
 
 Indeed it cannot be fuppofed, when this AfFeclion of Love is here, 
 and in other Scriptures, fpoken of as the SCim of all Religion, that 
 hereby is meant the Act, exclufive of the Habit, or that the Excrcffe 
 of the Underftanding is excluded, which is implied in all reafonable 
 Affcdtion. But it is doubtlcfs true, and evident from thefe Scrip- 
 tures, that the Rfjence of all true Religion lies in holy Love ; and that 
 in this divine Aft'c6tion, and an habitual Difpofition to it, and that 
 Light which is the Foundation of it, and thofc Things which are the 
 Fruits of it, conlifts the JVholc of Religion. 
 
 From hence it clearly and certainly appears, that great Part of true 
 Religion confifts in the Affections. For Love is not only one of the 
 AfictStions but it is the firft and chief of the Aftc<fHons, and the 
 Fountain of all theAfte6>ions. VxctmLove ^iuk^Hafred of thofeThings 
 which are contrary to what we love, or which oppofe 5c thwart us in thofe 
 Things that we delight in : And from the various Exercifes of Love 
 and Hatred, according to the Circumftances of the Objects af thefe 
 
 Aftedlions, 
 
Part I. in holy Ajjcciions. 15 
 
 A£rc6lion?, as prefent orabfent, certain or uncertain, probable or im- 
 probable, arife all thofc other AfFe6iions of Defivc^ Hopc^ Fcar^ Joy\ 
 Griefs Gratitude^ Jnger^ he. From a vigourous, aif.ctionatc, and 
 fervent Love to God^ will necefTarily arifc otiier religicia Afivdlions : 
 hence will arife an intcnfc Halrtri dnd Abhorrence of Sin, Kv/rofSin, 
 and a Dread. of God's Difpleafure, Grr.tJtude to God for hisGoodneb, 
 Co7npIaconcc and Joy in Cyod when Cjod is gracioully and fcnfibly 
 prefent, and Gr/V/'when lie is abfcnt, and a joyful Hcpe when a fu- 
 ture Enjoyment of God is expedted, and fervent 'Zcnl for the CTlory 
 of God. And in like ?vlanncr, from a fervent Lonje to AJcn^ wili i> 
 rifc all other vertuous Affections towards Men. 
 
 6. The Religion of the moft eminent Saints we have an Account 
 of in the Scripture, confifted much in holy Affcdi'ions. 
 
 I (hall take particular Notice of three eminent SaiiUs, which have 
 exprefs'd the Frame and Sentiments of their own Hearts, and fo de- 
 fcribed their own Religion, and the Manner of their Intercourfe with 
 God, in the Writings which they have left us, that are a Pait of the 
 facred Canon. 
 
 . ThQ firj} Inllance Ifliall take notice of, is Da-vid^ that Man after 
 Gcd's civn Heart ; who has given us a lively Portraiture of his Reli- 
 gion, in the Book of Pfalms. Thofe holy Songs of bis, he has there 
 left us, are nothing elfe but the ExpreiTions and Breathings of devout 
 arid holy Affct/tiom \ fuch as an humble and fervent Love to God, 
 Admiration of his glorious Perfections and wonderful Works, earnefi: 
 Deftrei^ Thirftings and Pantings of Soul after God, Delight and Joy 
 in. God, a fweet and melting Gratitude to God for his great Good- 
 nefs, an holy Exultation and Triumph of Soul in the Favour, SufHci- 
 ency and Faithfulnefs of God, his Love to, and Delight in the Saints 
 the excellent of the Earth, his great Delight in the Word and Ordi- 
 nances of God, his Grief ior his own and others Sins, and his fervent 
 T.eal for God, and againft the Enemies of God and his Church. And 
 theleExpreflions of holyAffedion, which thePfalms of David zre every 
 where full of, are the more to our prefent Purpofe, bccaufe thofc 
 Pfalms are not only the ExpreiTions of the Religion of fo eminent a 
 SiintjthafGod fpeaks of as fo agreeable to hisMind ; but were alfo,by 
 the Dircdion of the Hcly Ghoff, penn'd for ti^e Ufe of the Church 
 of God in its publick Worfhip, not only in that A»e, but in after 
 Ages ; as being fitted to exprefs theReligion of all Saints, in all Ages, 
 ;is well as rhe Religion of the Pfalmilh And it i? moreover to be ob- 
 ferved, that David., in the Book of Pfalms, fpeaks not as a private 
 Perfon, but as the t^falmijl of 1 pad., as the fubordinate Head of the 
 Church of God, and Leader in their Worlhip and Pr.iifes ; and in 
 many (^f the Pfalms, fpeaks in the Name of Chrifi:, as perfonatin? him 
 m thcfe Breariiiiies torth of holy Aff.dion, and in many other Pfalms, 
 he fpeaks in the Nume of the Church, Another 
 
i6 Religion confifls vmch Part I. 
 
 Another Inftance I fhall obferve, is the Apoftle Paul ; who was, 
 in many RefpccSls, the Chief of all the Minifters of the Ncw-Tefta- 
 ment ; being above all others, a chofcn Veilel uptoChrirt, to bear his 
 Name before the Gentiles, and made the chief Inftrumcnt of propa- 
 gating and efhblifhing the chriftian Church in the World, and of 
 dillindly revealing the glorious Myfteries of the Gofpel, for the In- 
 j{ru6lion of the Church in all Ages ; and (as has not been improbably 
 thought by fome) the moft eminent Servant of CliriO-, that ever lived, 
 received to the higheit Rewards in the heavenly Kingdom of his 
 Matter. By what isfaid of him in the Scripture, he appears to have 
 been a Perfon that was full of AfFedion. And 'tis very manifeff, 
 that the Religion he exprefies in his Epiftlcs, confiftcd very much in 
 holy Affections. It appears by all his Exprcfiions of himfeif, that he 
 was, in the Courfe of his Life, enflamed, actuated and entirely fwai- 
 lowed up, by a moft ardent Love to his glorious Lord, efteeming all 
 Things as Lofs, for the Excellency of the Knowledge of him, and 
 efteeming them but Dung that he might win him. He reprefents 
 himfeif, as overpower'd by this holy Affe6lion, and as it were com- 
 pelled by it to go forward in his Service, thro' all DifHcultics and Suf- 
 ferings, 2 Cor. 5. 14, 15. And his Epiftles are full of Expreftions 
 of an overflowing Aft'ecfion towards the People of Chrift : He fpeaks 
 oi \\\s dear Love to them, 2 Cor. 12. 19. Phil. 4. i. 2 Ti?n. i. 2. 
 Of his abundant Love, 2 Cor. 2. 4. And of his affeSiionate ami tender 
 Love, as of a Nurfe towards her Children, i Thef. 2. 7, 8. But we 
 •were gentle among you ; even as aNurfe chcrijhetb her Children ; fo being af- 
 fe5lionatcly defirous of you, we were tvilling to have impai'ted unto you, not the 
 Gofpel. of God only, but alfo our oivn Souls, hccaufe ye were dear unto us. 
 So alfo he fpeaks of his Bowels of Love, Phil. i. 8. Philem. v. 12, and 
 20. So he fpeaks of his earneji Care for others, 2 Cor. 8. 16* and of 
 his Bowels of Pity or Mercy towards them, Phil. 2. i. and of his 
 Concern for others, even to Anguijh of Heart, 2 Cor. 2. 4. For out of 
 much Affli^ion,and Anguijlo of Heart, I wrote unto you, with many Tears', 
 not that ye Jhould be grieved ; but that ye might hioiu the Love which I 
 have more abundantly unto yon. He fpeaks of the great Confix of his 
 i)Oul for them, Col. 2. i. He fpeaks oi great and continual Grief th^t 
 heh2id in his Heart from CompaJ/ion to the Jews, Rom. 9. 2. He 
 fpeaks of his Mouth's being open^l, and his Heart enlarged towards 
 Chriftians, 2 Cor. 6. 11. O ^r Corinthians, our Mouth is open unto 
 you, our Heart is enlarged I He often fpeaks of his affccliouate and long- 
 ing Dcfires, I Thef. 2. 8. Rom. i. 11. Phil. i. 8. and Chap. 4. i. 
 2 Tim. I. 4. The fame Apoftle is very often, in his Epiftles, expref- 
 iing the Aftcction oVJoy, 2 Cor. i. 12. and Chap. 7. 7. and V. 9, 
 and 16. Phil, i. 4. and Chap. 2. i^ 2. and Chap. '^. 3. Col. i. 24. 
 I Thef 3. 9. Hb fpeaks oHiis rejoicing with great foy, Phil. 4. 10. 
 Philem* l,J* Qi bis Joying and rejoicing, Phil. 2. i, y,dndo(\ns rejoicing 
 
 exceedingly^ 
 
Part I. in holy AffcBiom, 17 
 
 exceedingly y 1 Cor. 7. 13. And of his being filled with Cornfort^ and 
 being exceeding joyful^ ?. Cor. 7. 4. He fpcaks of himfelf as always 
 rejoicing, 2 Cor. 6. 10. So he fpeaks oi the Triu/nphs of his Soul, 
 2 Cor. 2. 14. And oi his glorying in Tribulation, 2 "I'hef. i. 4. and 
 Rom. 5. 3. He alfo expreffcs the AfFccSlion of Hope ; in Phil. i. 
 20. he fpeaks of his carncjl ExpeiJation, and his Hope. He iikcwifc 
 cxprefTcs an Affection of Godly Jealoufy, 2 Cor. 11.2,3. ^^^ '^ 
 appears by his whole Hiftory, after his Converlion, in the ASls, and 
 alfo by all his Epi/iles, and the Accounts he aives of himfelf there, 
 That the Affedlion of Zeal, as having the Caufe of his Mafter, and 
 the Intereft and Profperity of his Church, for its Obje6l, was mighty 
 in him, continually inflaming his Heart, ftrongly engaging to thofe 
 great and conftant Labours he went through, in inftrucling, exhort- 
 ing, warning and reproving Others, traveling in Birth with them ; 
 confli6ling with thofe powerful and innumerable Enemies who 
 continually oppofed him, wreftling with Principalities and Powers, 
 not fighting as one who beats the Air, running the Race fjt before 
 him, continually preiling forwards through all Manner of D ffi- 
 culties and Sufferings ; fo that others thought him quite befide himfelf. 
 And how full he was of Afte6lion, does further appear by his being 
 fo full of Tears : In 2 Cor. 2. 4. he fpeaks of his many Tears, and fo 
 jI^s 20. 19. And of his Tears that he filed continually. Night and 
 Day, V. 31. 
 
 Now if any one can confider thefe Accounts given In the Scripture 
 of this great Apoftle, and which he gives of himfelf, and yet not fee 
 that his Religion confifted much in AfFe<£i:ion, muft have a ftrange 
 Faculty of managing his Eyes, to fhut out the Light which (hines 
 moft full in his Face. 
 
 The other Inftance I fhall mention, is of the Apoftle John, that 
 beloved Difciple, who was the neareft and deareft to his M ifter of 
 any of theTwelve, and was by him admitted to the greateft Privileges 
 of any of them : Being not only one of the three who were admit- 
 ted to be prefent with him in the Mount at his Transfiguration, and 
 at the raifing oVJairus's Daughter, and whom he took with him when 
 he was in his Agony, and one of the three fpoken of by the Apoftle 
 Paul, as the three main Pdlars of the chriftian Church ; but was fa- 
 vour'd above all, in being admitted to lean on his Mafter's Bofom, at 
 his latt Supper, and in being chofen by Chrift, as theDifciple to whom 
 he would reveal his wonderful Difpenfation towards his Church, to 
 the I^nd of Time ; as we have an Account in the Book of Revelation : 
 And to fhut up the Canon of the New-Teftament, and of the whole 
 Scripture ; being preferved much longer than all the reft of the Apo- 
 files, to fet all Things in Order in the chriftian Church, after their 
 Death. 
 
 C It 
 
1 8 Religio7i confijls much Part I. 
 
 It is evident by all his Writings, (as is generally obfervecl by Di- 
 vines) that he was a Perfon remarkably full of Affc6lion : His Ad- 
 drefl'ts to thofe whom he wrote to, being inexprtfTibly tender and 
 pathetical, breathing nothing but the molt feivenr Love ; as tho' he 
 were all made up of fweet and hcdy Aftldion. The Proofs of which 
 can't be given without Difadvantage, unkfs we fliould tranfciibe his 
 whole Writings. 
 
 y. He whom God fent into the World, to be the Li^rht of the 
 World, and Head of the whole Church, and the perfect Example of 
 true Rtligion and Vertue, for thelmitation of all, the Shtpiierd whhm 
 the whole Flock (hould follow wherever he goes, even the Lord Je- 
 fus Chrifl-, was a Pcrfon who was remarkably of a tender and iifFcc- 
 tionate Heart ; and his Vertue was exprefs'd very much in the Exer- 
 cifes of holy Affc(5lions. He was the greattfl Inrtance of Ardency, 
 Vigour and Strength of Love^ to both God and Man, that ever was. 
 It was thefeAffe6lions which got theVidfory, in that mighty Struggle 
 and Conflict of his AfFccSlions, in his Agonies, when he prayed more 
 earmjily^ and offered jiro?ig Cry'nig and T ears ^ and wreftled in Tears and 
 in Blood. Such was the Power of the Exercifcs of his hoi; Love, that 
 they were ftronger than Death, and in that great Struggle, overcame 
 thofe ftrong Exercifes of the natural AfFc6tions of Fear and Grief, 
 when he was fore amazed, and hisSoul was exceeding forrowful, even 
 unto Death. And he alfo appear'd to be full of AfFi(5tion, in the 
 Courfc of his Life. We re:jd of his great ZW, fulfilling that in the 
 69th Pfalm, The Zeal of thine Hcuje hath eaten me up ^ John 2. 17. 
 We read of his Grief ioT theSins of Men, Mark 3. 5. He looked round 
 about on them with Anger , being grieved for the Hardnefs of their Hearts. 
 And his breaking forth in Tears and Exclamations, from the Confi- 
 deration of the Sin and Mifcry of ungodly Men, and on the Sight of 
 the City oi Jerufalcm^ which was full of fuch Inhabitants, Luke ig. 
 41 , 42. And when he was come near^ he beheld the City^and ivept over it, 
 fo}ing. If thou had ft known, even thou, at leaji in this thy Day, thelhings 
 which belong unto thy Peace ! but nciu they are hid f rein thine Eyes With 
 Chap. 13. 34. O jerufalem, Jerufulem, which killcji the Prophets, and 
 Jloneji them that are fent unto thee. How often would I have gathered thy 
 Children tc get her, as a Hen doth gather her Brood under her JP ings, and ye 
 would not ! We read of Chrift's earneft Defire, Luke 22. 15. JPith 
 Dcfirc have I dcfircd to cat this Paffovcr with you^ before I fuffer. We 
 often read of the AfFtdion of Pity or Ccinpaffion in Chrilt, JVJatth. 
 15. 32. and 18. 34. Luke 7. 13. and of his being moved ivith Com- 
 paffsoTi, Matth. 9. 36, and 14. 14. and Mark 6. 34. And how ren- 
 der did his Heart appear to be, on occafion of AJary^s and Martha's 
 Mourning for their l^rothcr, and coming to him with theirCompiaints 
 iwid Tears : 'I'hiir I'cars foon drew I'cars from his Eyes : He was 
 
 aftcded 
 
Part I. in holy JlffcBions. 19 
 
 afFc(£led with their Grief, and ivept with them ; tho' he knew their 
 Sorrow fhould fo foon be turned into Joy, by their Brother's being 
 raifed from the Dead ; fee 'John 1 1. And how ineffably aff(.6li(>nate 
 was that laft and dying Difcourfe, which Jefus had with his eleven 
 Difciplcs tlieEvening before he was crucified ? wht-n he told them he 
 was going away, and foretold tliem the great Difficulties and Suffer- 
 ings they fhould meet with in the World, when he was gone ; and 
 comforted and counfeled 'em, as his dcarlittle Children, and bequeath- 
 ed to them his holy Spirit, and therein his Peace, and his Comfort and 
 Joy, as it were in his laft Will and Teftament, in the 13th, J4th, 
 15th, and 1 6th Chapters o{ John ; and concluded the Whole with 
 that affedionate jnterceffory Prayer for them, and his whole Church, 
 in Chap. 17. Of all the Difcourfes ever penn'd, or utter'd by the 
 Mouth of any Man, this feems to be the moft affcdionate, and 
 affecting. 
 
 8. The Religion of Heaven confifts very much in Affe£lion. 
 There is doubtlefs true Religion in Heaven, and true Religion In 
 it's utmoft Purity and Perfedion. But according to the Scripture 
 Rcprefentation of th^ heavenly State, the Religion of Heaven confifls 
 chiefly in holy and mighty Love and Joy^ and the Expreffion of thcfe 
 in moft fervent and exalted Praifes. So that the Religion of the 
 Saints In Heaven, confifts in the fame Things with that Religion of 
 the Saints on Earth, which is fpoken of in cur Text, viz. Love^ and 
 Joy unfpcakable^ and full of Glory. Now it would be very foolifh to 
 pretend, that becaufe the Saints in Heaven ben't united to Flefh and 
 Blood, and have no animal Fluids to be moved, ( through the Laws 
 of Union of Soul and Body ) with thofe great Emotions of their Souls, 
 that therefore their exceeding Love and Joy are no Afte6lions. 
 
 We are not fpeaking of the Affections of the Body, but of the 
 
 Affedions of the Soul, the chief of which are Love and Joy. When 
 thefe are in the Soul, whether that be in the Body or out of it, the 
 Soul is affected and moved. And when they are in the Soul, in that 
 Strength in which they are in the Saints in Heaven, the Soul is migh- 
 tily affccEled and moved, or, which is the fame Thins, has great 
 Affc6tion?. 'Tis true, we don't experimentally know what Love 
 and Joy are in a Soul out of a Body, or in a glorified Body ; /. c, 
 we han't had Experience of Love and Joy in a Soul in thefe Cir- 
 cumftances ; but th'e Saints on Earth do know what divine Love and 
 Joy in theSoulare,& they knowwhatLove^cJoy are of the fameKind, 
 with the Love and Joy which are in Heaven, in feparatc Souls there. 
 The Love and Joy of the Saints on Earth, is the Beginning and 
 Dawning of the Light, Life, and Bkffednefs of Heaven, and is like 
 their Love and Joy there ; or rather, the fame inNature, tho' not the 
 •fame with it, or like to it, in D''p;ree and Circumftances, This is 
 
 C 2 evident 
 
20 Relight cofififts much Part I. 
 
 evident by many Scriptures, as Prov, 4. 18. John 4. 14. and Chap. 
 6. 40,47,50, 51, 54, s8. I John 3. 15. 1 Cor. 1 3. 8, 9, jo, 1 1, 
 12. 'Tis unrcafonable therefore to fuppofe, tliat the Love and Joy 
 of the Saints in Heaven, not only difFcr in Degree and Circumftances, 
 from the holv Love and Joy of the Saint? on Earth, but is fo entirely 
 different in Nature, that they are no AfF^dlions ; and meerly becaufe 
 the) have no Blood and animal Spirits to be fet in Motion by them, 
 W'jiich Morion of the Blood and animal Spirits is not of the Eflence 
 of thefe AfFc^lions, in Men on the E-.rth, but the EfFcd of them ; 
 altho' by their Reaction they may make fome circumftantial Diffe- 
 rence in theSenfation of the Mind. There is a Senfation of the Mind 
 which loves and rejoices, that is antecedent to anyEff^ds on theEluids 
 of the Body; and this Senfation of theMind, therefore don't depend on 
 thefeAlotions in theBody, and fo may be in theSoul without theBody, 
 And wherever there are the Exercif'^s of Love and Joy, there is that 
 Senfation of the Mind, whether it be in the Body, or out ; and that 
 inv^'ard Senfation, or kind of fpiritual Scnfe, or Feeling, and Motion of 
 the Soul, is what is called Aftcdion ; The Soul when it thus feels, 
 ( if I may fo fay ) and is thus moved, is faid to be afPedled, and efpe- 
 cially when this inward Senfation and Motion, are to a very high De- 
 gree, as they are in the Saints in Heaven. If we can learn any 
 thing of the State of Heaven from the Scripture, the Love and Joy 
 th.it the S.iincs have there, is exceeding great and vigorous ; imprcf- 
 fing the Heart with the ftrongeft and mod lively Senfation, of inex- 
 pr-lTible Sweetnefs, mightily moving, animating, and engaging them, 
 m king them like to a Flame of Fire. And if fuch Love and Joy 
 ben't Affwdions, then the Word Affe5lion is of no Ufe in Language. 
 
 Will any fay, that the Saints in Heaven, in beholding the Face of 
 
 their Father,, and the Glory of their Redeemer, and contemplating 
 his wonderful \Vorks, and particularly his laying down his Life for 
 them, have their Hearts nothing moved and affeded, by all which 
 they behold or confider ? 
 
 Hence .therefore the Religion of Heaven., confifting chiefly in holy 
 Love and Joy, confifts very much in Affcdion : And therefore un- 
 doubtedly, true Religion confifts very much in AfFedlion, The Way 
 to learn the true Nature of any Thing, is to go where that Thing is 
 to be found in it's Purity and Pcrfedion. If wc would know the 
 Nature of true Gold, we muft view it, not in the Oar, but when it 
 b icfincd. If we would learn what true Religion is, we muft go 
 where there is true Religion, and nothing but true Religion, 
 and in it's higheft Perfcdion, without any Defed or Mixture. All 
 who arc truely religious are not of this World, they are Strangers 
 here, and belong to Heaven ; they are born from above. Heaven is 
 their native Country, and the Nature which they receive by this hea- 
 venly Birth, is an heavenly Nature, they receive an Anointing from A- 
 Iqv€ i that Principle of true Religion which is in them, is a Commu- 
 nication 
 
Part I. i?j holy Affedliojis, ii 
 
 nication of the Religion of Heaven; their Grace is tl.e Dawn of 
 Glory ; and God fits them for that World by conforming them to it. 
 
 9. This appears from the Nature and Dcfign of the Ordinances 
 and Duties, which God hath appointed, as Means and Expreflions of 
 true Religion. 
 
 To inftance in the Duty of Prayer : 'Tis manifcft, we are not ap- 
 pointed, in this Duty, to declare God's Pcrfedions, his Majefly, Ho- 
 linefs, Goodnefs, and Alifufficiency, and our own Mcannefs, Empti- 
 nefs, Dependence, and Unworthinefs, and our Wants and Defires, 
 to inform God of thefc Things, or to incline his Heart, and prevail 
 with him to be willing to fiicw us Mercy ; but fuitably to afFc6t 
 our own Hearts with the Things we cxprefs, and fo to prepare us to 
 receive the Bleffings we afk. And fuchGeftures, and Manner of ex- 
 ternal Behaviour in the Worfliip of God, which Cuftom has made 
 to be Significations of Humility and Reverence, can be of no further 
 Ufe, than as they have fome Tendency to affect our own Hearts, or 
 the Hearts of others. 
 
 And the Duty of finging Praifcs to God, fccms to be appointed 
 wholly to excite and exprefs religious Affe6lions. No other Reafon 
 can beaffigned, why we fhould exprefs our fclves to God in V^erfe, 
 rather than inProfe, and do it withiVIufick, but only, that fuch is our 
 Nature and Frame, that thefe Things have a Tendency to move our 
 AfFc-aions. 
 
 The fame thing appears in the Nature and Dcfign of the Sacra- 
 ments, which God hath appointed. God, confidering our Frame, 
 hath not only appointed that we fhould be told of the great Things 
 of the Gofpel, and of the Redemption of Chrift, and inftru6\ed in 
 them by his Word j but alfo that they fiiould be, as it were, exhi- 
 bited to our View, in fenfible Reprefentations, in the Sacraments, 
 the more to afFeft us with them. 
 
 And the imprclTing divine Things on the Hearts and AfFc^ions of 
 Men, is evidently one great and main End for which God has ordain- 
 ed, that his Word delivered in the holy Scriptures, fliould be opened, 
 applied, and fet home upon Men, in Preaching. And therefore it 
 don't anfwer the Aim which God had in this Inititution, meerly for 
 Men to have goodCommcnfaries and Expofitions on theScripture, and 
 other good Books of Divinity ; becaufe, altho' thcfe mav tend, as 
 well as Preaching, 'to give Men a good doftrinal or fpeculative Un- 
 derftanding of the Work of God, yet they have not an equal Ten- 
 dency to imprefs them on Men's Hearts and Affcflions. God hath 
 appointed a particular, and lively Application of his Word, to Men, 
 in the Preaching of it, as a fit Means to afFc6l Sinners, with the Im- 
 portance of the Things of Rcl gion, and their own Mifery, and Ne- 
 • ce/Tity of a Remedy, and the Glory and SuiEciency of a Remedy 
 
 C 3 provided ; 
 
2^ Religion conjlfls much Part I. 
 
 proviJed ; and to ftir up the pure Minds of the Saint?, and quicken 
 t.'ieir Aff.(5lions, by often bringing the great Things of Religion to 
 \\-\i\T Remembrance, and fetting them before them in their proper 
 Coburs, tho' they know them, and have been fully inftrucled in 
 them already; 2 Pet. i. 12, 13. And particularly, to promote 
 thofe two AiF.dtions in tliem, wliich are fpoken of in the Text, Love 
 and ^Joy : Chri/f gave feme ApojUes^ and fome Prophets., and fo?ne Evan- 
 geli/is., and feme Pajhrs and Teachers., that the Body of Chriji might be 
 cdifji'd in Love, Eph. 4. 1 1, 12, 16. The Apoftle, in inltrucSling and 
 Cwunfeiling Timothy., concerning the Work of the Miniftry, informs 
 him that the great End of that Word which a Minilter is to preach, 
 is Love ox Charity., i Tim. 1.3,4,5. And another Affe6tion 
 which God has appointed Preaching as a Means to promote in the 
 S.iiiits, is Joy J and therefore Minillers are called Helpers of their Joy^ 
 2 Cor. I. 24. 
 
 10. 'Tis an Evidence that true Religion, or Holinefs of Heart, lies 
 very much in the Affe6lion of the Heart, that the Scriptures place the 
 Sin of the H^art very much in Hardnefs of Heart. Thus the Scrip- 
 tures do every where. It was Hardnefs of Heart, which excitedGrief 
 and Difpleafure in Chrift towards the feivs., Mark 3. 5. He looked 
 rvAnd about on them with Anger., being grieved for the Hardnefs of their 
 Plearts. It is from Men's having fuch a Heart as this, that they trea- 
 fare up Wrath for themfelves. Rom. 2. 5. After thy Hardnefs and 
 impenitent Heart., treafurefl up unto thy felf iVrath., again/} the Day of 
 JVrath., and Revelation of the righteous Judgment of God. The Reafon 
 given why the Houfe of //r^?^/ would not obey God, was that they 
 were hard-hearted, Ezek. 3. 7. But theHoufeoflfrzel will not hearken 
 unto thee ; for they will not hearken unto me : For all the Houfe ij/'Ifrael 
 are impudent and hard-hearted. The Wickednefs of that perverfe re- 
 bellious Generation in the Wildernef<?, is afcribed to the Hardnefs of 
 their Hearts ; Pfil. 95. y,— .jq. To Day^ if ye will hear my Voice., 
 ^irden «;/ your Heart., as in the Provocation., and as in the Day of Temp- 
 tation in the IP'ildernefs \ when your Fathers tejnptedme., proved me., and 
 ! iw my I fork : Forty Years long was I grieved with this Generation,and 
 I ud it is a People that do err in their Heart, &:c.— This is fpoken of 
 ;'..i wh.it prevented Zedekiah's turning to the Lord, 2 Chron. 36. 13. 
 He /lijfemd his Neck, and hardned his Heart, from turning to the Lord 
 (fcd 5/" Ifracl. This Principle is fpoken of, as that from whenceMen 
 arc without the Fear of God, and depart from God's Ways: Ifdi. 
 63. 17. O Lord, why hnfi thou made us to err from thy Uays, and hard- 
 ned our Heart from thy Fear ? And Men's rejed-ng Chriit, and op- 
 pofing Chrilt.ani'y, is Kii 1 to this Principle ; Aas 19. 9. But when 
 drjers were hardned, and hcUevcd not, but f pake Evil of that JVay before 
 
 :!'(,• Multitude -, God's leaving Men to the Power of the Sin and 
 
 Corruption 
 
Part I. in holy JlffcBiom 2 
 
 .> 
 
 Corruption of the Heart, is often exprefs'd by God*s hardening their 
 Hearts; Rom. 9. 18. therefore hath he Mercy on wh^m he will have 
 Mercy ^ and tvhom he lu'dl he hardeneth. John 12. 40. He hath Llmdcd 
 their Mind<^ and hardened their Hearts. Ar;d tie Apoltle fcen-is to 
 fpeak o^ an evil Hearty that departs from the living God^ and a hard 
 Heart .^ as the fame Thing:, Hcb. 38. Harden not your Hearty as in 
 the Frovocation^ &CC. Verfe 12, 13. Tah heed Brethren, leji there I c 
 in any of you an evil Heart of Unbelief in departing from the living God ; 
 but exhort one another daily .^ while it is called to Day ; leji any of ycu be 
 hardened through the Deceit fulnefs of Sin. And that great Work of 
 God in Converfion, which conhfis in dcHvering a Perfon from the 
 Power of Sin, and mortifying Corruption, is cxprcls'd, once and a- 
 gain, by God's taking away the Heart of Stone, and giving an Heart of 
 Flejhy Ezek. 11. 19. and Ch?.p. 36. 26. 
 
 Now by a hard Heart, is plainly meant an unafF: (Sled Heart, or a. 
 Heart not eafy to be moved with vertuous Affcdlions, hke a Stone, 
 infcnfible, ftupid, unmoved and hard to be imprcTfcd. Hence the 
 hard Heart is called -Ajlony Heart, and is oppofcd to an Heart cf FleJJ?^ 
 that has feeling;, and is fenfibly touch'd and moved. We read in 
 Scripture of a hard Heart, and a tender Heart : And doubtlefs we are 
 to underhand thefe, as contrary the one to the other. But what is a 
 tender Heart, but a Heart which is eafily imprefTed with what ought 
 to afFe£l it ? God commends Jofiah, becaufe his Heart Wi)s tender ; 
 and 'tis evident by thofe Things which are mention'd as Expreffions 
 and Evidences of this Tendernefs of Heart, that by his Heart being 
 tender is meant, his Heart being eafily moved with religious and 
 pious AfFc6lion ; 2 Kings 22. 19. Becaufe thine Heart was tender^ 
 and thou hajl humbled thy felf before the Lord., when thou heard]} what I 
 fpake againj} this Place, arid againji the Inhabitants thereof^ that they 
 fiould become a Defolation, and a Curfe, and haji rent thy Clothes, and 
 haft wept before me ; I alfo have heard thee, faith the Lord. And this 
 is one thing, wherein it is necefTary we fhould become as little Chil- 
 dren, in order to cur entring into the Kingdom of God, even that we 
 fhould have our Hearts tender, and eafily iifFedted and moved in fpi- 
 ritual and divine Things, ashttle Children have in other Things. 
 
 'Tis very plain in fome Places, in the Texts themfelves, that by 
 Hardnefs of Heart is meant a Fleart void oS. AfFccSlion. So to fignily 
 the Oflrich's being without natural Afi\6lion to her Young, it isfaid, 
 Job 39. 16. She hardeneth her Heart againji her young Ones, as though 
 they were not hers. So a Perfon having a Heart unafFt£ted in Tin.e 
 of Danger, is exprefs'd by his hardening his Heart, Prov. 28. 14* 
 Happy is the Man that fear eth alway ; but he that hardneth his Heart 
 fhall fall into Mi f chief 
 
 Now therefore fmce it is fo plain, that by a hard Heart, in Scrip- 
 ture, is meant a Heart deftitute of pious Affe6lions, and fmce alfo 
 
 C 4 the 
 
24 Religion confijls much Part I. 
 
 the Scriptures do fo frequently place the Sin and Corruption of the 
 Heart in Hardnefs of Heart ; it is evident, that the Grace and Holi- 
 nefs of the Heart, on tJie contrary, muft, in a great Mcafure, confift 
 in its having pious Affcdllons, and being eafily fufceptive of fuch Af- 
 fe<5lion. Divines are generally agreed, that Sin radically and funda- 
 mentally confids in what is negative, or privative, having its Root and 
 Foundation in a Privation or Want of Holinefs. And therefore un- 
 doubtedly, if it be {o that Sin does very much confifl in Hardnefs of 
 Heart, and fo in the Want of pious AfFe6lions of Heart i Holinefs 
 does confift very much in thofe pious Affcolions. 
 
 I am far from fuppofmg that all AfFcdions do fhew a tendcrHeart : 
 Hatred, Anger, Vain-glory, and other felfiQi and felf-exaltincj Affec- 
 tions, may greatly prevail in the hardeft Heart. But yet it is evident 
 that Hardnefs of Hearty and Tendermfs of Hearty are ExpreHions that 
 relate to the Aftedtions of the Heart, and denote the Heart's being 
 fufccptibie of, or fhutup againlt, certain Jjfe^ions, of which I fhall 
 have Occafion to fpcak more afterwards. 
 
 Upon the Whole, I think it clearly and abundantly evident, that 
 true Religion lies very much in the AfFecftion^. Not that I think 
 thef^ Arguments prove, that Religion in theHearts of the trulyGodly, 
 is ever in cxadl Proportion to the Degree of Affection, and prefent 
 Emotion of the Mind. For undoubtedly, there is much AfFedlion in 
 the true Saints which Is not fpiritual : Their religious AfFe6tions are 
 often mixed ; all is not from Grace, but m.uch from Nature. And 
 tho' the Affections have not their Seat in the Body, yet the Conftitu- 
 tion of the Body, may very much contribute to the prefent Emotion 
 of the M'md. And the Degree of Religion is rather to be judged of 
 by the Fixcdnefs and Strength of the Habit that is exercifed in Affec- 
 tion, whereby holy Affc61:ion is habitual, than by the Degree of the 
 prefent Exercife : And the Strength of that Habit is not always inPro- 
 portion to outward EfFc(fl:s and Manifcflations, or inward PJtFeds, in 
 the Hurry and Vehemence, and fuddcn Changes of the Courfe of the 
 Thoughts of-the Mind. JJut yet it is evident, that Religion confifts 
 fo much in Afl^cdtion, as that witlioutholy Affedion there is no true 
 Religion : And no IJght in the Underftanding is good, which don't 
 produce holy Af}l6lion in the Heart j no HMt or Principle in the 
 Heart is good, wliich has no fuch Exercife ; and no external Fruit is 
 good, which don't proceed from fuch Exercifes. 
 
 Having thus confidcrcd the Evidence of the Propofition laid down, 
 I proceed to (omc. Inferences. 
 
 I. Wc may hence lenrn how great their Error is, who are for 
 difc.-.rdin^ all religious Affcdtions, as having nothing folid or fubftan- 
 tial in them. 
 
 There 
 
Part L in holy Affcdionu 25 
 
 There feems to be too much of a Difpofition tliis Way, prevailing" 
 in this Land at this Time. Becaufe many who, in the late extraor- 
 dinary Seafon, appeared to have great religious AfFc£^ions, did not 
 manifcll a ri2;ht Ttmpcr of Mijid, and run into many Errors, in The 
 Timeof thtir Affcclion, and tiie Heat of their Zeal ; and becaufe ihc 
 highAfFe«5tions of many feem to be fo foon ccme to nuthir.g, and feme 
 who feemed to be miglitiiy raifed and fwallowed witii Joy and Zeal, 
 for a While, feem to have returned like tiie Dog to his Vomit : 
 Hence religious Afte6lions in general arc grown out of Crcdir, with 
 great Numbers, as tho' true Religion did not at all conlHl: in them. 
 Thus we eaiily, and naturally run from one Extreme to another. A 
 little while ago we were in the other Extreme ; there was a preva- 
 lent Difpofition to look upon all high religious Affections, as eminent 
 Exercifcs of true Grace, without much inquiring into the Nature and 
 Source of thofe Affections, and the Manner in which they arofe : If 
 Perfons did but appear to be indeed very much moved and raifed, fo 
 as to be full of religious Talk, and exprefs themfelves with great 
 Warmth and Earneftnefs, and to be fill d^ or to be very full^ as the 
 Phrafes were ; it was too much the Manner, without further Exami- 
 nation, to conclude fuch Perfons were full of the Spirit of God, and 
 had eminent Experience of his gracious Influences. This was the 
 Extreme which was prevailing three or four Years ago. But of late, 
 inftead q{ efieeming and admiring all religious Affections ^ without Dif- 
 iinSfion, it is a Thing much more prevalent, to rejet^ and difcard all 
 without DiftinSfion. Herein appears the Subtllty of Satan. While 
 he Hiw that Jffe^ions were much in Vogue, knowing the greater 
 Part of the Land were not verfed in fuch Things, and had not had 
 much Experience of great religious Affe5lions^ to enable them to judge 
 well of 'em, and diftinguifli between true and falfe ; then he knew he 
 could beft play his Game, by fowing Tares amongft the Wheat, and 
 mingling falfe AffeSfions with the Works of God's Spirit : He knew 
 this to be a likely Way to delude and eternally ruin many Souls, and 
 greatly to wound Religion in the Saints, and entangle them in a 
 dreadful Wildernefs, and by and by, to bring all Religion into Dif- 
 repute. But now, when the ill Confequences of \hc{t falfe JffeJlions 
 appear, and 'tis become very apparent, that fome of thofc Emotions 
 which made a glaring Shew, and were by many greatly admired, 
 were in RealityNothing ; the Devil fees it to be for his Intercfl to go 
 another Way to work, and to endeavour to his utmoft to propagate and 
 cftablilh a Perfwafion, that all Affections and fenfible Emotions of the 
 Mind, in Things of Religion, are nothing at all to be regarded, but 
 are rather to be avoided, and carefully guarded againff, as Things of 
 a pernicious Tendency. This he knows is the Way to bring all Re- 
 ligion to a meer lifelefs Eormality, and effedually fliut out the Power 
 ■ of Godlinefs, and every Thing which is fpiritual, and to have all true 
 
 Chriftianity 
 
26 Religion conftjls much Part I. 
 
 Chriftlanlty turn'd out of Doors. For altho' to true Religion, there 
 muft indeed be fomethlng elfe befides AfF^diion ; yet true Religion 
 confifts fo much in the AfFcdtions, that there can be no true Religi- 
 on without them. He who has no religious AfFc6lion, is in a State 
 oF fpiritual D^ath, and is wholly deftitute of the powerful, quicken- 
 ing, favjng Influences of the Spirit of God upon his Heart. As there 
 is no true Reli<iion, where there is notliing elfe but Aff-6lion ; fo 
 there is no true Religion where there is no religious AjfeStion. As on 
 the one Hand, there muft be Light in the Underftanuing, as well as 
 an afcSicd fervent Heart, where there is Htat without L'ght, there 
 can be nothing divine or heavenly in that Heart ; fo on the other 
 Hand, where there is a Kind of Light without Heat, a Head ftored 
 with Notions and Speculations, with a cold zwA unafFc6lcd Heart, 
 there can be nothing divine in that Light, that Knowledge is no true 
 ipiritual Knowledge of divine Things. If the gr?at Things of Re- 
 ligion are rightly underftood, they will afFc£t the Heart. The Rea- 
 fon why Men are not affeded by fuch infinitely great, important, 
 glorious, and wonderful Things, as they often hear and read of, in 
 the Word of God, is undoubtedly becaufe they are blind ; if they 
 were not fo, it would be impoffible, and utterly inconfiftent with hu- 
 man Nature, that their Hearts fhould be otherwife, than ftrongly im- 
 prefs'd, and greatly moved by fuch Things. 
 
 This Manner of flighting all religious AffeSllons^ is the Way ex- 
 ceedingly to harden the Hearts of Men, and to encourage 'em in 
 their Stupidity and SenfelefTuefs, and to ketp 'em in a State of fpiri- 
 tual Death as long as they live, and bring 'em at laft to Death eternal. 
 The prevailing Prejudice againft religious AffeSiions at this Day, in the 
 Land, is apparently of awful EffecSt, to harden the Hearts of Sinners, 
 and damp the Graces of many of the Saints, and ftund the Life and 
 Power of Religion, and preclude the EfFedl of Ordinances, and hold 
 us down in a State ofDulnefsand Apathy, and undoubtedly caufes 
 many Perf jns greatly to offend God, in entertaining mean and low. 
 Thoughts of the extraordinary Work he has lately wrought in this 
 Land. 
 
 And for Perfons to defpife and cry down all religious AffeBions^ is 
 the Way to fhut all Religion out of their own Hearts, and to 
 make thorough Work in ruining their Souls. 
 
 They who condemn hi2,h Affedions in others, are certainly not 
 likely to have high Affections thcmfelves. And let it be confider'd, 
 that they who have but little religious Affection, have certainly but 
 little Religion. And they who condemn others for their religious Af- 
 feSlions^ and have none themfclves, have no Religion. 
 
 There are falfe AjfcSlions^ and there are true. A Man's having 
 much AffeSiioriy don't prove that he has any true Religion : But if he 
 has no AffeClton^ it proves that he has no true Religion. The right 
 
 Way, 
 
Part L m holy jlff'e^fioJis, 27 
 
 Wav, is not to reject: all AfFcdIons, nor to approve all ; but to di- 
 ftinguifh between Aftections, approvin": Tome, and rtjicling others i 
 feparating between the Wheat and iheChafF, the Gold and the Drof^j 
 the Precious and the V^ile, 
 
 2. If it be {o^ that true Religion lies much in the jlffe^lons^ hence 
 we may infer, that fuch Means are to be dtfired, as have much of h 
 Tendency to move the AfFeiSlions. Such Books, and fuch a Way of 
 Preaching the Word, and Adminiftration of Ordinances, and luch a 
 Way of worfhipping God in Prayer, and Tinging Praifes, is much to 
 be defired, as has a Tendency deeply to afftd the Hearts of thofe 
 who attend thefe Means. 
 
 Such a Kind of Means, would formerly have been highly approved 
 of and applauded by the Generality of the People of the Land, a.*^ the 
 moft excellent and profitable, and having the greatefl: Tendency to 
 promote the Ends of the Means of Grace. But the prevailing Tafie 
 feems of late ftrangely to be alterM : That patheticalManner of Pray- 
 ing and Preaching, which would formerly have been admir'd and ex- 
 toll'd, and that for this Reafon, becaufe it had fuch a Tendency to 
 move the AfFetSlions, now, in great Multitudes, immediately excites 
 Difguft, and moves no other Affedlions, than thofe of Difpleafure and 
 Contempt. 
 
 Perhaps, formerly the Generality (at leafl of the common People) 
 were in the Extreme, of looking too much to an afFectionateAddrefs, 
 in puhlick Performances : But now, a very great Pi^rt of the People, 
 feem to have gone far into a contrary Extreme. Indeed there may 
 be fuch Means, as may have a great Tendency to ftir up the Pafllonv 
 of weak and ignorant Perfons, and yet have no great Tendency to 
 Benefit their Souls. For tho' they may have a Tendency to excite 
 Affections, they may have little or none to excite gracious Affection.'^, 
 or any Affections tending to Grace. But undoubtedly, if thcThings 
 of Religion, in the Means ufed, are treated according to theiifNaturc, 
 and exhibited truly, fo as tends to convey juft Apprehenfions, and a 
 right Judgment of them ; the more they have aTendency to move the 
 Affections, the better. 
 
 3. If true Religion lies much in the Affections, hence we may 
 learn, what great Caufe we have to be afhamed and confounded be- 
 fore God, that we are no more affected with the great Things of 
 Religion. It appears from what has been faid, that this arifes from 
 our having fo little true Religion. 
 
 God has given to Mankind Affe£lions, for the fame Purpofc which 
 he has given all the Faculties and Principles of the human Soul for^ 
 viz that they mioht be fubfervient to Man's chief End, and the great 
 Bufiiiefs fur which God has created him, that is the Bufine/s of Reli- 
 gion, 
 
2^ Rcligicn co?i/ijls much Part I. 
 
 gfon. And yet how common is it among Mankind, that their Affec- 
 tions are much more exercifcd and engaged in other A4atters, than in 
 Rehgion ! In Things which concern Men's worldly Intereli, their 
 outward Djlights, th-ir Honour and Reputation, and their natural 
 Relations, tiiey have their Defires eager, their Appetites vehement, 
 their Love warm and afFj<a:ionate, their Zeal ardent ; in thefe Things 
 their Hearts are tender and feniible, eaiily moved, deeply imprefs'd, 
 much concerned, very fenfibly yfFeded, and greatly engaged ; much 
 deprefs'd with Grief at worldly LofTes, and highly raifed with Joy at 
 worldly SuccefTes and Profperity. But how infcnfible and unmovM 
 are moft Men, about the great Things of another World ! How dull 
 are their Affections ! How heavy and hard their Hearts in thefe Mat- 
 ters ! Here their Love is cold, their Defires languid, their Zeal low, 
 and their Gratitude fmall. How they can fit and hear of the infinite 
 Height and D.-pth and Length and Breadth of the Love of God in 
 Chrift Jefus, of his giving his infinitely dear Son, to be offered up a 
 Sacrifice for the Sins of Men, and of the unparallel'd Love of the in- 
 nocent, holy and tender Lamb of God, manifefted in his dying Ago- 
 nies, his bloody Sweat, his loud and bitter Cries, and bleeding Heart, 
 and all this for Enemies, to redeem them from deferved, eternal Burn- 
 ings, and to bring to unfpeakable and everlafling Joy andGlory ; and 
 yet be cold, and heavy, infeufible, and regardlefs ! Where are the 
 Exercifes of our Affections proper, if not here ? What is it that does 
 more require them ? And what can be a fit Occafion of their lively 
 and vigorous Exercife, if not fuch an one as this ? Can any Thing 
 be fet in our View, greater and more important ? Any Thing more 
 wonderful and furprifing ? Or more nearly concerning our Interefl ? 
 Can wc fuppofe the wife Creator implanted fuch Principles in the hu- 
 min Nature as the Affections, to be of Ufe to us, and to be exercifed 
 on certain proper Occafions, but to lie Itill on fuch an Occafion as 
 this ? Can any Chriftian, who believes the Truth of thefe Things, 
 entertain fuch Thoughts ? 
 
 If we ought ever to exercife our Affections at all, and if the Crea- 
 tor han't unwifcly confhtuted the human Nature, in making thefe 
 Principles a Part of it, when they are vain and ufelcfs ; then they 
 ought to be exercifed about thofe Objects which are mofi worthy of 
 them. B'jt is there any Thino;, which Chriftians can find in Heaven 
 or Earth, fo worthy to be the Objects of their Admiration and Love, 
 their earneft and longing Defires, their Hope, and theiiRcjoicing, and 
 their fervent Zeal, as thofe Things that are held forth to us in the 
 Gofpel of JcTus Ciiiift ? In which, not only are Things declared moft 
 worthy to aff"Ct us, but they are exhibited in the molt aff ctingMan- 
 ner. The (jlory and Beauty of the blcffcd Jehovah, which is molt 
 worthy in it felf, to be theObject of ourAJmiration and Love, is there 
 exhibited in the moft affecting Manner that can be conceived of, as 
 
 it 
 
Part I. 
 
 /;/ holy Affcdions, 
 
 it appears fbinlng in all its Lurtre, in the Face of an Incarnate, infi- 
 nitely loving, meek, compaflionatc, d}ing Redeemer. All the Ver- 
 tuesofthc Lamb of God, his Humility, Patience, Meeknefs, Sub- 
 miflion. Obedience, Love h CompafTion, are exhibited to ourView, 
 in a manner the moft tending to move ourAffccrions, of any that can 
 be imagined ; as they all had their greattft Trial, and their highelt 
 Exercife, and {o their brighteft Manifeftation, when he was in the 
 moft affecting Circumffances ; even when he was under his lafl 
 Sufferings, thofe unutterable and unparalkl'd Sufferings, he endured, 
 from his tender Love and Pity to us. There alfo, the hateful Nature 
 of our Sins is manifeftcd in the mofl affecting Manner pofTible ; as 
 we fee the dreadful Effects of them, in what ourRedecmer, v/ho un- 
 dertook to anfwer for us, fuffcrcd for them. And there we have the 
 moft affecting Manifeftations of God's Hatred of Sin, and his Wrath 
 and Juftice in punifhing it ; as we fee his Juffice in the Strictnefsand 
 Inflexiblenefs of it, and his Wrath in its Terriblenefs, in fo dreadfully 
 punifhing our Sins, in One who was infinitely dear to him, and luviiip; 
 to us. So has God difpofed Things, in the Affair of ourRedemption, 
 and in his glorious Difpenfations, revealed to us in the Gofpel, as tho' 
 every Thing were purpofely contrived in fuch a Manner, as to have 
 the greateft, poiTible Tendency to reach our Hearts in the moft tender 
 Part, and move our Affections moft fenfibly and ftrongly. How 
 great Caufe have we therefore to be humbled to the Duft, that wc 
 are no more affected ! 
 
 PART 
 
3° 
 
 What are no Signs 
 
 Part II 
 
 
 P A Pv T 
 
 Shewing what are no certain Signs that re- 
 ligious AffeEiions are truly gracious^ or 
 that they are not. 
 
 &,'^/'0ikW§f?$§^§ F any one, on the Reading of what has been juff 
 " '^ 15fl^/''i^>'':§^% now faid, is ready to acquit himfelf, and fay, '•' I 
 
 
 
 
 am not one of thofe who have no rehgious Af- 
 fections ; I am often greatly moved with the 
 Confideration of the great Things of Reli^i- 
 
 '•'• on ; " Let him not content himfelf with this, 
 that he has religious Affections. For ( as was ob- 
 fcrved before ) as wc ought not to reject and condemn all AfFedlions, 
 as tho' true Religion did not at all confift in Affection ; fo on the o- 
 ther Hand, we ought not to approve o^ all, as tho' every one that was 
 relizioufly affected, had true Grace, and was therein the Subje(ft of 
 the favir.g Influences of the Spirit of God : and that therefore the 
 right Way is'to diftinguifh among religious Affe6tion?, between one 
 fort and another. Therefore let us now endeavour to do this : And 
 in order to it, I would do two Things. 
 
 I. I would mention fome Things, which are no Signs one Way 
 or the other, either that Affections are fuch as true Rt-ligion confifts 
 in, or that they are otherwife ; that we may be guarded againft 
 judging of Affections by falfe Signs. 
 
 II. I would obfcrve /bmc Things, wherein thofc Affections which 
 are fpiritual and gracious, differ from thofc which are not fo, and 
 may be diftinguilhed and known. 
 
 FIRST, 
 
Part II. to diftinguiffj jj^cBions, 3 1 
 
 FIRST, I would take Notice of feme Things, which arc no 
 Signs that Affections arc gracious, or that they are not. 
 
 I. 'Tis no Sign one Way or the other, that rehgious Affections 
 are very great, or raifcd very higli. 
 
 Seme are ready to condemn all high Affections : If Perfons appear 
 to have their religiousAffectionsrais'd toan extraordinary Fitch, *hey are 
 prejudiced again(t them, and determine that they are Delufions, 
 without further Enquiry. But if it be as has been proved, that true 
 Religion lies very much in reli^^ious Affections, then it follows, that 
 if there be a great deal of true Religion, there will be great reli:'i(us 
 Affections ; if true Religion in the Hearts of Men, be raifed to a 
 great Height, divine and holy Affections will be raifed to a great 
 Height. 
 
 Love is an Affection ; but will any Chriftian fay, Men ought not 
 to love God and Jefus Chrift in a high Degree ? And will any fay, 
 we ought not to have a very great Hatred of Sin, and a very deep 
 Sorrov/ for it ? Or that we ouglit not to exercife a high Degree of 
 Gratitude to God, for the Mercies we receive of him, and tlie 
 great Things he has done for the Salvation of fallen Men ? Or that 
 we fhould not have very great and ftrong Defires after God and Ho- 
 linefs ? Is there any who will profeis, that his Affections in Religion 
 are great enough ; and will fay, *' I have no Caufe 'o be humbled, 
 " that I am no more effected with the Things of Religion than I 
 *' am, I have no Reafon to be afhamed, that I kave no greater Ex- 
 *' ercifes of Love to God, and Sorrow for Sin, and Gratitude for 
 " the Mercies which I have received ? " Who is there that will 
 go and blefs God, that he is affected enough with what he has read 
 and heard, of the wonderful Love of God to Worms and Rebels, i:i 
 giving his only begotten Son to die for them, and of the dying Love 
 ofCiirifl: ; and will pray that he miyn't be affected with them in any 
 higher Degree, bccaufe high Affections are improper, and very un- 
 lovely in Chriftians, being enthufiaftical, and ruinous to true Religion ? 
 
 Our Text plainl) fpeaks of great and high Affections, when it 
 fpeaks of rejoicmg with Joy uvfpcakahle and full of Glory : Here the 
 moit fuparlative Expreffions are ufed, which Language will afford. 
 And the Scriptures often require us to exercife very high Aff-ctions : 
 Thus in the firff- and great Commandment of the Law, there is an 
 A'^cumulation of Ex'prefllons, as tho' Words were wanting to ( xprefs 
 the Degree, in which we ought to love God ; ^[hmjlmlthveihe 
 Lord thy God^ with all thy Hearty with all thy Soul, with all thy A'Jind^ 
 and with all thy t^trength. So the Saints are called upon to exercife 
 high Degrees of Joy : Rejoice, fays Chrift to his Difciples, and be <?.v- 
 ceeding glad, Matth. 5. 12. So it is faid, Pfal. 68. 3. Let the 
 -.Righteous be glad y let them rejoice before God ', yea^ let them exceedingly 
 
 rejoice. 
 
■> ? IFbat are no Sig?is Part. II. 
 
 mjoice. So In the fame Bock of Pfalms, the Saints are often called 
 upon toJJ?cut for Joy ; and in Luke 6. 23. to hap for Joy. So they 
 ure abundLintly called upon to exercife high Degrees of Gratitude for 
 Mercies, \.o Fraife God with all their Hearts^ with Hearts lifted up in 
 the f fays of the Lord y ar.d their Soids magnifying the Lcrdffrging his 
 F}-ai/'tSy talking of his luondrous Works ^ declaririg his Doings^ &c. 
 
 y\nd we find the mol! eminent Saints in Scripture, often profefTing 
 high AftVctions. Thus the ^{■^m\{\ f peaks of his Love, as if it were 
 wifpeakahle \ Pfal. i ig. 97. Oh how love I thy Law I So he exprefTes 
 a great Degree of Hatred of Sin ; Pfal. 139. 21, 22. Do I not hate 
 thein^ O Lord-, that hate thee ? And ain I not grieved with ihon that rife 
 up ogainfi thee ? I hate them with perfa^t Hatred. He ?.iro exprefles a 
 liio-h Deforce of Sorrow for Sin : He fpeaks of his '^im^ going over his 
 Llead^ as an heavy Burden^ that zvas too heavy for hi?n ; and of his rear- 
 ing all the Day^ and his Moijlure's being turned into theDroiight of Surn- 
 77ier^ and his hones being as it were broken with Sorrow. So he often 
 expreffes great Degrees of fpiritual Defires, in a Multitude of the 
 llrono;eft ExprefTions which can be conceived of; fuch as hisLonging^ 
 his Souls thirjling as a dry and thirjly Land where no IVater is, his Pant- 
 ing, his Flejh and Heart crying out, his Soul's breaking for the Longing it 
 hath, he. He exprefles the Exercifes of great and extreme Grief for 
 the Sins of others, Pfal. 119. 136. Rivers of IVater rundown mine 
 Eyes, becaufe they keep not thy Laiv. And Verfe 53. Horror hath taken , 
 hold upon ?ne, becaufe of the Wicked that for fake thy Laiu. He exprefTes 
 high Exercifes of Joy, Pfal. 21. i. The King f mil joy in thy Strength \ 
 and in thy Salvation, how greatly /hall he rejoice ! Pfal. 71. 23. My 
 Lips /hall greatly rejoice, when I fing unto thee. Pfal. 73. 3--- 7. Be- 
 caufe thy loving Kijidnefs is better than Life, my Lips fmll pra'ife thee. 
 Thus will I blefs thee, zvhile I live : I will lift up my Hands in thy 
 JSIame : My Soul /hall be fatisfed as ivith Marrow and Fatnefs, and my 
 Mouth /hall praife thee with joyful Lips : If hen I remember thee upon my 
 Bed, and meditate on thee in the Night Watches ; becaufe thou hajl been 
 viy Help, therefore in the Shadow of thy Wings will I rejoice. 
 
 The Apoftle Paul exprefles high Exercifes of Affection. Thus he 
 exprefTes the Exercifes of Pity and Concern for others Good, even to 
 Angui/h of Heart ; a great, fervent and abundant Love, and earnejl and 
 longing Deftres, and exceeding Joy ; and fpeaks of the Exultation and 
 Triumphs of his Soul, and his earneft Expe^atlon and Hope, and his 
 abundant Tears, and the Travails of his Soul, in Pity, Grief, earneft 
 Dcfires, godly Jealoufy and fervent Zeal, in many Places that have 
 been cited already, and which therefore I need not repeat. John the 
 Bapti/l cxpref^Ld great Joy, ]o\m 2- 39. Tho fe ble fTed iVomen that 
 anointed the Body of Jefus, arc repiefcnted as in a very high Exercife 
 of religious Affection, on Occafion of ChrifPsRefurrection ; Matth. 
 28. 8. And they departed from the Sepulchre, with Fear and great Joj. 
 
 'Tis 
 
Part II. to dijlinguijld AffeBlons. 33 
 
 'Tis often foretold of the Church of God, in her future happySea- 
 fons here on Earth, that they (hall exceedingly rejoice ; Pfal. 89. 15, 
 16. They Jhall walk ^ O Lord, in the Light of thy Countenance : In thy 
 Namejhall they rejoice all the Day^ and in thy Right eoufnefs Jlmll they he 
 exalted. Zech. 9. 9. Rejoice greatly^ O Daughter of Xiou^ Jhout^ O 
 Daughter of Jcrufalem ; Behold thy King cometh, &c. The fame is 
 reprefented in innumerable other Places. And becaufe high Degrees 
 of Joy are the proper and genuine Fruits of the Gofpcl oi ChrifK 
 therefore tlie Angel calls this Gofpcl, gocd Tydings of great Joif, that 
 JJmdd be to all People. 
 
 The Saints and Angels in Heaven, that have Religion in it's 
 highert Perfedion, are exceedingly aftliSled with what they behold 
 and contemplate, of God's Perfections and Works. They are all 
 as a pure heavenly Flame of Fire, in their Love, and in the Greatnefs 
 and Strength of their Joy and Gratitude: Their Praifes are repre- 
 fented, as the P^oice of many l^atcrs^ and as the Voice cf a great Thunder. 
 Now the only Reafon why their Aff^dtions are (o much higher than 
 the holv Affedions of Saints on Earth, is, they fee the Things they 
 areaffedled by, more according to their Truth, and have their At- 
 fe£lions more conformed to the Nature of Things. And therefore, 
 if religious Affedions in Men here below, are but of the fame Na- 
 ture and Kind with their's, the higher they are, and the nearer they 
 are to their's in Degree, the better ; becaufe therein they will be fo 
 much the more conformed to Truth, as their's are. 
 
 From thefeThings it certainly appears, that religious Affi-dlion'^ be- 
 ing; in a very high Degree, is noJEvidcnce that they are not fuch as have 
 the Nature of true Religion. Therefore they do greatly err, who 
 condemn Perfons as Enthufiafts, meerly becaufe their AfF-.iStions are 
 very high. 
 
 And on the other Hand, 'Tib no Evidence that religious AfF.ai- 
 oils' are of a fpiritual and gracious Nature, becaufe they are great. 
 'Tis very manifeft by the holy Scripture, our fure and infallible Rule 
 to judcrc of Things of this Nature, that there are religious Affections 
 which are very high, that are not fpiritual and faving. The Apcftle 
 Paul fpeaks of Aftedlions in the Galaiians, which had been exceeding- 
 ly elevated, and which vet he manifeftly fpeaks of, as fearing that 
 they were vain, and had come to nothing, Gal. 4. 15. Ji'here is thg 
 Blejfednefsyoufpakeof? For I bear you Record, that if it had been pof- 
 ftble, you ivould have plucked out your own Eyes., and have given them to 
 me. And in the i ith Verfe he tells them, he ivas afraid of'em^ leji 
 he had hejiowed upon thcjn Labour in vain. So the Children of Jfrael 
 were greatly af?"c£ted with God's Mercy to 'cm, when they had leen 
 how wonderfully he wrought for them at the Rid Sea, where tiity 
 fang God'i PraiJ'e ; the' they foon forgat his Works. So they were 
 ■greatly afTvdled again, at Mount Sinaiy when they faw the marvelous 
 
 D Manifeftation.s 
 
34 TPljaf are no Signs Pap.t. II, 
 
 Manlfedlations God made of himfelf there ; and feemed mightily en- 
 gaged in their Mind.^, and with .great Forwardnels made Anfwer, 
 when GoJ propofcd his holy Covenant to them, faying, All that the 
 Lord hathfpoken will wc ch^ and be chcdient. But how foon was there 
 an ErtJ to all this mighty Forwardnefs and Engagcdnefsof Aftcftion ? 
 How quickly were they turned afide after other Gods, rejoicing and 
 fhouting around their golden CaU"? So great Multitudes who were 
 afFo£l-d with the Miracle of railing Lazarus from the Dead, were 
 elevated to a high Degree, and made a mighty aco, when Jefus pre- 
 fently after cnter'd into ycrufalem^ ex'ccedin£!;ly magnifying Chrili, 
 as tho' the Ground were not good enough for the Afs he rode to tread 
 upon ; and therefore cut down Branches of Palm-trees, and ftrawcd 
 them in the Way ; yea pull'd off their Garments, and fpread them 
 in the Way ; and cried with loud Voices, Llofarma to the Sen ofTX^i.- 
 vid, Blejfed is he tha^ ccmeth in the Name of the Lord^ Hojanna in the 
 Higheji ; fo as to mike the wholeCity ring again, and put all into an 
 Uproar. We learn by the Evangelift John, that the Rcafon why the 
 People made this ado, was b^caufe they were affc^led with the Mi- 
 racle of raifmg Z^z^^r//^ ; John 12. 1 8. Here was a vaft Multitude 
 cryina; Ho/anna on thi^ Occafi >n, fo that it gave Occafion to the 
 Pharifees to fay, Behold the World is gone after him, John I2. 19. but 
 Chri(t had at that Time but few true Difciples. And how quickly 
 was this ado at an End ? All of this Nature is quell'd and dead, 
 when this J^fus ftands bound, with a mock Robe and a Crown of 
 Thorns, to be derided, fpi^ upon, fcourg'd, condemned and executed. 
 Indeed there was a great and loud Out- cry concerning him, among 
 fhe Multitude then, as well as before ; but of a very different Kind ; 
 'Tis not then, Hojanna^ Hofanna, but Crucify, Crucify. 
 
 And it is the concurring Voice of all orthodox Divines, that there 
 mav be religious AfFciftions, which are raifcd to a very high Degree, 
 and yet there be nothing of true Religion, -f 
 
 II. 'Tis- no Sign that Affi^lions have the Nature of true Religion, 
 or that they have not, that they have great Eff^l-dls on the Body. 
 
 All Affc-(£lions whatfoever, have in fome Rcfpcil or Degree, an 
 EfT ct on th: Body. As was obferved before, fuch is our Nature, 
 and fuch arc the Laws of Union 0^ Soul and B >dy, that the Mind 
 can have' no lively or viiTorout Exercife, without fome EfFcl upon 
 the Body. So fubjt6^ is the Body to the Mind, and fo much do its 
 Fluids, cfpccially the animal Spirits, attend the Motions rmd Exer- 
 cifes of the Mind, that there can't b^ fo much as an intenfe Thought, 
 
 Air. Stf.ddird ohferves, That cofnmm ^fTi^ioni are fome t'im>i 
 Jhonger than faving. Guide to Clirill. p. 21. 
 
 widiout 
 
Part II. to dijiingmjh jiffeBiom, 3jj 
 
 without an Effe6l upon them. Yea, 'tis quefiionable, whether an 
 embodied Soul ever fo much as thinks one Thought, or has any Exer- 
 cife at all, but that there is Tome correfponding Motion or Alreration 
 of Motion, in fome Degree, or the Fluids, in fome Part of the Body. 
 But univerfal Experience (hews, that the Exercife of the AfF<6lions, 
 have in a fpecial Manner a Tendency, to fome fenfible Eftc6t upon 
 the Body. And if this be fo, that all AfFecStions have fome Effc<5l 
 on the Body, we may then vvull fuppofe, the greater thofe Afi'c6lions 
 be, and the more vigorous their Exercife ( other Circumflances being 
 equal ) the greater will be the EfFedl on the Body. Hence it is not 
 to he wondered at, that very ^reat and firong Exercifes of the Af- 
 teclions, fhould have great EfFe£ls on the Boo) . And thertf(^.rc, 
 feeing there are very great AfFtdlions, both common and fpiritual ; 
 hence it is not to be wondered at, that great Efft6ls on the Body, 
 fbould arife from both thefe Kinds of Affections. And confequently 
 thefe EfFc6fs are no Signs, that the AiFections they arife from, are of 
 one Kind or the other. 
 
 Great EfFc6ls on the Body certainly are no fure Evidences that 
 Affections are fpiritual j for we fee that fuchEffefts oftentimes arife from 
 great Affections about termpoml Things, and when Rcl gicn is no 
 Way concerned in them. And if great Affc6tions about fecular 
 Things, arc purely natural, may have thefe Eff 6ts, I know not by 
 what Pvule we fhould determine, that high Affe6tions about religious 
 Things, which arife in like Manner from Nature, can't have the like 
 Effea 
 
 Nor on the other Hand, do I know of any Rule any have to de- 
 termine, that gracious and holy Aff^ftions. when raifcd rs hi:h as 
 any natural Affections, and have equally flrong and vigorous Ex-r- 
 cifes, can't have a great Effect on the Body. No fuel Rule can be 
 drawn from Reafon : I know of no Reafon, why a being affected 
 with a View of God's Glory fliould not caufe the Body to faint, as 
 well as a being affected with a View of Solo?r:c?i's Glory. And no 
 fuch Rule has as yet been produced from the Scnpture : Nc ne has 
 ever been found in all the late Controverfits which have been i.bout 
 Things of this Nature. There is a great Power in fpiritu.il Affec- 
 tions ; we read of the Power which vvorketh in Chriftians, * and of 
 the Spirit of God being in them, as the Spirit of Pcwer, f and of 
 the effectual working of his Power in them j; yea of the working of 
 God's mightv Power in them. || But Man's Niture is weak : Flefh 
 and Blood are reprcfcnted in Scripture as exceeding weak ; rnd par- 
 ticularly with Rcfpect to it's Unfimefs for great Spiritual and hea- 
 ven!) Operations and Exercifes, Matth. 26. 41. i Cor. 15. 43, & 50. 
 
 Eph. 3. 7. f 2Tim. r. 7. t "^IVd v. 7. Ibid. v. 19. |( Eph. i ^q, 
 D 2 The 
 
^6 ^^h^i ^r^ ^^ Signs Part II. 
 
 The Text we are upon fpeaks of yoy unfpenkabky and full of Glory, 
 And who that confiders what Man's Nature is, and what the Nature 
 of the Affections are, can reafonably doubt but that fuch unutterable 
 and e,lorious Jovs, ma)' be too great and mighty for weak Duft and 
 A{hes, fo as to be confiderably overbearing to it ? It is evident by the 
 Scripture, that true divine Difcoveries, or Ideas of God's Glory, 
 when given in a great Degree, have a Tendency, by afftding the 
 Mind, to overbear the Body; becaufe the Scripture teaches us often, 
 that if thefe Ideas or Views fhould be given to fuch a Degree, as they 
 are given in Heaven, the weak Frame of the Body could not fubfift 
 under it, and that no Man can, in that Manner, fee God and live. 
 The Knowledge which the Saints have of God's Beauty and Glory in 
 this World, and thofe holy Affedtions that arife from it, are of tlie 
 fame Nature and Kind wiih what the Saints are the SubjecEls of in 
 Heaven, differing only in Degree and Circumftances : What God 
 gives them here, is a Foretafte of heavenly Happinefs, and an Earneft 
 of th;ir future Inheritance. And who fliall limit God in his giving 
 this P^arncft, or fay he fhall give fo much of the Inheritance, fuch a 
 Part of the future Reward, as an Earneft of the Whole, and no more ? 
 And feeingGc'd has taught us in hisWord, that the wholeReward is fuch, 
 that it would at once deftroy the Body, is it not too bold a Thing for 
 us, fo to fet B.^unds to the fovercign God, as to fay, that in giving 
 the Earneft of this Reward in this XVorld, he fliall never give fo much 
 of it, a*^ in the lead to dmiinifh the Strength of the Body, when God 
 has no where thus limited himfe'f r 
 
 The Pfalmill fpeaking of vehement religious Affections he had, 
 fpeaks of an Effect in his Flefli or Body, befides what was in his Soul, 
 exprefly diftinguifliing one from the other, once and again, Pfal. 84. 
 2. A'ly Scul longcib^ yea even faint eth for theCouris of the Lord, my Heart 
 and my Flcfh cr'ieth out for the living God. Here is a plain Diftinc- 
 tion between the Heart and the Flefh, as being each affected. So 
 Pf<d. 63. I. My 'So\i\ ihiyjhth for thce^ my V\^^\ longcth for thee, in 
 a dry and ihirjly Land, where no JTatcr is. Here alfo is an evident 
 delifrned Diftinction between the Soul and the Flefli. 
 
 The Prophet Ha l/a k kuk fycuks of his Body's being over-born, by 
 a Senfe of the Majcily of God, Hab. -?,• 16. IP hen /heard, 7ny Belly 
 iremhlid, my Lips quivered at theVoiee, Rcttefmefs entered into my Bones, 
 and I trembled in m^fclf. So the Pfalmift fpeaks exprefly of his Flefli 
 tremblinrr, Pfal. 119. 120. My Flefli tremhleih for Fear of thee. 
 
 That fuch IJeas of God's Glory, arc fometimes given in this 
 World, have a Tendency to over-bear the Body, is c^'ident, becaufe 
 the Scripture gives us an Account, tiiat this has fomjtimes adlually 
 been the Effcdl of thofe external Manifeftations God has made of liim- 
 fclf, .to fome of the Saints, which were made to that End, vi-z, to 
 give them an Idea of Gcd's Mujcfty and Glory. Such Inflanccs we 
 
 have 
 
Part II. to dlflinguip Jffcctlom. yj 
 
 have ill the Prophet Dan'id^ and the ApoHlc Jchti. Daniel oivin^ an 
 Account of all external Rtprcfenration of" (he (tIotv ofClriit, fa)?, 
 ]).in. 10. 8. j^>id thn'c remmncd no Strength in me ^ for my Ccinelaief uns 
 iurvcd into Corruption^ ar.d I retain id no ^ire^igth. And the Ap< file 
 y^/;;/ giving an Account of a like Manifeftition made to him, fajs, 
 Rev. I . I y . And when I f aw him^l fell at his Feet as dead. 'Tis in vain to 
 fav hcre,thcrc were only extcrnalManifeftations orS)'mbolsof thcGlcry 
 ofChrift, wlich thefe Saints behfld : For the' it be true, that thev 
 were outward Rcprefcntations of Ctiriit's Glory, which they beheld 
 with their bodily PJves ; yet the End and Ufc of thefe external Sym- 
 bols or Reprefentations, was to give to thefe Prophets an Idea of the 
 Thing reprefented, and that was the true divine Glory and Majeity 
 of Chrift-, which is his fpiritual Glory ; they were made Ufe of only 
 as Significations of this fpiritual Glory, and thus undoubtedlv they re- 
 ceived them, and improved them, and were afFc6ted by them. Ac- 
 cording to the End, for which God intended thefe outward Sio;ns,thcy 
 received by them a great and lively Apprehcnfion of the real Glcry 
 and Majefty of God's Nature, which they were Sio:ns of; and thus 
 were greatly afFcdted, their Souls fwallowed up, and their Bodies over- 
 born. And I think, they are very bold and daring, v^ho will fay God 
 cannot, or (liall not give the like clear and afF^ 61 ng Ideas and Appre- 
 henfions of the fame real Glory and Majefty of his Nature, to none of 
 his Saints, without the Intervention of any fuch externalShndows of it. 
 Before I leave this Head, I would farther obferve, that 'tis plain 
 the Scripture often makes Ufe of bodily Efft <5ls,to exprefs the Strength 
 of holy and fpiritual AftVftions ; fuch as trc?nhHng^'^ groaning^f being 
 fick,\\ crying out.X p^nting^^ and/^/;z//V;^.[*] Now if it be fuppofcd, 
 that thefe are only figurative ExprefTions, to reprefent the Degree of 
 AffecSiion ; yet I hope all will allow, that they are fit and fuitable Fi- 
 gures to reprefent the highDegrec of thofe fpiritual Af}-'6lions, which the 
 Spirit of God makes Ufe of them to reprefent. Which I don't fee 
 how they would be, if thofe fpiritual Affections, let them be in never 
 fo high a Degree, have no Tendency to any fuch Things ; but that 
 on the contrary, they are the proper EffecSls, and fad Tokens 
 of falfe Affections, and the Delufion of the Devil. I can't think, 
 God would commonly make Ufe of Things which are very alien from 
 fpiritual Affedions, and are fhrewd Marks of the Hand of Satan^ 
 and fmell ffrono; of the bottomlefs Pit, as beautiful Figures, to repre- 
 fent the high Degree' of holy and heavenly Affections. 
 
 P^^l- T19. 120. Ezrao.4. Ifa.66. 2,5. Hab. 3.16. tRom.8. 
 26. II Cant. 2. 5. and 5. 8. | Pfal. 84. 2. § Pfal. 38. 10. and 
 42. I. and 119. 131. [-*] Pfal. 84. 2. and jio. 8i\ 
 
 D 3 III. 'Tis 
 
3S What are no Sig??s Part II. 
 
 III. 'Tis no Sign that AfF dions are truly ?rac'ou? Aff. dions, or 
 that they are not, that they ciufe-thofe who have them, to be flaent, 
 fervent and abundant, in rulkingof the Tluiigs ofRrligic^n. 
 
 There are many Perf;>n?, who if tlity fee this in others, are greatly 
 prej'iiiccd aguinft them. Their being fo full of Talk, is with them, 
 a (ufScient Ground to condemn them, as Pharifees, and o(tcntatioiis 
 Hvpv)criies. On the other Hand, there are many, who if they fee 
 this Effj6l inany, are very ignorantly and imprudently forward, at 
 once to determine that they are the true Children of God, and are un- 
 der the faving Influences of 1 is Spirit, and fpeak of it as a great Evi- 
 dence of a new Creature : • They fay fucb an one'sMouth is now cpen'd : 
 He ujed to be jhiv to fpeak \ but now he is full and free : He is free noiu 
 to open his Hearty and tell his Experiences^ and declare the Fraifes of 
 Gcd -J it comes from him ^as free as J Vat er from a Fountain^ and the like. 
 And efpecially are they captivated into a confident and undoubting 
 Perfwahon that they are favingly wrought upon, if they are not only 
 free and abundant, but very afl' 6lionate and earncft in their Talk. 
 
 But this is the Fruit of but little Judgment, a fcanty and fliort Ex- 
 perience ; as Events do abundantly (hew : and is a Miftake, Pcrfons 
 often run into, through their trufting to their own VVifdom and Djf- 
 cerning, and making their ov/fi Notions their Rule, inftead of the 
 holy Scripture. Tho* the Scripture be full of Rules, both how we 
 fho jld judge of our own State, and alfo how we fhould be condu6led 
 v\ c'ur Opinion of others; ; yet we have no where any Rule, by which 
 to judge ourfelves or others to be in a good Eftate, from any fuch Ef- 
 fect : For this is but the Religion of rhe Mouth and of the Tongue, 
 and what is in the Scripture reprefcnted by theLeaves of a Tree, which 
 tho' the Tree ought not to be without them, yet are no where given 
 as an Evidence of the Goodnefs of the Tree. 
 
 That Perfons are difpofcd to be abundant in talking of Things of 
 Religion, may be from a o;ood Cauie, and it may be from a bad one. 
 It mav be becaufe their Hearts are very full of holy AfFe(5l!ons ; for 
 out of the Abundance of the Hearty the Mouth fpcaketh : Atid it may be 
 becaufe Perfons Hearts are very full of religious AfFe6lion which is 
 not holy i for ftill out of the Abundance of the H.-art the Mouth 
 fpeakc^h. It is very much the Nature of the AfFedions, of what- 
 ever Kind th.ey be, and whatever Obji'6ls they are cxercifed about, if 
 they are I'trong, to difpofe Perfons to be very much in fpcaking of that 
 which they are aftc61;cd with ; and not only to fpeak much, but ta 
 fpeak verv earneftly and fervently. And therefore Pcrfons talking a- 
 biwdantly and very fervently about the Things of Religion, can be an 
 Evidence of no more than this, that they are very much affccSled with 
 the Things of Relig-on ; but thi'; may be, (:is has been already (liown) 
 and there be no Cjracc. That which Men are greatly afi->6led 
 with, while the hi^h Afi'cdion lalts, they will be carnf;ltly engaged 
 
 about. 
 
Part IL to dljlinguijh JffcBiom. 3 9 
 
 about, and will be likely to fliew that E.rnennefs in their Trli: nnd 
 Behaviour ; as the greater Prrt of the ^cws^ in all "Jvdca and Gaf.leey 
 did for a while, about John the Bapti/t's Preachrng and Baptirnr^,when 
 they were willing for a Seafon to rejoice in his Light : A mighty ado 
 was made, all over ihe Land, and among ?dl forts of Pcrfons, about 
 this p/eat Prophet and his Miniflry. And fo ih.e Multitude in like- 
 Manner, often manifeiled a great Elarncftnefs, and mighty Engaged- 
 nefs of Spirit, in every Thing that was external, about Chrift and his 
 Preaciiing and Miracles, being ajiomjhed at his DoSlrine, anon ivlthjcy 
 rcceivirig the IVord^ following him, fomctimes Night and Day, leaving 
 Me:Vt, Drink and Sleep to hear him ; once following him into the 
 Wilviernefs, fafiing three Davs going, to hear him ; fumetimes crying 
 him up to the Clouds, faying. Never Man fpake like this Man ! being 
 fervent and earneft in what they faid. But what did thcfe Things 
 come to, in the greater Part of 'em ? " 
 
 A Perfon may be over-full of Talk of his own Experiences ; com- 
 monly falling upon it, every where, and in all Companies ; and witeii 
 it is (o^ it is rather a dark Sign than a good one. As a Tree that is 
 over-full of Leaves feldom bears muchFruit : And asaCloud, tho' to 
 Appearance verv pregnant and full of Water, if it brings with it 
 overmuch Wind, fcddom affords much Rain to the dry and thirfty 
 Earth : \Vhich very Thing the holy Spirit is plcafcd feveral Times 
 to make ufe of, to rep-refenta great Shew of Religion with thcMouthj 
 without anfwerable Fruit in the Life: Prov. 25. 14. IVhofo hoajleth 
 himfclf of a falfe Gift^ is like Clouds and Wind without Rain. And the 
 Apoftle Jude^ fpeaking of fome in the primitive Times, that crept in 
 unawares among the Saints, and having a great Shew of Religion, 
 were for a While not fufpe£led, Thefe are Clouds ( fays he ) without 
 IVater^ carried about of Winds., Jude v. 4, and 12. And the Apoftlc 
 Peter ^ (peaking; of the fame, fay$, 2 Pet. 2. 17. Ihefe are Clouds 
 ivithout Water ^ carried with a Tempejl, 
 
 F^alfe AfFedtions, if they are equally ftrong, are much more forward 
 to declare themfclvcs, than true. Becaufe 'tis the Nature of {alf^; 
 Religion, to affedl Shew and Obfervation ; as it was with the Pha- 
 rifees. f 
 
 IV. 'Tis 
 
 t That famous experimental Divine Mr. Shepard, fays, " A 
 " Pharifje's Trumpet fliall be heard to the Town's End ; 
 *' when Simplicity walks thro' the Town unfeen. Hence a 
 '' Man will fometlmes covertly commend himfelf ( and nr.fef 
 «' ever comes in ) and tells you a long Story of Convcriiuii : 
 " And an hundred to one if fome Lie or other flip not out with 
 ** it. Why the fecret Meaning is, J pray admire me. H.-nce 
 D 4 '* conipLin 
 
40 TVhat are no Signs ' Part. II. 
 
 IV. 'Tis no Sign that AfFe£tions are gracious, or that they are 
 otherwife, that Perfons did not make 'cm themfjlves, or excite 'em 
 of their own Contrivance, and by their own Strength. 
 
 There are many in thefe Days, that condemn all Affedlons which 
 are excited in a Way that theSubjc6ts of 'cm can give noAccount of, 
 as not feeming to be the Fruit of any of their own Endeavours, or the 
 natural Confcquence of the Faculties and Principles of human Na- 
 ture, in fuch Circimfta'ices, and under fuch Means ; hut to be from 
 the Influence of fome cxtrinfick and fupernatural Power upon their 
 Minds. How greatly has the DoiSlrine oi the inward Experience or 
 fenfible Perceiving of the immediate Power and Operation of the 
 Spirit of God, been reproach'd and ridicul'd by many of late. They 
 fay the Manner of the Spirit of God, is to co-operate in a filent, fe- 
 cret and undifccrnable Wa\', with the Ufe of Means, and our own 
 Endeavours ; fo that theic is no diftinguiftiing bv Si^nfe, between the 
 Influence' of the Spirit of God, and the natuial Operations of the 
 Faculties of our own Minds. 
 
 And it is true, that for any to expedl to receive the favingTnflucnces of 
 the Spirit ofGod, while they negle(5i: a diligent Improvement of the ap- 
 pointed Means ofGrace, is unrcafonablePrcfumption. And to expert that 
 the Spirit of God will favingly operate upon their Minds, without 
 the Spirits making Ufe of Means, as fubfervient to the EfFe6l, is en- 
 thufnftical. 'Tis alfo undoubtedly true, that the Spirit of God is 
 very various in the Manner and Circumftances of his Operations, and 
 that fomctimes he operates in a Way more fecret and gradual, and 
 from fmaller Beginnings^ than at others. 
 
 *' complain of Wants and^Weaknefles ; pr^y think what a bro- 
 *' ken hearted Chrijlian I am, " Parab. of the ten Virgins, 
 Part I. Page 179, 180. 
 
 And holy Mr. /7«W fays thus, «' O Reader, if thy Heart 
 " were, right with God, and thou didft not cheat thy fclf with 
 *' a vain Profeflion, thou would'ft have frequent Bufinefs with 
 *•* (jod, which thou would'ft be loth thy deareft Friend,, or the 
 '« Wife of thy Bofom fhould be privy to. Non cjl Religio, ubi 
 ^^ onvu a patent. Religion doth not ly open to all, to the Eyes 
 ^^ ofxVlen. Obferved Duties maintain out Credit ; but fecret 
 *' Duties maintain our Life. It was the Saying of an Heathen, 
 *' about his fecret C.orrefpondenc\' with his Friend, IVhat need 
 ' ' the JVorld he acquainted with it F Thou and I are Theatre 
 " enough to each other. There are cnclofed Plcafures in Reli- 
 *•' gion, which none but renewed fpiritual Souls do feelingly 
 <' underftand. " Flavel'i Touch-]ftone of Sincerity, Chap. II. 
 Sea. 2. 
 
 But 
 
Part II. to dijiingiiijh Jfccllom. 4^ 
 
 But if there be indeed a Power, entirely different from and bcvond 
 our Power, or the Power of all Menns and Infiruments, and nhovc 
 the Power of Nature, which is requifitc in order to the Produdlion 
 offaving Grace in the Heart, according to tl:e general ProfciTion of 
 the Country ; T^hen certainly, it is in no wife unrcafonable to fup- 
 pofc, that this EffccSlflioukl very frequently be produced ?.fier fcch a 
 Manner, as to make it very maniftft, apparent, and fcriible that it is 
 fo. If Grace be indeed owing to the powerful and cfficaciou- Opera 
 tion (^^ an cxtrinfick Agent, or divine Efficient out of our fjve'-, 
 why is it unreafonable to fuppofe, it fliould feem to be ft), (o il;un 
 who are the SubJ^-^cfts of it r Is it a fi range Tliing, that it (liould ftcni 
 to be as it is r ^V]len Grace in the Heart, indeed is not produced by 
 our Strength, nor is the Effcd of the natural Power of our own Fa- 
 culties, or any Means or Inftruments, but is properly the Wctrkman- 
 fhip and Production of the Spirit of the Almighty, Is it a (1 range and 
 unaccountable Thing, tliat it fliou'd feem to them who are Subjo<fl:i 
 of it agreaj^le to Truth, and not right contrary to IVuth, {o that if 
 Pcrfons tellofEffecSls that they are confcious to in their own Minds, 
 ihat feem to them not to be from the natural Power or Operation ^^i 
 their Aduids, but from the fupernatural Power of fome other Agcnl, 
 it fhoulJ at once be look'd upon as a furc Evidence of their being 
 under a Delufion, becaufe Tlwngs feem to them to be as they are ? 
 For this is the Objedion which is made : 'Tis look'd upon as a clear 
 Evidence that the Apprehenfions and Affcdlions tiiat many Perfons 
 have, are not really from fuch a Caufe, becaufe they feem to thrm to 
 be from thatCaufc : They declare that what they are confcious of. feems 
 fo them evidently not to be from themfelves, but from the mighty 
 Power of the Spirit of God j and others from hence condemn 'em, 
 and determine what they experience is not from the Spirit of God,- 
 but from themfelves, or from the Devil. Thus unreafonably are 
 Multitudes treated at this Day, by their Neighbours. 
 
 If it be indeed {o^ as the Scripture abundantly teaches, that Grace 
 in the Soul, is fo the Effect of God's Power, that it is fitly compared 
 to thofe Effcds, which are fartheft from being owing to any Strength 
 in the Subject, fuch as a Generation^ or a being begotten, and Refurree- 
 tiony or a being raifed frofn the Dead, and Creation, or a bcihg brought 
 out of nothing into Being, and that it is an Effe6l wherein the mighty 
 Power of God is greatly glorified, and the exceeding Cjreatnefs of his 
 Power is manifeded ;-f then what Account can be given of it, that 
 the Almighty, in fo great a Work of his Power, fhould fo carefully 
 hide his Power, that the Subjects of it ihould be able to difcern nothing 
 of it r Or what Reafun or Revelation have ar.y to determine tliat he 
 
 t Eph, I. 17, 18, 19, 20. 
 
 does 
 
42 IVljaf are no Signs Part II. 
 
 does f) ? If we may judee by the Scripture, this is not.-^greable to 
 God's Manner, in his Opv^rati^-iiii and Difpciifations ; but on tht- con- 
 trary, 'tis God's Manner, in the greatWorks of his Power and Mercy 
 which he works for hh People, to orderThings To, as to make hibH.ind 
 vifible, and his Por/cr confpicMOus, and Aden's Dependance on him 
 moft evi lent, that no Flefh (hould glorv in his Prefencc, % that God 
 alone migiit be cxalce J,* and ihit the Excellency of the Power m'ght 
 be of G-)d an J not of Min,j| and that Chrifl's Power might be niani- 
 feiled in our Weaknefs, § and none mig-bt fay mine own Hand hath 
 fav^ed me. ** Sa.it was in moft of ihofe temporal Salvations which 
 God wrought for Ifrael of old, which were Types of the Salvation 
 of God's People from their fpiritual Enemies. So it was in the Re- 
 demption of Ifrael^ from their Egyptian Bondage ; he redeem'd th^m 
 with a ftrong Hand, and an cutltretched Arm ; and that his Power 
 might be the more confpicuous, he fuffer'd Ifrael firft to be brought 
 into the moft hclplefs and forlorn CIrcumftances. So it was in the 
 great Redemption by Gideon ; God would have his Army dimi- 
 niftied to a Handful, and they without any other Arms, than Trum- 
 pets, and Lamps, and earthen Pitchers. So it was in the Delive- 
 rance of Ifrael from Goliah. by a Stripling, with a Sling and a Stone. 
 So it was in that great Work of C^od, his calling the Gentiles^ and 
 converting the heathen World, after Chrift's Afccnfion, after that 
 the World by Wifdom knew not God, and all the Endeavours of 
 Philofophers had proved in vain, for" many Ages, to reform the 
 World, and it was by every Thing, become abundantly evident 
 that the World was utterly helplefs, by any Thing elfe, but the 
 mighty Power of God. And fo it was in moft of the Converfions of 
 particular Perfons, we have an Account of in the Hiftory of the new 
 Teftament : They were not wrought on in that filent, fecret, gra- 
 dual and infenfible Manner, which is. now infifted on ; but with 
 thofe manifeft Evidences of a fupern?tural Power, wonderfully and 
 fuddenly caufmg a great Change, which in thefe Days are looked upon 
 as certain Signs of Delufion and Enthufiafm. 
 
 The Apoltle in Eph. r. i8, ig. fpeaks of God's enlightning the 
 Minds of Chriftians, and fo bringing them to believe in Chrift, to 
 the End, that they might know the exceedmg Greatnefs of his Power 
 to them who believe. The Words are, The Eyes of your Under jland- 
 ing being enlightned^ that ye may know what is the Hope of his Calling, 
 and what the Riches of the Ghry of his Inheritance in the Saints, and 
 whgt is the exceeding Greatnefs of his Power to us-ward, who believe, ac 
 cording to the I far king of his mighty Power, &c. Now when the 
 
 X I Cor. I. 27,28,29. ^ Iflu. 2. ii,---!;. II 2 Cor. 4. 7. § 2 Cor. 
 12. 9. ** Judg. 7. 2. 
 
 Apoftle 
 
P.'.RT II. to dijiinguijjj AfftBlo7ts, . 43 
 
 An'>f^]<' rppaks of their being; thus the Subj\'6ls of his Power, in their 
 enhLnunine: and (fF.cSlaal Calling, to the End, that they mi^ht Icdow 
 vh.it his mighty Power was to them wiio believe, he can mean no- 
 ticing elfe, than that they might know by Experience. But it the S.wntv 
 kn^)W this Power by Experience, then thty feel it, and dKcern it, 
 and arc confcious of it ; as fenlibly diftinguifhable frcm the natural 
 Operanons of their own Minds, which is not iigreable to a Not>^ n of 
 God's operating fo ncretly,and undifcernablv, that it can't be krown 
 that they are the Subjects of the Influence of any cxtrinfick Powtr nt 
 all, any otherwife than as they may argue it from Scripture Afierti- 
 ons ; which is a different Thing from knowing it by Experience. 
 
 So that it is very unreafonable and unfcripturrd, to determine that 
 Affections are not from the gracious Operations of God's Spirit, be- 
 caufe they are feniibly not from the Perfons thtmfelve?, that are the 
 SubJLcSlb of them. 
 
 On the other Hind, it is no Evidence that Aff clions are gracious, 
 that they are not purpofely produced by thofe who are the Subjt<5ls of 
 them, or that they arife in their Minds in a Manner thc\ can't ac- 
 count for. 
 
 There are fome whomake this an Argument in their own Favrur, 
 when fpeaking of what they have experienced, they fay, " 1 rm lure 
 «' I did not make it myfelf: It was a Fruit of no Contrivance or 
 " Endeavour of mine ; it came when I thought nothing of it ; If I 
 " might have the World for it, I can't make it again when I plcafc.'* 
 And hence they determine, that what they h-ive experienced, mult 
 be from the mighty Influence of the Spirit of God, and is of a faving 
 Nature ; but very ignorantly, and without Grounds. What they 
 have been the Subj^dls of, may indeed, not be frcm themfelves di- 
 redlv, but may be from the Operation of an invifible Agent, 
 fome Spirit befides their own : But it does not thence follow, that 
 it was from the Spirit of God. There are other Spirits who have In- 
 fluence on the Minds of Men, befides the Holy Ghcfh We are di- 
 re(5led not to believe every Spirit, but to try the Spirits, whether they 
 be ot God. There are many fal(e Spirits, exceeding bufy with Men, 
 who often transform themfelves into Angels of Light, and do in many 
 wonderful Ways, with great Subtilty and Power, mimick the Opera- 
 tions of the Spirit of God. And there are many of Satan's Opera- 
 tions, which are very dilfinguifhable from the voluntary Exercifes of 
 Men's own Mui .'s. They are fo, in thofe dreadful and horrid Sug- 
 geltions, and blifphemnus Injections with which he follows many 
 Perlons ; and in vain and fruitlefs Frights and Terrors, which he i:; 
 the Author of. Anrj the Power of iiatafi may be as immediate, and 
 as evi-'ent in falfe Comforts and Jovs, as in Terrors and horrid Sug- 
 geftions j and oftentimes is lo in Fad. 'Tis not in Men's Power (.0 
 
44 What are 7W Sigfis Part II. 
 
 put theiiift'Ives into fuch Raptures, as the Anahapt'ifts in Ger?nany^ and 
 many ot\\^r r.iviiig Enthuliafls lik<^ them, have been the Subjects of. 
 
 And bcfklcs, it is to be confider'J, that Per Tons may have thofc 
 Imprcffions on tiieir Minds, which may not be of their own produ- 
 cing;, nor from an evil Spirit, but from the Spirit of God, and yet 
 not be from any faving, but a common Influence of the Spirit of God : 
 And the Subjects of fuch Jmpreffions, may be of the Number of thofe 
 we read of, Heb. 6. 4, 5. That are once enlightned^ and tajh of the 
 heavenly Gift^ and are mads Partakers of the Holy Ghojl^ and tajle the 
 good II 'ord of God^ and the Poiver of the JVorld to co?ne ; and yet may 
 be wholly unacquainted with thofe better Things that accompany Sal- 
 ivation, fpoken of ver. 9. 
 
 And where neid^.er a good nor evil Spirit have any immediate 
 Hand, Perfons, efpeceially fuch as are of a weak and vapoury Habit 
 of Body, and the Brain weak, and eafily fufceptive of Impref- 
 fions, may have Grange Apprehenfions and Imaginations, and ftrong 
 Affections attending th.^m, unaccountably arlfmg, which are not vo- 
 liintarily produced by themfelves. We fee that fuch Perfons are lia- 
 ble to fuch Impreflions, about temporal Things ; and there is equal 
 Reafon, why they Ihould about fpiritual Things. As a Perfon who 
 is afleep, has Dreams, that he is not the voluntary Author of; (o 
 many fuch Perfons, in like Manner, be the Subjeds of involuntary 
 Impreflions, when they are awake. 
 
 V". 'Tis no Sign that religious Affecfiions are truly holy and fpi- 
 ritual, or that they are not, that they come with Texts of Scripture, 
 remarkably brought to the iVJind. 
 
 'Tis no Sign that Affections are nbt gracious, that they are occa- 
 fion'd by Scriptures io coming to Mind ; provided it be the Scripture 
 itfelf, or the Truth which the Scripture fo brought contains and 
 teaches, that is the Foundation of the Affection, and not meerly or 
 mainly, the fudden and unufual Manner of it's coming to the Adind. 
 
 But on the other Hand, neither is it any Sign that Afftclions are 
 gracious, that they arife on Occafion of Scriptures brought fuddenly 
 and wonderfully to the Mjnd ; whether thofe Affeclions be Fear, or 
 Hope, Joy, or Sorrow, or any other. Some feem to look upon 
 this, as a good Evidence that their Affections are faving ; efpeciallv if 
 the Aftc(5lions excited are Hope or Joy, or any other which are pleaf- 
 ing and delightful. They will mention it as an Evidence that all is 
 right, that their Experience came with the l^ord, and will fay, * 'There 
 " were fuch and fuch fweet Promifes brought to my Mind : They 
 " came fuddeidy, as if they were fpoke to me : I had no Hand in 
 *' bringing fuch a Text to my own Mind ; I was not thinking of 
 *' any Thing leading to it ; it came all at once, io that I was furprl- 
 *' fed. I had not thought of it a longTime before; I did not know 
 
 «« at 
 
Part IL io diftinguip AffeBions. 4^ 
 
 *« at firft that it was Scripture j I did not remember that ever 1 had 
 " read it." And it may be, they will add, " One Scripture came 
 *' flowing in after another, and fo Texts all over the Bible, the moft 
 " fweet and pleafant, and the moft apt and fuitable, which could 
 <« be devifed ; and fill'd me full as I could hold : I could not but 
 «' ftand and admire : The Tears flow'd ; I was full of Joy, and 
 «« could not doubt any longer." And thus, they think they have 
 undoubted Evidence, that their AfFecStions muft be from God, and 
 of the right Kind, and their State good : But without any Manner 
 of Cirounds. How come they by any fuch Rule, as that if any Af- 
 fedions or Experiences arife with Promifes, and comfortable Texts 
 of Scripture, unaccountably brought to Mind, without their Rccol- 
 ledlion, or if a great Number of fweet Texts follow one another in 
 a Chain, that this is a certain Evidence their Experiences are 
 faving ? Where is any fuch Rule to be found in the Bible, the great 
 and only fure Diredory in Things of this Nature ? 
 
 What deceives many of the lefs underftanding and confiderate Sort 
 of People, in this Matter, feems to be this ; That the Scripture is the 
 Word of Godj and has nothing in it which is wrong, but is pure and 
 perfect : And therefore, thofe Experiences which come from the 
 Scripture muft be right. But then it fhould be conlidered, Affc6lions 
 may arife on occafion of the Scripture, and not properly Qomcfrc?}i the 
 Scripture, as the genuine Fruit of the Scripture, and by a right Ufe of 
 it ; but from an Abufe of it. All that can be argued from the Pu- 
 rity and Pcrfedlion of the Word of God, with Refpedl to P^xperi- 
 ences, is this, that thofe Experiences which are ogreable to the VVord 
 of God, are right, and can't be otherwife ; and not that thofe Af- 
 fc£tions muft be right, which arife on Occafion of the Word of God^ 
 coming to the Mind. 
 
 What Evidence is there that the Devil can't bring Texts of Scrip- 
 ture to the Mind, and mifapply them, to deceive Perfons ? There 
 feems to be nothing in this which exceeds the Power of Satan. 'Tis 
 no Work of fuch mighty Power, to bring Sounds or Letters to Per- 
 fons Minds, that we have any Reafon to fuppofe ; nothing fhort of 
 Omnipotence can be fufFicient for it. If iiaian has Power to bring 
 any Words or Sounds at all to Perfons Minds, he may have Power to 
 bringWords contained in thcBible. There is no higherSort ofPower re- 
 quired inMen.to make theSounds which exprefs theWords of aTcxt of 
 Scripture, than to make the Sounds whicH exprefs the Words of an idle 
 Story or Song. And fo the lamePower \x\Satan^vj\\'\Qh is fufficient to re- 
 new one of thofe Kinds of Sounds in the Mind, is fufficient to re- 
 new the other : The different Signification, which depends wholly 
 on Cuftom, alters not the Cafe, as to Ability to make or revive the 
 Sounds or Letters. Or will any fuppofe, that Texts of Scripture 
 are fuch facred Things, that the Devil durft not abufe them, nor 
 touch them ? In this alfo they are miftaken, He who was bold 
 
 enough 
 
46 What are no Sig?n Part IL 
 
 enough (0 lay hoU on Chrlft himfelf, and carry him hiiher and 
 thither, into the Wildernefs, and into an high Mountain, and to a 
 Pinnacle of the Temple, is not afraid to touch the Scriptuic, and 
 abufe that for his own Purpofts : As he fhew'd at the fame Ti ne 
 that he was fo bold with Chrift, he then brought one Scripture 
 and another, to deceive and tempt him. And if Satan did prefume, 
 and was permitted, to put Chrill; himfelf in Mind of Texts of 
 Scripture to tempt ///>//, what Reafon have we to determine, that he 
 dare not, or will not be permitted, to put wicked Men in mind of 
 Texts of Scripture, to tempt and deceive ihetnf And if Satan may 
 thus abufe one Text of Scripture, fo he may another. It's being a 
 very excellent Place of Scripture, a comfortable and precious Promife, 
 alters not the Cafe, as to his Courage or Ability. And if he can 
 bring one comfortable Text to the Mind, fo he may a Thoufand ; 
 and may choofe out fuch Scriptures as tend moft to ferve his Purpofe 5 
 and may heap up Scripture Promifes, tending, according to the per- 
 verfe Application he makes of them, wonderfully to remove the 
 rifmg Doubts, and to confirm the falfe Joy and Confidence of a 
 poor deluded Sinner. 
 
 We know the Devil's Inftruments, corrupt and heretical Teachers, 
 can and do pervert the Scripture, to their own and others Damna- 
 tion ; 2 Pet, 3. 16. We fee they have the free Ufe of Scripture, 
 in every Part of it : There is no Text fo precious and facred, but 
 they are permitted to abufe it, to the eternal Ruin of Multitudes of 
 Souls : And there are no V/eapons they make Ufe of with which 
 they do more Execution. And there is no Manner of Reafon to 
 determine, that the Devil is not permitted thus to ufe the Scripture, 
 as well as his Inftruments. For when the Latter do it, they do it as 
 his Inftruments and Servants, and thro' his Inftigation and Influence : 
 And doubtlefs he docs the fame he inftigatcs others to do : The 
 Devil's Servants do but follow their Mafter, and do the fame Work 
 that he does himfelf. 
 
 And as the Devil can abufe the Scripture, to deceive and deftroy 
 Men, fo may Men's own Folly and Corruptions, a- well. The Sin 
 which is in Men, afts like it's Father. Men's own Hearts are de- 
 ceitful like the Devil, and ufe the fame Means to deceive. 
 
 So that 'tis evident, that Perfons mav have high Affections of 
 Hope and Joy, arifmg on occafion of Texts of Scripture, yea pre- 
 cious Promifes of Scripture coming fuddenly and remarkably to their 
 Minds, as tho' they were fpoke to them, yea a great Multitude of 
 fuch Texts, following one another in a wonderful Manner, and yet 
 all this be no Argument that thcfe Affections arc divine, or that they 
 are any other than the Effects of Satan^s Delufions. 
 
 And I would further obferve, that Perfons may have raifed and joy- 
 ful Affections, which may come with the Word of God, and not 
 only fo, but from the Word, and thofe Affections not be from Satan, 
 
 nor 
 
Part II. to dijlingiiijlo AffeBiom, :;47 
 
 nor vet properly from the Corruptions of their own Hearts, but from 
 feme Influence of the Spirit of God w th the Word, and yet have 
 nothing of the Nature of true and faving Religion in them. Tlius 
 tlie ftony-ground Hearers had great Joy from the Word ; yea which 
 is reprefcnted as arifing from the Word, as Growth from a Seed ; 
 and their Affections had, in their Appearance, a very great and ex- 
 act Refcmblance with thcfc rtprefented by the Growth on the good 
 Ground, the Difrcrence not appearing, 'till it was difccvered bv the 
 Confequenccs, in a Time of Trial : And yet there Vr-as no faving 
 Rehgion in thcfe Affections. || 
 
 VI. 'Tis no Evidence that religious Affections are fa,ving, c- ti^^" 
 they are otherwife, that there is an Appearance of Love in th,.].:. 
 
 There are no profefHng Chriflians who pretend, that this is an A. 
 gument againit the Truth and faving Nature of religious AfTcctior?. 
 But on the other Hand, there are fome who fuppofe, it is a good E- 
 viJence that Affections are from the fandlifying and faving Influences 
 cf the Holy Ghoff-. Their Argument is, that ^aian cam\ot Love i 
 this Affc(5lion being dire(5lly contrary to the Devil, whcfe very Nature- 
 is Enmity and Malice. And it is true, that nothing is more excel- 
 jent, heavenly and divine than a Spirit of true chriitian Love to God 
 and i^.Ien : 'Tis more excellent than Knowledge^ or Prophecy^ or Mi- 
 racles^ QT fpeaking zvith the Tcngue of Men and Angels, 'Tis the chief 
 of the Graces of God's Spirit, and the Life, Eflence and Sum of all 
 true Religion ; and that by which we are moft conformed to Heaven, 
 and moft contrary to Hell and the Devil. But yet it is ill arguing 
 from hence, that there are no Counterfeits of it. L may be cbfcrvtd, 
 that the more excellent any Thing is, the more will be the Counter- 
 feits of it. Thus there are many more Counterfeits of Silver and 
 Gold, than of Iron and Copper: There are many falfe Diamonds 
 and Rubies, but who goes about to coumerfeit common Stones? 
 Tho' the more excellent Things are, the more difficult it is to make 
 any Thing that (hall be like them, in their effential Nature and in- 
 ternal Virtue ; vet the more manifold will the Counterfeits be, and 
 the more will Art and Subtilty be exercifed and difplayed, in an 
 ex.61 Imitation of the outward Appearance. Thus there is the 
 
 Mr. Stoddard^ in his Guide to Chrift^ fpeaks of it as a common 
 '^hing^ for Perfons while in a natural Condition, and before they 
 have ever truly accepted of Chriji^ to have Scripture Promifes come 
 to them, with a great deal of Refre/hing -, which they take as To- 
 kens of God's Love^ and hope that God has accepted them ; and fo 
 are confident of their good Eliatc, Pape 8, 9. Imprcifion 
 
 'ireatcit 
 
4^ What are 7io Signs Part II. 
 
 greateft Danger of being cheated in buying of Medicines that are 
 moft excellent and fovereign, thd' it be moft difficult to imitate 'em, 
 with any thing of the like Value and Virtue, and their Counterfeits 
 are good for nothing when we have them. So it is with chriftiDn 
 Vertues and Graces ; the Subtilty of Saian^ and Men's dt-ceitful 
 Hearts, are wont chiefly to be exercifed in counterfeiting thofe that 
 are in higheft Repute. So there are perhaps no Graces that have 
 more Counterfeits than Love and Humility ; thefe being Vertues 
 wherein the Beauty of a true Chriftian does efpecially appear. 
 
 But with Refped to Love j it is plain by the Scripture, that Per- 
 fons may have a Kind of religious Love, and yet have no faving 
 Grace. Chrift fpeaks of many profeffing Chriftians that have fuch 
 Love, whofe Love will not continue, and fo (hall fyil of Salvation, 
 Matth. 24.12, 13. J^nd bccaufelmqinty Jhall abound, the Love ofinany 
 ihall wax cold. But he that Jhall endure unto the End. the fame Jhall be 
 faved. Which latterWords plainly fhew,that thofe fpoken of before, 
 whofe Love fhould not endure to the End^ but -wax cold, fliould not 
 be faved, 
 
 Perfons may feem to have Love to God and Chrift, yea to have 
 very ttrong and violent Affcdions of this Nature, and yet have no 
 Grace. For this was evidently the Cafe with many gracelefs JewSy 
 fuch as cried him up fo high, following him Day and Night, without 
 Meat, Drink or Sleep ; fuch as faid, Lord I ivill fellow thee zvhitherfo- 
 ever thou goeft., and cried Hofanna to the SonofD'dvid. f 
 
 The Apoftle feems to intimate, that there were many in his Days, 
 who had a counterfeit Love to Chrift, in Eph. 6. 24. Grace be with 
 all them that love the Lord Jefus Chriji in Sincerity. The laft Word, 
 in theOriginal, fignifies in Incorruption ; which fhews that the Apoftle 
 was fenfible that there were many who had a Kind of Love to Chrift, 
 whofe Love was not pure and fpiritual. 
 
 So alfo chriftian Love to the People of God may be counterfeited. 
 ^Tis evident by the Scripture, that there may be ftrong Affe6lions of 
 this Kind, without faving Grace ; as there were in the Galatians to- 
 wards the Apoftle Paul^ when they were ready to pluck out their 
 Eyes and give 'em to him j although the Apoftle exprefles his Fear 
 
 Agreable to this Mr. Stoddard ohkrves^ in his Guide to ChriJl, 
 TJiat fome Sinners have Pangs of jiffe^iion^ and give an Account 
 that they find a Spirit of Love to Gody and of their aiming at the 
 Glory of God, having that which has a great Refcmblance of faving 
 Grace, and i\\d.t fom€ti?ncs their common Affe^ions arc jlronger than 
 faving. And fuppofcs that fometimes natural Men may have 
 luch violent Pangs of falfe Affection toGod, that they may think them- 
 fclva u'illing to he damned. Page 21, and 65. 
 
 that 
 
Part II. to dijlinguijl) AffeBtom. 49 
 
 that their AfFcdlions were come to nothing, and that he had bcftowed 
 upon them Labour in vain, Gal, 4. ii, 15. 
 
 VII. Pcrfons having religious AfFcdlions of many Kinds, accom- 
 panying one another, is not fufficient to determine whether thcv 
 have any gracious Affections or no. 
 
 Tho' falfe Religion is wont to be maimed and monftrous, and not 
 to have that Entirenefs and Symmetry of Parts, which is to be {z^vi in 
 true Religion ; yet there may be a great Variety of falfe Affections 
 together, that may refemble gracious Affections. 
 
 'Tis evident that there are Counterfeits of all Kinds of gracious Af- 
 fections ; as o^ Love to God^ and Love to the Brethren^ as has been juft 
 now obferved : fo o^ godly Sorrow for Sin, as in Pharaoh, oaul^ and 
 Ahab, and the Children of Jfrael in the WilJernefs ; Exod, 9. 27. 
 I Sam. 24. 16, 17. and 26. 21. i Kings 21. 27. Numb. 14.. 39, 40. 
 and of the Fear of God, as in the Samaritans, who feared the Lord, and 
 ferved their own Gods at the fame Time ; 2 Kings 17. 32, 33. and 
 thofe Enemies of God we read of Pfal. 66. 3. who through the Great' 
 nefs of God's Power, fubmit themf elves to him, or, as it is in the He- 
 brew, lie unto him, i. e. yield a counterfeit Reverence and SubmifTion : 
 fo of a gracious Gratitude, as in the Children of Jfrael, who fang 
 God's Praife at the red Sea, Pfal. 106. 12. and Naaman the Syrian^ 
 after his miraculous Cure of his Leprofy, 2 Kings 5. 15, &c. 
 
 So offpiritual Joy, as in the ftony-ground Hearers, Matth. 13. 20^ 
 and particularly many o^John theBaptiJl'sl{t?iXcxs,John^.^^.'S)0 o'iZeaU 
 as in Jehu, 2 Kings 10. 16. and in Paul before his Converfion, Gal, 
 I. 14. Phil. 2-6. and the unbelievingj^wx, J<^s 22.3. Rom. 10.2. So 
 gracelefs Perfons may have earncfl religious Defires, which may be 
 like Balaam'?, Defires, which he exprelfes under an extraordinary 
 View that he had of the happy State of God's People, as diftinguifhed 
 from all the reft of the World, Numb. 23. 9, ro. They may alfo 
 have a ftrong Hope of eternal Life, as the Pharifees had. 
 
 And as Men, while in a State of Nature, are capable of a Refem- 
 blance of all Kinds of religious AffeCtions, fo nothing hinders but that 
 they may have many of them together. And wha^ appears in FaCl 
 does abundantly evince that it is very often fo indeed. It feems com- 
 monly to be fo, that when falfe Affedlons are raifed high, there are 
 many falfe Affeftions attend each other. The Multitud^e that atten- 
 ded Chrift into Jerufalcm, after that great Miracle of raifing Lazarus 
 feem to be moved with many religious Affeaions at once, and all in 
 a h.gh Degree They feem to be filled with Admiration, and there 
 was a Shew of an hjgh Affedion of Love, and alfo-of a great Degree 
 o{ Reverence, XX. the.r laying their Garments on the Ground, for 
 Chnft to tread upon ; and alfo of great Gratitude to him, for the 
 great and good Works he had wrought, praifing him with loud Voices 
 
 ^ for 
 
50 What are no Signs Part II. 
 
 for his Salvation ; and earneft Defires of the Coming of God's King- 
 dom, which they fuppofed Jefus was now about tofet up, and (hewed 
 great Z/?/)^; and raifed Exped^ations of it, expiring it would immedi- 
 otely appear^ and hence were filled with Joy^ by which they were fo 
 animated in their Acclamations, as to make the whole City ring with 
 the Noife of them ; and appear'd great in their Zeal and Forward- 
 nefs to attend Jefus, and aflift him without further Delay, now in the 
 Time of the great Feaft of the Pajfover^ to fet up his Kingdom. 
 And it ib eafy, from Nature, and the Nature of the AfFedlions, ta 
 give an Account why, when one AfFedlion is raifed very high, that it 
 Ihould excite others ; efpecially if the AfFe6lion which is raifed high, 
 be that of counterfeit Z<9z;^, as it was in the Multitude who cried 
 Hofanna. This will naturally draw many other AfFe<Slions after it. 
 For, as was obferved before. Love is the Chief of the Affc<5tions, and 
 as it were the Fountain of them. Let us fuppofe a Perfon who has 
 been for fome Time in great Exercife and Terror thro' f^ar of Hell, 
 and his Heart weaken'd with Diftrefs and dreadful Apprehenfions, 
 and upon the Brink of Defpair, and is all at once deliver'd, by being 
 firmly made to believe, thro' fome Delufion of Satan^ that God has 
 pardon'd him, and accepts him as the Objedl of his dear Love, and 
 promifes him eternal Life : as fuppofe thro' fome Vifion, or ftrong 
 Idea or Imagination, fuddenly excited in him, of aPerfon with a beau- 
 tiful Countenance, fmiling on him, and with Arms open, and with 
 Blood dropping down, which the Perfon conceives to be Chrift, with- 
 out any other Enlightning of the Underftanding, to give a View of 
 the fpirltual divine Excellency of Chrift and his Fulnefs, and of the 
 Way of Salvation reveal'd in the Gofpel j or perhaps by fome Voice 
 or Words coming as if they were fpoke to him, fuch as thofe, Son^ he 
 ef good Cheer ^ thy Sins be forgiven thee^ or. Fear not, it is the Father* s 
 good PUafure to give you theKingdom^ which he takes to be immediate- 
 ly fpoken by God to him, tho' there was no preceeding Acceptance 
 of Chrift, or clofmg of the Heart with him : I fay, if we (hould fup- 
 pofe fuch a Cafe,v/hat variousPaftions would naturally croud at once, 
 or one after another, into fuch a Perfon's Mind ? It is eafy to be ac- 
 counted for, from meer Principles of Nature, that a Perfons Heart, 
 on fuch an Occafion, fhould be raifed up to the Skies with Tranfports 
 of Joy, and be fill'd with fervent Affection, to that imaginary God 
 or Redeemer, who he fuppofes has thus refcued him from the Jaws 
 of fuch dreadful Deftrudlion, that his Soul was fo amazed with the 
 Fears of, and has received him with fuch Endearment, as a peculiar 
 Favourite ; and that now he fhould be fill'd with Admiration and 
 Gratitude, and his Mouth fhould be open'd, and be full of Talk a- 
 bout what he has experienc'd ; and that, for a while, he fhould think 
 and fpeak of fcarce any Thing clfc, and fhould feem to magnify that 
 God who te done fo mucii for him, and call upon others to .rejoice 
 
 with 
 
Part II. to dljlingnfjl: JffcBiom, ^i 
 
 with him, and appear with a cheerful Countenance, and talk with a 
 loud Voice : and however, before his Deliverance, he was full of 
 quarrellings againft the Juftrce of Gc^d, that now it (hould be eafy for 
 him to fubmit to God, and own hisUnworthincfs, and cry out againft 
 himfelf, and appear to be very humble before God, and lye at h\t 
 Feet as tame as a Lamb ; and that he fliould now confefs his Unwor- 
 thinefs, and cry out, IVhy me P Why me ? (Like SauJ^ who when 
 Samuel told him that God had appointed him to be King, makes an- 
 fwer. Am not la Benjamite, of the ffnalleji of the Tribes /if Krsit], aJid 
 my Fa?nily the leajl of all the Families of the Tribe of Benjamin ? 
 Wherrfore then fpeakeji thou fo to?ne? Much in the Language of Da- 
 vid^ the true Saint, 2 Sam. 7. 18. Who am /, and what is myFather's 
 Houfe^ that thou hajl brought me hitherto ! ) Nor is it to be wonder'd 
 at, that now he fliould delight to be with them who acknowledge 
 and applaud his happy Circumftances, and fhould love all fuch as e- 
 Iteem and admire him and what he has cxperienc'd, and have violenr 
 Zeal againft all fuch as would make nothing of fuch Things, and be 
 difpofed openly to feparate, and as it were to proclaim War with all 
 who ben't of his Party, and fhould now glory in his Sufferings, and 
 be very much for condemning and cenfuring all who feem to doubt, 
 or make any Difficulty of thefe Things ; and while the Warmth of 
 his Aff^c£lions laft, (hould be mighty forward to take Pains, and deny 
 himfelf, to promote the Intereft of the Party who he imagines favour 
 fuch Things, and feem earneftly defirous to increafe the Number of 
 them, as the Pharifees compafled Sea and Land to make one Profc 
 lyie f. And fo I might go on, and mention many other Things, 
 which will naturally arife in fuch Circumftances. He muft have but 
 flightly confider'd human Nature, who thinks fuch Things as thefe 
 can't arife in this Manner, without any fupernatural Interpofition of 
 divine Power. 
 
 As from true divine Love flow all chriftian AfFevElions, fo from a 
 counterfeit Love in likeManner, naturally flow other falfe AfFeilions. 
 In both Cafes, Love is the Fountain, and the other AfFeftions are the 
 Streams. The various Faculties, Principles and AfFedions of the 
 human Nature, are as it were many Channels from one Fountain : 
 If there be fweetWater in theFountain, fweet Water will from thence 
 flow out into thofe various Channels ; but if the Water in the Foun- 
 
 *' AfTociating with godly Men don't prove that a Man has 
 *' Grace : Ahithophel was David's Companion. Sorrows for 
 *< the Aflfli6lions of the Church, and Defires for the Converfion 
 <« of Souls, don't prove it. Thefe Things may be found in 
 V carnal Men, and fo can be no Evidences of Grace ". Stod- 
 dard'j Nature offavtng Converftcn^ p. 82. 
 
 E 2 ^^'» 
 
52 What are no Signs Part II, 
 
 tain be poifonous, then poifonous Streams will alfo flow out into all 
 thofe Channels. So that the Channels and Streams will be alike, 
 correfponding one with another -, but the great Difference will lye 
 in the Nature of the Water. Or, Man's Nature may be compared 
 to a Tree, with many Branches, coming from one Root: If theSap 
 in the Root be good, there will alfo be good Sap diftributed thro'out 
 the Branches, and the Fruit that is brought forth will be good and 
 wholefome ; but if the Sap in the Root and Stock be poifonous, fo it 
 will be in many Branches, (as in the other Cafe) and the Fruit will 
 be deadly. The Tree in both Cafes may be alike ; there may be an 
 exi£l Refemblance in Shape ; but the Difference is found only in eat- 
 ing the Fruit. 'Tis thus (in fome Meafure at leaft) oftentimes, be- 
 tween Saints and Hypocrites. There is fometimes a v&ry great Si- 
 militude between true and falfe Experiences, in their Appearance, 
 and in what is exprefTed and related by the Subjefts of them : and the 
 Difference between them is much like the Difference between the 
 Dreams of Pharaoh*^ chief Butler andBaker ; they feem'd to be much 
 alike ; infomuch that when Jofeph interpreted the chief Butler's 
 Dream, that he fhould be delivered from his Imprifonment, and re- 
 ftor'd to the King's Favour, and his honourable Office in the Palace, 
 the chief Baker had raifcdHopes and Expedations, and told hisDream 
 alfo ; but he was wofully difappointed ; and tho' his Dream was fo 
 much like the happy and, well-boding Dream of his Companion, yet 
 it was quite contrary in its iffue. 
 
 VIII. Nothing can certainly be determined concerning the Nature 
 of the Affections by this, that Comforts and Joys feem to follow A- 
 wakenings and Convi6lions of Confcience, in a certain Order. 
 
 Many Perfons feem to be prejudiced againft AffecSlions and Expe- 
 riences, that come in fuch a Method, as has been much iniifted on by 
 many Divines ; firft, fuchAwakenmgs, Fears and awful Apprehenfions 
 followed with fuch legal Humblings, in a Senfe of total Sinfulnefs and 
 Helplefnefs, and then, fuch and fuch Light and Comfort : they look 
 upon all fuch Schemes, laying down fuch Methods and Steps, to be 
 of Men's devifmg : And particularly if high Affections of Joy follow 
 great Diftrefs and Terror, it is made by many an Argument againft 
 thofe Affe£lions. But fuch Prejudices and Objections are without 
 Reafon or Scripture. Surely it can't be unreafonable to fuppofe,that 
 before God delivers Perfons from a State of Sin and Expofednefs to 
 eternal DeftruCtion, he fhould give them fome confiderable Senfe of 
 the Evil he delivers from ; that they may be deliver'd fenfibly, and 
 undcrftand their ownSalvation,and know fomething of whatGod does 
 does for tfteni. AsMen that are faved are in two exceeding different 
 States, firft a State of Condemnation, and then in a State of Juftifica- 
 tion and Blcffcdnefs -, ^sid as God in the Work of the Salvation of 
 
 Mankind^ 
 
Part IL to diJlingniJJ: JffeBions. 53 
 
 M.inkind, deals with them fuitably to their intelligent rational Na- 
 ture ; fo it feems reafonable, and agreeable to God's Wifdom, that 
 Men who are fwcd, fliould be in thcic two States fenfibly, firlt, that 
 they fliould fenfibly to themfelves, be in a State of Condemnation, and 
 fo in a State of woful Calamity and dreadful Mifery, and fo afterwards 
 fenfibly in a State of Deliverance andHappinefs ; and that they fhould 
 be firft fenhble of their abfolute extreme NeceHity, and afterwards of 
 Chrift's Sufficiency and God's Mercy thro' him. 
 
 And that it is God's Alanner of dealing with Men, to lead ihan in- 
 to a fFildcrncfs^ before he /peaks comfort ably io ihem, and fo to oider it, 
 that they fliall be brought into Diitrefs, and made to fee their own 
 Helplefnefs, and abfolute Dependancc on his Power and Grace, be- 
 fore he appears to work any greatDeliverancc for them, is abundantly 
 manifeft by the Scripture. Then isGod wont to repcf7t hwifclf for his 
 profcjfwg People y when their Strength is go?Je^ a?id there is none Jhut up or 
 Uft^ and when they are brought to fee that their falfe Gods can't help 
 them, and that the Rock in whom tliey truftcd is vain ; Dcut. 32. 
 36, 37. Before God delivered the Children of Ifrael oxxt of Egypt^ 
 they were prepared for it, by being made toy^^ that they were in an 
 evil Cafe^ and to cry unto' Gcd^ hecaufe of their hard Bondage ; Exod. 2. 
 23. and 5. ig. And before God wrought that great Deliverance 
 for them at the Red Sea, they were brought into great Diftrefs, the 
 IVildernefs had Jhut them in, they could not turn to the right Hand nor 
 the \th^ and the Red Sea was before them, and the great Egyptian 
 Hoil behind, and they were brought to fee that they could do nothing 
 to help themfelves, and that if God did not help them, they fhould be 
 immediately fwallowed up ; and then God appeared, and turn'd their 
 Cries into Songs. So before they were brought to their Reft, and to 
 enjoy the Milk and Honey of Canaan^ God led them through a great 
 and terrible IVildernefs, thai he might humble ihetn, and teach them what 
 was in their Heart, and fo do them Good in their latter End ; Deut, 8. 
 2, 16. The Woman that had the Ifllie of Blood twelve Years, was 
 not deliver'd, 'till fhe had Rrii fpent all her Living on earthly Phyficians, 
 and could not be healed of any, and fo was left helplefs, having no m.ore 
 Money to fpend ; and then flie came to the great Phyfician, without 
 any Money or Price, and was healed by him ; Luke 8. 43, 44. Be- 
 fore Chrift would anfwer the Requeft of the Woman of Canaan, he 
 firft fcem'd utterly to deny her, and humbled her, and brought her to 
 own herfelf worthy to be called a Dog ; and then he fhcwed her 
 Mercy, and received her as adearChild ; Matth, 15. 22, &:c. The 
 Apoftle Paul, before a remarkable Deliverance, was preffed cut of 
 Mcafure, above Strength, infcmuch that he defpaired even of Life ; but 
 had the Sentence of Death inhimfelf, that he might not truji in himfelf, 
 but in God that raifcth the Dead', 2 Cor. i. S, 9, lO. There was 
 fiirft a great Tempeft, and the Ship was covered v/ith the Waves, and 
 
 K 3 juft 
 
54 JVhaf are no Signs Part. II. 
 
 juft ready to fink, and the Difciple" were brought to crv to Jcfus, 
 Lord^fave us^ vje perifo ; and then the Winds and Seas were rebuked, 
 and there was a great Calm ; Matth. 8. 24, 25, 26. The Leper, 
 before he is cleanfed, muft have his Mouth (top'd, by a covering on 
 his upper Lip, and was to acknowledge his great Mifery and utter 
 Uncleannefs, by rending his CJoaths, and crying. Unclean^ unclean : 
 Levit. 13.45. And backfliding //rW, before God heals them, are 
 brought to acknowledge that they have finned, and have not obeyed the 
 Foice of the Lord^ and to fee that they ly down in their Shame, and that 
 Confufion covers them^ and that in vain is Salvation hoped for from the 
 Hills^ and from the Multitude of Mountains, and thatGod only canfave 
 them ; Jer. 3. 23, 24, 25. Jofeph, who was fold by his Brethren, 
 and therein was a Type of Chrilt, brings his Brethren into great Per- 
 plexity and Diltrefs, and brings them to refle6l on their Sin, and to fay 
 we are verily guilty ; and at laft to refign up themfclves entirely into 
 his Hands for Bondmen ; and then reveals himfelf to them, as their 
 Brother and their Saviour. 
 
 And if we confider thofe extraordinary Manifeftations which God 
 made of himfelf to Saints of Old, we fliall find that he commonly firft 
 manifefted himfelf in a Way which was terrible, and then by thofe 
 Things that were comfortable. So it was v^'iih Abraham ; firft a Hor- 
 ror of great Darknefs fell upon him, and then God revealed himfelf to 
 him in fweet Promifes ; Gen. 15. 12, 13. So it was with Mofes at 
 Mount Sinai ; firft, God appeared to him in all the Terrors of his 
 dreadful Majefty, (o that Mofes faid, 1 exceedingly fear and quake, 
 and then he made all his Goodnefs to pafs before him, and proclaimed 
 his Narne, the Lord God gracious and merciful, 5cc. So it was with 
 Elijah', firft, there is a ftormy Wind, and Earthquake, and devour- 
 ing Fire, and then a ftill, fmall, fweetVoicc ; i Kings 19. So it was 
 with Daniel ; he firft faw Chrift's Countenance as Lightning, that 
 terrified him, and caufed him to faint away ; and then he is ftrength- 
 ened and refreftied with fuch comfortable Words as thefe, O Daniel, 
 a Man greatly beloved, Dan. 10. So it was with the Apoftle John, 
 Revi I.. And there is an Analogy obfervable in God's Difpenfations 
 and Deliverances which he works for his People, and the Manifefta- 
 tion which he makes of himfelf to them, both ordinary and extraor- 
 dinary. 
 
 But there arc many Things in Scripture which do more directly 
 fhcw, that this is God's ordinary Manner in workingSalvation for the 
 Souls of Men, and in the Manifeftations God makes of himfelf and 
 of his Mercy in Chrift, in the ordinary Works of his Grace on the 
 Hearts of Sinners. The Servant that owed his Prince ten thoufand 
 Talents, is firft held to his Debt, and the King pronounces Sentence 
 of Condemnation upon him, and commands him to be fold, and his 
 Wife and Children, and Payment to be made ; and thus he humbles 
 
 him. 
 
Part II. to diJlingiiiJJj AffeBiom, ^^^ 
 
 him, and brings him to own the whole Debt to be juft, and then for- 
 p;ivcs him all. The prodigal Son fpends all he lias, and is brought to 
 (ee hinifelf in extreme Circumftanccs, and to humble himfclF, and 
 own his (Jnworthineis, before he is rcliev'd and feafted by his Father ; 
 Lirkt: 15. Old inveterate Wounds muft be fearched to the Bottom, 
 in order to Healing : And the Scripture compares Sin, the Wound of 
 the Soul, to this, and fpeaks of healing thisWound without thus fearch- 
 ing of it, as vain and deceitful j Jcr. 8. 1 1. Chrift, in the Work of 
 his Grace on the Hearts of Men, is compared to Rain on the mown 
 Grafs, Grafs that is cut down with a Scythe, Pfil. 72. 6. reprefent- 
 ing his refrelhiiig, comforting Influences on the woundcdSpirit. Our 
 firlt Parents, after they had finned, were firft terrified with (jod's 
 Mcijefly and Jultice, and had their Sin, with its Aggravations, fct bs- 
 fore them by their Judge, before they were rcliev'd, by the Promifc 
 of the Seed of the Woman. Chriflians are fpoken of as thofe that 
 have fi I'd for Refuge^ to lay hold on the Hope fct before ihem^ Heb. 6. 18. 
 which Reprefentation implies great Fear, and Senfc of Danger pre- 
 ccedin-i;. To the like Purpofe, Chrift is called a hiding Place from 
 the IVind^ and a Covert from the Tempeji^ and as Rivers ofJVaier in a 
 dry Place.) and as the Slmdow of a great Rock in aweary Land -^ Ifai. 
 32. at the Beginning. And it fcems to be the natural Import of the 
 Word Gofpel^ glad Tydings, that it is News of Deliverance and Sal- 
 vation, after great Fear and Diftrefs. There is allReafon to fuppofe, 
 lb It God deals with particular Believers, as he dealt with his Church, 
 which he firft made to hear his Voice in theLaw, with terribleThun- 
 dcrs and Lightnings, and kept her under that School Maftcr, to pre- 
 pare her for Chrift ; and then comforted her with the joyful Sound of 
 the Gofpcl from Alount Sion. So likewife John the Baptiji came to 
 prepare the Way for Chrift, and prepare Men's Hearts for his Re- 
 ception, by {hewing them theirSins,and by bringing the felf- righteous 
 Jews off" from their own Righteoufnefs, telling tliem that they were a 
 Generation of Vipers^ and fhewing them their Danger of the Wrath to 
 come^ telling them that the Ax was laid at the Root of the Trees^ Sic. 
 
 And if it be indeed God's Manner (as I think the foreofoinp- Con- 
 fiderations fhcw that it undoubtedly is) before he gives Men tliC 
 Comfort of a Deliverance from their Sin and Mifery, to give them a 
 confiderablc Senfe of the Greatnefs and Dreadfulnefs of thofe Evils, 
 and their extreme Wrctchednefs by Reafon of them ; furely it is not 
 unreafonable to fuppofe, that Perfons, at leaft oftentimes, while under 
 th'wfe Views, (hould have great Diftrefs and terrible Apprehenfions of 
 Mind : Efpccially if it be confider'd what thefe Evils are, that they 
 have a View of; which are no other than great and manifold Sins, 
 againft the infinite Majefty of the great Jehovah, and the Suffering of 
 the Fierccnefs of his Wrath to all Eternity. And the more (o fliJI, 
 when we have many plain Inftances inScripture, of Perfons ihnf have 
 
 E 4 aclually 
 
56 JFhaf arc 770 Stgus Part II. 
 
 actually been brought into extreme Diftrcfs, by fuch Convictions, 
 before they have received faving Confolations : As the Multitude at 
 Jerufakm^ who were pricked in their Hearty and fa id unto Peter, and 
 \he rejl of the Jpoflles^ Men and Brethren^ What Jhallwe do ? And the 
 Apoitle Paul^ wiio trembled and ivasafionijhed, before he was comfort- 
 ed ; and the Jailor^ when he called for aLight^ and f prang in^ and came 
 tremblings and fell down before Paul and Silas, and faid^ SirSy IV hat 
 mufi I do to he faved P 
 
 From thefe Things it appears to be very unreafonable in profefHng 
 Chriftians, to make this an ObjecSlion againft the Truth and fpiritual 
 Nature of the comfortable and joyful AfF.^Slions which any have, that 
 they follow fuch awful Apprehenfions and DiftrefTes, as have been 
 mentioned. 
 
 And on the other Hand, It is no Evidence that Comforts and Joys 
 are right, becaufe they fucceed great Terrors, and amazing Fears of 
 Mell +. This feems to be what fome Perfons lay great Weight 
 upon ; cftceming great Terrors an Evidence of a great Work 
 of the Law wrought on the Heart, well preparing the Way for folic! 
 Comfort : Not confidering that Terror, and a Conviction of Con- 
 fcience, are different Things. For tho' ConviClions of Confciencc 
 do often caufe Terror ; yet they don't confift in it ; and Terrors do 
 often arife from other Caufes. Convictions of Confcience, thro' the 
 Influences of God's Spirit, confift in ConviCtion of Sinfulnefs of Heart 
 and Practice, and of the Dreadfulnefs of Sin, as committed againft a 
 God of terrible Majefty, infinite Holinefs andHatred of Sin, and ftriCt 
 Juftice in punifhing of it. But there are fome Perfons that have 
 frightful Apprehenfions of Hell, a dreadful Pit ready to fwallow them 
 up, and Plames juft ready to lay hold of them, and Devils around 
 them, ready to feize them j who at the fame Time feem to have very 
 little proper Enlightnings of Confcience, really convincing them of 
 their Sinfulnefs of Heart and Life. The Devil, if permitted, can 
 terrify Men as well as the Spirit of God: 'Tis a Work natural to 
 him, and he has many Ways of doing it, in a Manner tending to no 
 Good. He may exceedingly affright Pcrfon?, by imprefTingon them 
 m^ny external Images and Ideas, of aCountenancc frowning, aSword 
 drawn, black Clouds of Vengeance, Words of an awful Doom pro- 
 
 f Mr. 5A^^r^ (peaks of Men's <' being caft down as low as Hell 
 *' by Sorrow, and lying underChains, quaking in Apprehenfion 
 '« of Terror to come, and then raifed up to Heaven in Joy, 
 " not able to live ; and yet not rent from Luft, and fuch are 
 << Objects of Pity now, and are like to be tlie ObjeCts of Terror 
 '< at the great Day ". Parable of the ten Virgins^ P. I. p. J ^5 
 
 flounced. 
 
Part II. to dljlingwjh Jffc^tons. ^*f 
 
 nounced *, Hell gaping, Devils coming, and the like ; not to con- 
 vince Perfons of Things that are true, and revealed in tiie Word of 
 God, but to lead them to vain and groundlefs Determinations ; as 
 that their Day is paft, that they arc reprobated, that God is implaca- 
 ble, that he has come to a Refolution immediately to cut them off". 
 
 And the Terrors which feme Perfons have, arc very much owing 
 to the particular Conftitution and Temper they arc of. Nothing is 
 more manifcft, then that fome Perfons are of fuch a Temper and 
 Frame, that their Imaginations are more firongly imprefs'd with eve- 
 ry Thing they are affef^ed with, than others ; and the Imprcllion on 
 the Imagination re-ads on the Affection, and raifes that fiill higher ; 
 and (o AfFe£^ion and Imagination adl reciprocally, one on another, 
 till their AfFedion is raised to a vaft Height, and the Perfon is fwal- 
 lowed up, and loofes all Pofleflion of himfclf jj. 
 
 And fome fpeak of a great Sight they have of their Wickednefs, 
 which really, when the Matter comes to be well examin'd into and 
 thoroughly weighed, are found to have little or no Convidions of 
 Confcience. They tell of a dreadful hard Heart, and how their Heart 
 lies like a Stone -, when truly they have none of thofe Things in their 
 Minds or Thoughts, wherein the Hardnefs of Men'sHeart does really 
 confift. They tell of a dreadful Load and Sink of Sin, a Heap of 
 black and loathfome Filthinefs within them ; when, if the Matter be 
 carefully enquired into, they han't in View any Thing wherein the 
 Corruption of Nature does truly confift, nor have they :any Thought 
 of any particular Thing wherein their Hearts are fmiully defedive, 
 or fall fhort of what ought to be in them, or any Exercifes at all of 
 Corruption in them. And many think alfo they have great Convic- 
 
 * " The Way of the Spirit's Working, when it does convince 
 " Alen, is by enlightning naturalConfcience. The Spirit does 
 '« not work by giving a Teftimony, but by afTifting natural 
 <« Confcience to do its Work. Natural Confcience is the In- 
 *« ftrument in the Hand of God, to accufe, condemn, terrify, 
 *« and to urge to Duty. The Spirit of God leads Men into 
 '' the Confideration of their Danger, and makes them to be af- 
 *' fcded therewith; Prov. 20. 27. The Spirit of Man is the 
 *' Candle of the Lcrd^ fcarching all the inward Parts of the Belly^\ 
 Stoddard'j Guide to Chriji^ p. 44. 
 
 Ij " The famous Mr. P^r/fw diftinguifhes between //;^y^ 6'^n-<;zt^^ 
 '* that come thro' Convi^ions cf Confcience^ and melancholic Pafficns 
 *' r///«^ only from meer Imaginations ^Jhongly conceived in the Br am ; 
 «' which he fays y ufually come on a fudden, like Lightning into a 
 " Houfe ". Vol. I. of his Works, p. 385. 
 
 tions 
 
58 What are no Slg?n Part II. 
 
 tions of tb.cir n6lual Sins, who truly have none. They tell how their 
 Sins are fet itiOrder before 'em,they fee 'cm (fand encompafTing them 
 round in a Row, with a dreadful frightful Appearance j when really 
 they have not fo much as one of the Sins they have been guilty of in 
 the Courfc of their Lives, coming into View, that they are afftdled 
 with the Aggravations of. 
 
 And if Perfons have had greatTerror, which really have been from 
 the awakening and convincinglnfluences of the Spirit of God, it don't 
 thence follow that their Terrors mult needs iflue in true Comfort. 
 The unmortify'd Corruption of the Heart may quench the Spirit of 
 God (after he has been ftriving) by leading Men to prefumptuous, 
 and felf-exalting Hopes and Joys, as well as otherv.'ife. 'Tis not e- 
 very Woman who is really inTravail, that brings forth a real Child 5 
 but it may be a monflrous Produ6lion, without any Thing of the 
 Form or Properties of human Nature belonging to it. Pharaoh's 
 chief Baker, after he had lain in the Dungeon with Jofeph^ had a Vi- 
 fion that raifed his Hopes, and he was lifted up out of the Dungeon, 
 a5 well as the chief Butler ; but it was to be h.angcd. 
 
 But if Comforts and Joys do not only come after great Terrors 
 and Awakenings, but there be an Appearance of fuch prepaiatory 
 Convi6lions and Humiliations, and brought about very di(Hn6lly, by 
 fuch Steps, and vn fuch a Method, as has frequently been obfervable in 
 true Converts ; this is no certain Sign that the Light and Comforts 
 which follow are true and faving. And for thefe following Reafons, 
 
 //>j,/?, As the Devil can counterfeit all the faving Operations and 
 Graces of the Spirit of God, fo he can counterfeit thofe Operations 
 that are preparatory to Grace. If Satan can counterfeit thofe Effeds 
 of God'sSpirit which are fpecial, d-rine and fan6tifying ; (o that there 
 fhall be a very great Refemblance, in all that can be obferved by o- 
 thers ; much more eafily may he imitate thofe Works of God's Spi- 
 rit which are common, and which IVlen, while they are yet his own 
 Children, are theSubjeds of. ThefeWorks are in no wife fo much a- 
 bove him as the other. There are no Works of God that are {o high 
 and divine, and above the Powers of Nature, and out of the Reach of 
 the Power of all Creatures, as thofe Works of his Spirit, whereby he 
 forms the Creature in his own Image, and makes it to be a Partaker 
 of the divine Nature. But if the Devil can be the Author of fuch 
 Refemblances of thefe as have been fpoken of, without doubt he may 
 of thofe that are of an infinitely inferiourKind. And it is abundantly 
 evident in Fad, that there are falfcHumiliations, and falfeSubniiflions, 
 as well as falfc Comforts *. How far was Saul brought, tho' a very 
 
 wicked 
 
 * The venerable ^/^^d^rt/Y/ obferves, *' A Man may fay, that now 
 *' hecanjultify God however he deals vviih him, and not be 
 
 i' b; ought 
 
Part II. to dijlinguijh Affeclions. 59 
 
 wicked Man, and of a haughty Spirit, when he (tho* a great King) 
 was brought, in Conviction of his Sin, as it were to fall down, all in 
 Tears, weeping aloud, before Z)^i;/V/ his own Subject, (and one that 
 he had for a long Time mortally hated, and openly treated as an E- 
 ncnu) and condemn himfelf before him, crying out, 1 hou art more 
 Righteous than I. T hcu hajf rewarded me Good, zvhereas I have re- 
 vjardedihee Evil? And at another Time, I have finned, I have played 
 the Fool, 1 have erred exceedingly^ i Sam. 24. 16, 17. and Chap. 26. 
 2 1. And ytiSaul fecms ti^cn to ha\e had very little of thelnflucnces of 
 the Spirit of God, it being after God's Spirit had departed from him, 
 and given him up, and an evil Spirit from the Lord troubled him. 
 And if this proud Monarch, in a Pang of AfFedlion, was brought to 
 humble himfelf fo low, before a Subje<Sl that he hated, and ftill con- 
 tinued an Enemy to ; there doubtlefs may be Appearances of great 
 Convidion and Humiliation in Men, before God, while they yet re- 
 main Enemies to him, and iho' they finally continue fo. There is 
 oftentimes in Men who are terrified thro' Fears of Hell, a great Ap- 
 pearance of their being brought off from their own Righteoufnefs, 
 when they are not brought off from it in all Ways, altho' ihey are in 
 many Ways that are more plain and vifible. They have onl}* tx- 
 chang'd fomc Ways of trufting in their own Rightcoufnefs, for others 
 that are more fecret and fubtil. Oftentimes a great Degree of Dif- 
 couragement, as to many Things they us'd to depend upon, is taken 
 for Humiliation : And that is called a SubmiiHon to God, which is no 
 abfolute Submiffion, but has fome fecret Bargain in it, that it is hard 
 to difcover. 
 
 Secondly, If the Operations and Effe£ls of the Spirit of God, in the 
 Convidtions and Comforts of true Converts may be fophifticated, then 
 the Order of them may be imitated. If Satan can imitate the Things 
 themfelves, he may eafily put them one after another, in fuch a cer- 
 tain Order. If the Devil can make A, B, and C, 'tis as eafy for him 
 to put A firft, and B next, and C next, as to range 'em in a contrary 
 Order. The Nature of divine Things is harder for the Devil to imi- 
 tate, than their Order. He can't exaSlly imitate divine Operations 
 in their Nature, tho* his Counterfeits may be very much like them in 
 
 " brought off from his ownRighteoufnefs ; and that fomeMen 
 '' do juftify God, from a partial Conviction of the Righteouf- 
 *« nefs of theirCondemnation ; Confcience takes notice of their 
 " Sinfulnefs, & tells them that they may be righteoufly damn'd ; 
 «' as Pharaoh, who juftified God, Exod. 9. 27. And they give 
 " fome Kind of Confcnt to it, but many Times it don't con- 
 «' tinue, they have only a Pang upon them, that ufually dies a- 
 <' way after a little Time ", Guide to Chrijl, p. 71. 
 
 extern*! 
 
6o What are ?io Signs . Part II. 
 
 cxternalAppearance ; but lie can cxa6tly imitate theirOrder. When 
 Counterfeits are made, there is no divine Power needful in order to 
 the placing one of them firrt, and another laft. And therefore no 
 Order or Method of Operations and Experiences, is any certain Sign 
 of theirDivinity. That only is to be truitcd to, as a certain Evidence 
 of Grace, which Satan cannot do, and which it is impofTible fhould 
 be brought to pafs by any Power fhort of divine. 
 
 Thirdlyy We have no certain Rule to determine how far God's 
 own Spirit may go in thofe Operations and Convidions which in 
 themfelves are not fpiritual and laving, and yet the Perfon that is the 
 Subje6l of them, never be converted, but fall fliort of Salvation atlaft-. 
 There is no necefiary Conne6lion in the Nature of Things, between 
 any Thing that a natural Man may experience, while in a State of 
 Nature, and the faving Grace of God's Spirit. And if there be ncr 
 Connection in the Nature of Things, then there can be no known 
 and certain Connedlion at all, unlefs it be by divine Revelation. But 
 there is no revealed certain Conne£lion between a State of Salvation, 
 and any Thing that a natural Man can be the Subjc6l of, before he 
 believes in Chrift. God has revealed no certain Connection between 
 Salvation, and any Qualifications in Men, but only Grace and its 
 Fruits. And therefore we don't find any legal ConviClions, or Com- 
 forts following thofe legal Convictions, in any certain Method or Or- 
 der, ever once mention'd in the Scripture, as certain Signs of Grace, 
 or Things peculiar to the Saints ; altho' we do find gracious Opera- 
 tions and EfFedts themfelves, fo mention'd, Thoufands of Times. 
 W'hich fhould be enough with Chriflians, who are willing to have the 
 Word of God, rather than their own Philofophy, and Experiences, 
 and Conjectures, as their fufHcient and fure Guide in Things of this 
 Nature. 
 
 Fourthly^ Experience does greatly confirm, that Pcrfons feeming to 
 haveConviCtions & Comforts following one another infuchaMethod and 
 Order, as is frequently obfervable in trueConverts,is no certainSign of 
 Grace f. I appeal to all thofe Miniflers in this Land, who have had 
 much Occafion of dealing with Souls, in the late extracrdinarySeafon, 
 whether there han't been many who don't prove well, that have given 
 
 Mr. Stoddard^ who had much Expeiicncc of Things of this Na- 
 ture, long ago obfervcd, that converted and unconverted Men 
 can't be certainly diltinguiOicd by the Account they give of their 
 Experience : Hie fame Relation of Experiences beifig cormnon to 
 loth. And that ?nany Pcrfom have given a fair Account of a iVork 
 of ConverfioUy that have carried zvell in the Eye of the iVorld for fe- 
 ver al Tears^but have not proved well at IjJ}, Appeal to thcLearn- 
 ed, p. 75, and ;6. 
 
 a 
 
Part II. to dijlingiiijlo Jlffc5liom. bi 
 
 a fair Account of their Experiences, and have feem'd to be converted 
 according; to Rule, z. e. with Convictions and AfFcrCtions, fuccecding 
 diltin6\ly and cxadly, in that Order and Method, vi'hich has been or- 
 dinarily infilled on, as the Order of the Operations of tlve Spirit of 
 God in Converfion. 
 
 And as a Seeming to have thlsDiftindlnefs as to Steps and Method, 
 is no certain Sign that a Perfon is converted ; fo a being without it, 
 is no Evidence that a Perfon is not converted. For tlio' it might be 
 made evident to a Demonftration, on Scripture Principle?, that a 
 Sinner c.in't be brought heartily to receive Chrift as his Saviour, who 
 is not convinced of his Sin and Mifery, and of his own Emptinefs and 
 Helplefnefs, and his juft defert of eternal Condemnation ; and that 
 therefore fuch Convidirnsmuft be fomeWay implied \n what is wro*t 
 in his Soul ; yet nothing proves it to be neceflary, that all thofe 
 Things which are implied or prefuppofed in an Adl of Faith in Chrift 
 mull be plainly and diOinc^ly wrought in the Soul, in fo many fuc- 
 CclTive and feparate Works of the Spirit that (hall be, each one, plain 
 and manifeft, in all who are truly converted. On the contrary, (as 
 Mr. Sht'pard oh(cTves) fometlmes the Change made in a Saint, at firft 
 Work, is like a, confufed Chaos ; fo that the Saints know not what 
 to make of it. The Manner of the Spirit's proceeding in them that 
 are born of the Spirit, is very often exceeding myfterious !k unfearch- 
 able : We, as it were, hear the Sound of it, theEfFt6l of it is difcern- 
 able ; but noMan can tell whence it came, or whither it went. And 
 'tis oftentimes as difficult to know the Way of the Spirit in the new 
 Birth, as in the firft Birth : Eccl. il. 5. Thou knoivej} not ivhat is the 
 IVay of the Spirit, or how the Bones do grow in the JVomh of her that is 
 with Child : Even fo thou knoweji not the JVork cfGcd, that worheth alL 
 The ingenerating of a Principle of Grace in the Soul, feems in Scrip- 
 ture to be compared to the conceiving of Chrift in the Womb; Gal. 
 4. 19. And therefore the Church is called Chrift's Mother, Cant, 
 3. II. And fo is every particular Believer, Matth. i2. 49, 5c. 
 And the Conception of Chrift in the Womb of the blefted Virgin, by 
 the Power of the holy Ghoft, feems to be a defigned Refemblance of 
 the Conception of Chrift in the Soul of a Believer, by the Power of 
 the fame holy Ghoft. And we know not what is the Way of the 
 Spirit, nor how the Bones do grow, either in the Womb, cr Heart 
 that conceives this holy Child. The new Creature may ufe that 
 Language in Pfal. 139. 14, 15. 1 am fearfully and ivonderfuUy made. 
 Marvellous are thy Works : And that my Soul knoweth right well. M^ 
 Subjlance was not hid from thee, when I was made in fecret. Concern- 
 ing the Generation of Chrift, both in his Perfon, and alfo in theHearts 
 of his People, it may be faid, as in Ifai. 53. 8. JVho can declare his 
 Generation. We know not the Works of God, that worketh all. 
 
 'JiitheGloryof Gcdtoiom^ala Things (Prov. 25. a.} and to have 
 
 his 
 
62 What are no Sio-m ' Part II. 
 
 6' 
 
 his Path as it were in the mighty fVaters^ that his Foot/leps may not he 
 known : And efpecially in the Works of his Spirit on the Hearts of 
 Men, which are the higheft and chief of his Works. And there- 
 fore it is faid, Ifai. 40. 13, fVho hath dire^ed the Spirit of the Lord^ 
 or being his Counfellor hath taught him. 'Tis to'be feared that feme 
 have gone too far towards direding the Spirit of the Lord, and mark- 
 ing out his Footfteps for him, and limiting him to certain Steps and 
 Methods. Experience plainly fhews, that God's Spirit is unfearch- 
 able and untraceable, in fome of the beft ofChriftians, in the Method 
 of his Operations, in their Converfion. Nor does the Spirit of God 
 proceed difcernably in the Steps of a particular eftablifhed Scheme, 
 one half fo often as is imagined. A Scheme of what is necefTary, and 
 according to a Rule already received and eftablifhed by common O- 
 pinion, has a vaft (tho' to many a very infenfible) Influence in form- 
 ing Perfons Notions of the Steps and Method of their ovvnExperiences. 
 I know very well what their Way is ; for I have had muchOpportu- 
 nity to obferve it. Very often, at firft, theirExperiences appear like 
 a confufed Chaos^ as Mr. Shepsrd exprefTcs it : But then thofe Paf- 
 fages of their Experience are pick'd out, that have moft of the Ap- 
 pearance of fuch particular Steps that are infifted on ; and thefe are 
 dwelt upon in theThoughts, and thefe are told of fromTime toTime, 
 in the Relation they give : Thefe Parts grow brighter and brighter in 
 their View ; and others, being neglected, grow more and more ob- 
 fcure : And what they have experienc'd is infenfibly ftrain'd to bring 
 all to an exadl: Conformity to the Scheme that is eftablifhed. And 
 it becomes natural for Minifters, who have to deal with them and di- 
 Te<Sl: them that infift upon Diftindlnefs and Clearnefs of Method, to 
 do fo too. But yet there has been fo much to be feen of theOperations 
 of the Spirit of God, of late, that they who have had much to do with 
 Souls, and are not blinded with a feven-fold Veil of Prejudice, muft 
 know that the Spirit is fo exceeding various in the Manner of his ope- 
 rating, that in many Cafes it is impoflible to trace him, or find out 
 his Way. 
 
 What we have principally to do with, in our Enquiries Into our 
 own State, or Directions we give to others, is the Nature of the 
 KfFeft that God has brought to pafs in the Soul. As to the Steps, 
 which the Spirit of God took to bring that EfFe6l to pafs, we may 
 leave tliem to him. We are often in Scripture exprefly di reeled to 
 try our felves by the Nature of the Fruits of the Spirit ; but no where 
 by the Spirit's A/^/W of producing them *. Many do greatly err 
 
 m 
 
 * Mr. Shepard, fpcaking of the Soul's doling with Cnrif^, fays, 
 *' As aChild cannot tell how hisSoul comes into it,nor it may be 
 
 " when ; 
 
Part II. , to dljlbigiujl^ JffeStiom, 6j 
 
 in their Notions of a clear Work of Converfion ; calllnpj that a clear 
 Work, where the fuccciTivc Steps of Influence, and IVIcthod of Ex- 
 perience is clear : Whereas that indeed is the clcarcft Work, (not 
 where the Order of doing is clcareft, but) where tiic fpiritual and 
 divine Nature of the Work done, and EfFedt wrcught, is moll clciir. 
 
 IX. 'Tis no certainSign that the religious AfFc£lions which Perfoiis 
 have arc fuch as have in them the Nature of true Religion, or that tlicy 
 have not, that they difpofe Perfons to fpend much Time in Rcligicn, 
 and to be zealoufly engaged in the external Duties of Worlhip. 
 
 TJiis has, very unreafonably, of late been looked upon as an Argu- 
 ment againft the religious AfFe<Slions which fome have had, that they 
 fpend fo much Time in reading, praying, fmging, hearing Sermons, 
 and the like. 'Tis plain from the Scripture that it is the Tendency 
 of true Grace to caufc Perfons very much to delight in fuch religious 
 Exercifes. True Grace had this Effcd on Anna the Prophetcfi) ; Luke 
 1.37. She departed not from the Temple ; but ferved Gcd tuith FaJ tings 
 and Prayers, Night and Day. And Grace had this Eft^'tcSt upon the 
 primitive Chriftians in Jeriifalem ; Ads 2. 46, 47. And they ccntimi- 
 ingdaih, with one Accord in the Temple, and breaking Bread from Houjj 
 to Houfe, did eat their Meat with Gladnefs, and Singlenefs of Heurt, 
 praifing God. Grace made Z)^«/>/ delight in the Duty of Prayer, raid 
 folemnly to attend it three Times a Day : As it alfo did David ; Pfal. 
 55. 17. ' Evening, Morning and at Noon will I pray. Grace make? tl.e 
 Saints delight in fmging Praifes to God: Pfal. 135. 3. Sing Pra:/-. 
 unto his Name, for it is plea f ant. And 147. i. Praife ye the Lord, fcr 
 it is good to fng Praifes unto our God, for it is plea f ant, and Praife r. 
 comely. It alfo caufes them to delight to hear the Word of God 
 
 '« when ; but afterwards it fees and feels that Life ; fo that he 
 *' were as bad as a Beaft, that fhould deny an immortal Soul i 
 <« fo here ". Parable of the ten Virgins, Part IL p. 171. 
 
 *' If the Man do not know the Time of his Converfion, or 
 <« firft clofmg with Chrift ; The Minifter may not draw any 
 <' peremptory Conclufion from thence, that he is not godly ". 
 Stoddard^ Guide to Chrift, p. 83. 
 
 '* Do not think there is no Compundion, or Senfe of Sin, 
 *' wrought in the Soul, becaufe you cannot fo clearly difccrn 
 " and feel it; nor the Time of the Working, and firft Begin- 
 " ning of it. I have known many that have come with their 
 <' Complaints, that they were never humbled, they never felt it 
 '''' fo\ yet there it hath been, and many Times they have k^n 
 «' it, by the other Spedacles, and blefsM God for it '\ She- 
 pard'ii found Believer, p, 38. The late LnprclBon in Bojlon. 
 
 preached : 
 
64 TVIoat are 720 Signs Part. II, 
 
 preached : It makes the Gofpel a joyful Sound to them ; Pfal. 89.15. 
 And makes the Feet ofthofe who publifh thefe good Tidings, to be 
 beautiful ; Ifai. 52. 7. How beautiful upon the Mountains are the Feet 
 of him that bringeth good Tidings^ &c ! It makes them love God's 
 publick Worfhip ; Pfal. 26. 8. Lord I have loved the Habitation of thy 
 Houfe, and the Place where thine Honour dwelleth. And 27. 4. One 
 Thing have I defired of the Lord, that will I feek after ^ that I may dwell 
 in the Houfe of the Lord, all the Days of my Life -, to behold the Beauty of 
 
 the Lord, and to enquire in his Temple. Pfal. 84. 1,2, &c. How 
 
 amiable are thy Tabernacles, O Lord of Hojls I my Soul longeth, yea even 
 fainteth, for the Courts of the Lord. --- Tea the Sparrow hath found an 
 Houfe, and the Sivallozv a Ne/l for her f elf, where Jhe may lay her 7'oung, 
 even thine Alters, O Lord of HoJls, my King and ?ny God. Bleffcd are 
 they that divell in thine Houfe, ; they zvill be flill praifing thee. BlefTed 
 is the Man in whofe Heart are the IVays of them, who paffing through the 
 
 Valley o/'Baca, go from Strength toStrength, every cne of them inZlon 
 
 appear eth before God. Ver, io» A Day in thy Courts is better than a 
 
 thoufand. 
 
 This is the Nature of true Grace. But yet, on the other Hand, 
 Perfons being difpofed to abound and to be zealoufly engaged in the 
 external Exercifes of Religion, and to fpend much Time in them, is 
 no fure Evidence of Grace ; becaufe fuch a Difpofition is found in 
 many that have no Grace. So it was with the Ifraelites of old, 
 whofe Services were abominable to God ; they attended the new 
 Moons, and Sabbaths, and calling of Affemblies, and fpread forth their 
 Hands, and made many Pra)ers ; Ifai. i. 12,-15. So it was with 
 the Pharifees ; they made hig Prayers, andfajled twice a M'eck. Falfe 
 Religion may caufe Perfons to be loud and earneft in Prayer : Ifai. 
 58. 4. Te fhall not fajl as ye do this Day, to caufe your Voice to be heard 
 on high. That Religion which is not fpiritual and faving, may caufe 
 Men to delight in religious Duties and Ordinances : Ifai. 58. 2. Tet 
 iheyfeek ??ie daily, and delight to knew my Ways -, as a Nation that did 
 RighteoufneCs, and for f 00k not the Ordinance of their God. They afh of 
 me theOrdinances of Juflice,they takeDelight in approaching toGod.h may 
 caufe them to take Delight in hearing the Word ofGod preached ; as 
 it was with Ezekiel's Hearers, Ezek. 33. 31, 32. And they come unto 
 thee as my People cometh, and they fit before thee as ?ny People, and they hear 
 thy fVcrdi ; but they will not do them : for with their Mouth they fhew 
 much Love ; hut their Heart gocth after their Covetoufnefs^ And loy 
 thou art unto them, as a very lovely Song, of one that hath a plcafantVoice., 
 and can play well on an Injhument : For they hear thy JVords, but they do 
 them not. So it was with Flerod ; he heard John the Baptift gladly : 
 Mark 6. 20. So it was with others of his Hearers,/?r a Seafon, they 
 
 rejoycei 
 
Part II. to dijlinguip AffcBtons. 65 
 
 rejoiced in his Light ; John 5. 35. So the itony-groundHe?.rcrs heard 
 the hVcrd with Joy. 
 
 Experience Ihcws that Pcrfons, from falfcReliiLion, may be inclined 
 to be exceeding abundant in the cxtcrnul Excrcifcs of Rchgion ; yea, 
 to give themfclvcs up to them, and devote almoft their whole Time 
 to ihcm. Formerly a Sort of People were very numerous in the Rb- 
 ;/;//Z? Church, called /vfc-/.vyr.f ; who forfook the World, i^nd utterly 
 abandon'd the Society of A4ankind, and fhut themfelves up clufe, in 
 a narrow Cell, with a Vow never to f^-ir out of it, nor to fee th.cFacc 
 of any of IMankind any more ; (unlefs that they might be vilitcd in 
 Cafe ofSicknefs) to fpend all their Days in the Exercifes of Devotion 
 and Converfe with God. There were alfo in old Time, great Mul- 
 titudes called Hermits and Anchorites., that left the World to fpend all 
 their Days in lonefome Defarts, to give themfelves up to religious 
 Contemplations and Exercifes of Devotion ; fome Sorts of them ha- 
 ving no Dwellings, but the Caves and Vaults of the Mountains, and 
 noFood, but the fpontaneous Produftions of the Earth.— 1 once lived, 
 for many Months, next Door to a JeWy (the Houfes adjoining one to 
 another) and had much Opportunity daily to obferve him ; who ap- 
 peared to me tbiC devouteft Perfon that ever I f;iw in my Life ; great 
 Part of his Time being fpent in Ac^s of Devotion, at his eaftern Win- 
 dow, which cpen'd next to mine, feeming to be moft earneftly en- 
 gaged, not only in the Day-time, but fometimes whole Nights. 
 
 X. Nothing can be certainly known of the Nature of religious Af- 
 fetStions by this, that they much difpofe Perfons with their Mouths to 
 praife and glory God. This indeed is implied in what has been juft 
 now obferved, of abounding and fpending much Time in the external 
 Exercifes of Religion, and was alfo hinted before ; but becaufe many 
 feem to look upon it as a bright Evidence of gracious AfFctSiionjWhen 
 Perfons appear greatly difpofed to praife and mngnify God, to have 
 their Mouths full of his Praifcs, and afFcdtionatcly to be calling on o- 
 thers to praife and extol him, I thought it deferved a more particular 
 Confideration. 
 
 No Chriftian will make it an Argument againft a Perfon, thnt he 
 feems to have fuch a Difpofition. Not can it reafonably be look'd 
 upon as an Evidence for a Perfon, if thofe Things that have been al- 
 ready obferved and proved, be dulv confidered, viz. that Pcrfons, 
 without (jrace, may have high Affe£lions towards God and Chrifi", 
 and that their AfFcclions, being l^rong, may fill their Mouths, and in- 
 cline them to fpeak much, and very earneftly, about the Things they 
 are afFc(Sled with, and that there may be Counterfeits of all Kinds of 
 gracious Affedion. But it will appear more evidently and directly, 
 that this is no certain Sign of Grace, if we confider what Inftances 
 the Scripture gives us of "it in thofe that were gracelefs. We often 
 • F have 
 
66 What are no Signs Part II. 
 
 have an Account of ihls, in the Multitude that were pre fen t when 
 Chrirt preached and wroughtAliraclcs ; iVlark 2. 12. And immediately 
 he aroje^ took up his Bed, and ivent forth before them all : Info?m<ch that 
 they were all amazed^ and glorified God, faying, IVe never faw it on this 
 Fajhion ! So Matth. 9. 8. and Luke 5.26. Alfo Matth. 15. 3r. 
 Lijomiuh that the Adultitudc wondred, when they faw the Dumb to jpcak^ 
 and the Mai?ncd to be zvhole, the Lame to walk, and the Blind to fee \ 
 andtheyglGrifirdtheGodGf\{\2.t\. So we are told, that on Occafion 
 of Chrift's raifing the Son of the Widow of Nain, Luke 7.16. 7 here 
 came a great Fear on all ; and they glorified God, faying, that a great Pro- 
 phet is rifen up among us, and that God hath vifited his People. So we 
 read of their glorifying Chrift, or fpeaking exceeding highly of him, 
 Luke 4. 15. And he taught in their Syj.agcgues, being glorified of ail. And 
 how did thev praife him with loud Voices, crying, Hofannu to the Son 
 i?/ David, Hofanna in the Higheji. Bleffcd is he that eometh in the Name 
 of the Lord, a little before he was crucifi'.d ! And after Chrift's Af- 
 cenlion, when the ApofHes had heal'd the impotent A4an, we are told, 
 that all Men glorified God for that which was done. Acts 4.21. When 
 the Gentiles in Antioch of Pifidia, heard from Paul and Barnabas, that 
 God would reje6l the fews, and take the Gentiles to he his People in 
 their Room, they were afte(Sled with this Gc-odnefs of Cjod to theC^w- 
 tiles, and glorified the Word of the Lord'. But all that did fo were not 
 true Believers ; but only a certain ele£l Number of them ; as is inti- 
 mated in the Account we have of it, Afts 13. 48. And when theGtn- 
 tiles heard this, they were glad, and glorified the JVord cf the Lord', and 
 as many as were ordained to eternal Life, believed. So of Old, theChil- 
 dren (^( Ifrael at the Red Sea, fang God's Praife ; but foon for gat his 
 fl'orks. And the fews in EzekieVs Time, with their Mouth Jhewed 
 much Love, while their Heart went after their Covetoufnefs. And 'tis 
 foretold of falfe FrofcfTors, and real Enemies of Religion, that they 
 (hould (hew a Forwardnefs to gl.^ifyGod ; Ifai. 66. 5. Hear ye the 
 Ji'ordofthe Lord, ye that tremble at his IVord : Your Brethren that hated 
 you, that cajl you out for my Name's Sake, faid. Let the Lord be glorified. 
 'Tis no certain Sign that a Perfon is gracioufly afl-'edlcd, if in the 
 midft of his Hop'js and Comforts, he is greatly afFeded with God's 
 unmerited Mercy to him that is fo unworthy, and feems greatly to 
 extol and magnify hcQ Grace. Thofe that yet remain with unmor- 
 tified Pride and Enmity againfl: God, may, when they imagine that 
 th«jy have received extraordinary Kindnefi, from God, cry out of their 
 Unworthin::fs, and niignify God's undeferved Goodnefs to them, 
 from no otherC.)nvi6lion of th.irlll-defervin2s,5«c from no higher Prin- 
 ciple, th;m 6'^/v/,had,who while he yet remained with unfubdued Pride 
 and Enmity againit David, was bro'r, tl.o' a King, to acknowledge 
 his Unvvorthincfs, and cry out, I have played the Fool, I have erred ex- 
 r.ccdingly^i and with great Afllclion and Adiniration, to magnify and 
 
 extol 
 
Part II. to dijlinguijh Jffculiom, 67 
 
 extol Z)^i';V/'s 11 nnicfi ted pnd unexampled Kindncfs to him, i ^ajn.' 
 25. 1 6,--- 1 9. and 26. 2r. And from no higher Principle, than that 
 from whence Ncbuchadnezzay' was afFt6lcd with God's Difpenfations, 
 that he faw and was the Suhjcd of, and praifes, extols and honours 
 the King of Heaven ; and both he, and DariuSy in their high AfFc6ti- 
 ons, c^ll upf)n all Nations to praifc God. Dan. 3. 28, 2g, 30. and 
 4- ij '^> 3» 3t. 35> 37- ^"^^ ^- 25. 26, 27. 
 
 XI. 'Tis no Sign that AfFcflions are right, or that they are wrong, 
 that they make Perfons that have them, exceeding confident that what 
 they experience is divine, and that they are in a good Eltate. 
 
 It is an Argument with fc^iie, againftPerfons, that they are deluded 
 if they pretend to be allured of their good Eftate, ;ind to be carrvM 
 beyond all Doubting of the Favour of God ; fuppofing that there is 
 no fuch Thing to be cxpeded in the Church of Ciod, as a full and ab- 
 folute Afl'urance of Hope ; unlcfs it be in fome very extraordinary 
 Circumftances 3 as in the Cafe of Martyrdom : Contrary to the 
 Dc clrine of Proteftants, which has been maintained by their molt ce- 
 lebrated Writers againft the Papifts ; and contrary to the plaineftScrip- 
 ture Evidence. It is manifefl that it was a common Thins; for the 
 Saints that we have a Hiflory, or particular Account of in Scripture, 
 to be aflured. God in the plaineit and moft pofitivcManner, revealed 
 and teliifted his fpecial Favour to Noah^ Abraham^ Ifaac^ Jncoh^ Mo- 
 fesy Daniel^ and others. Job ohcn fpeaks of hisSinceritv and Upright- 
 nefs with the greateft imaginable Confidence and Aflurance, often 
 calling God to u'itnefs to it ; and fays plainly, / know that ?nyRalee?ricr 
 liveth^ and that I Jh all fee him for my felf^ and not another ^ Job jo. 25. 
 5cc. David^ throughout the Book of Pfalms, almoft every where 
 fpeaks without anyHcfitancy, and in the moftpofitive A^anner of God 
 as his God ; glorying in him as his Portion andHeritagc, his Rock and 
 Confidence, his Shield, Salvation, and high Tower, and the like. 
 Hezekiah appeals to God, as one that knew that he had walked before 
 him in Truth and with a perfeclHeart, 2 Kings 20. 3. JcfusChriff, 
 \'^ his (lying Difcourfe with his eleven Difciples, in the 14th, 15th and 
 1 6th Chapters oVJohn, (which was as it were Chrifi's laft Will and 
 Tcfiament to his Difciples, and to his whole Church) often declares 
 his fpecial and everlafting Love to them, in the plaincft and moft po- 
 firive Terms ; and proniifes them a future Participation with him in 
 his Glory, in the moft abfolute Manner ; and tells them at the fame 
 Time, that he does fo, to the End, that their Joy raight he full ; John 
 15. I J . Thefe Things have I fpoken unto you ^ that ?ny Jcy might remain 
 in you, and that your Joy might be full. See alfo at 'the Conclufion of 
 his whole Difcourfe, Ch.p. 16. ^V Thefe Things have I fpoken unt^ 
 you, that in ?ne ye might have Peace. In the World ye fia II Tribulation j 
 hut he of good Cheer ^ I have overcome the JVcrld. Chrift was not afrojrf^ 
 
 F 2 ^^ 
 
68 What are no Sims Part II 
 
 d- 
 
 offpeaking too plainly and pofitively to them : He did not defire to 
 hold them in the leaftSufpenfe. And he concluded that laft Difcourfe 
 of his, with a Prayer in their Prefencc, wherein he fpeaks pofitively to 
 his Father or" thole eleven Difciples, as having all of them favingly 
 known him, and believed in him, and received and kept his Word \ 
 and that they were not of the World ; and that for their Sakes he 
 fanclTied himfelf ; and that his Will was thatthcy fliOuld be with liim 
 in his Glory : And tells his Father, that he fpake thcfe Things in his 
 Prayer, to the End, that his Joy might be fulfilled in, them, Vtrfe 13. 
 By thefc Things it is evident, that 'tis agreeable to Chrifl's Dcfign?, 
 and ilic continuedOrdcring and Difpofition Chrift makes of Things in 
 liis Church, that there (houlu be fufncientand abundantProvifion made, 
 that l;is Saints might have full Afilirance of their future Glory. 
 
 The Apofile Fauly thro' all hisEpiilles, fpeaks in an aflured Strain; 
 ever fpeaking poiitively of his fpecial Relation to Chrift, his Lord and 
 Mailer and Redeemer, and his Intercft in, and Expectation of the fu- 
 ture Reward. It v/ould be endlefs to take notice of all Places that 
 might be enumerated ; I (hall mention but three or four. Gal. 2.20» 
 ChriJ} liveth in me^ and the Life vuhich I nozv live in the Fh-JJ? I live by 
 the Faith of the Son of God y who loved mc^ and gave hinifcif for me. 
 Phil. 1 . 21. For me to live is ChriJ}^ arid to die is Gain. 2 Tim. i . i 2. 
 / know vohom I have believed \ and I am perfivadcd that he is able to keep 
 that which I have committed to him^ agai'ifi that Day. 2 Tim. i. 8. 
 I have fought a good Fight; I have finifhcd my Cow-fe \ I have kept the 
 Faith : Henceforth there is laid up for me QCrovjn of Right coufnefs^zvhicb 
 the Lord, the righteous fudge ^ will give ?ne at that Day. 
 
 And the N.iture of the Covenant ofCjrace, and God's declared 
 Ends in the Appoiniment and ConPiiturion of Things in that Cove- 
 narrt, do plainly flicw it to be CTod's Defign to make ample Provifion 
 for the Saints having an aflured Hope of eternal Life, while living here 
 upon Earth. For i'o are all Things ordered and contrived in thatCo- 
 venant, that every Thing might be made fure on God's Part. The 
 Covenant is ordered in all Things^ and fure : The Promifes are moft full, 
 and very often repeated, and various Ways exhibited ; and there are 
 m:\ny Wi'.neiTes, and many Seals ; and God has confirmed his Pro- 
 iTiifeB with an Oath. And God's declared Dcfign in all this is, that 
 lilt-Heirs of the Promifes might have an undoubting Hope, and full 
 joy, in an Afilirance of their future Glory. Heb. 6.17, 18. JVherein 
 God ivillingy more abundantly tojhew to the Heirs of Prcmife^ the i?nmu- 
 ttibility of his Counfel^ conjirmed it by an Oath ; that by tivo immutable 
 Things^ in luhicb it v:as impojjible for God to Lie., %ve might have ajlrong 
 C-jnfolation^ who have fed for Refuge.^ to lay hold on the Hope fet before us. 
 But all this would be in vain, to any fuch Purpofe, as the Saints 
 /^ropg Confolalion, and Hope of their obtaining future Glory, if their 
 «^fciiitcreil in iliofe fare Proniiks in ordinary Cafes, v/as but attainable. 
 
Part II. to dijlinguifl) Affe^ioni, 69 
 
 For God's Promifes and Oaths, let them be as furc as they \\ ill, can't 
 give ftrong Hope and Comfort to any particular Perfon, any turthiCr 
 than he can know ihatthofc Promifes are made to him. And in vain 
 is Pro\ ilion made in Jcfus Chrift, that Believers might be pcrf( dt as 
 pertaining to the Confcicncc, as is iignified, lieh. 9. 9. if Aliurance 
 of Freedom from the Guile of Sin is not attainable. 
 
 It further appears thatAfl'urance is not only attainable in Time very 
 cxtraordinaryCafcs, that ^//Ch.riftians are directed to give allDiligence 
 to make their Calling and Klc(5lion fiire, and are told how they may 
 doit, 2 Fet. I. 5, ---8. And 'tis fpokcn of as a Thing very unbe- 
 coming of Chriltians, and an Argument of fomething very blameabic 
 in them, not to know whether Chrifi: be in them or no ; 2 Cor. 13.5. 
 Know ye not your own f elves ^ how that Jcfm Chrij} is in you, except ye be 
 Reprobates P And 'tis implied that it is an Argument of a very blamc- 
 able Negligence in Chriitians, if they pracSlice ChrifUanity after fuch a 
 Manner as to remain uncertain of the Reward, in that i Cor. q. 26. 
 / therefore fo run, as not uncertainly. And to add no more, it is mani- 
 fe(t, that Chrdtians knowing their Intcrefts in the faving Benefits of 
 Chriflianity is a Thing ordinarily attainable, becaufe the Apoftles tell 
 us by what Means Chnjlians (and not only Apoflles and Martyrs) were 
 won't to know this ; 1 Cor. 2.12. Now we have received, not theSpi- 
 rit of the IVorld, hut the Spirit which is of God, that we m'ght knovj the 
 fr kings that are freely given to us of God. And i John 2. 3. And here- 
 by do lue knoiu that lue know hi?n, if ive keep his Com?fiandments. And 
 Vcrfe 5. Hereby knoiu we that ive are in him. Chap. 3. 14. JVeknow 
 that we are pajfedfrom Death to Life, becaufe we love the Brethren. Verfe 
 19. Hereby we know that we are of the Truth, and fmll a [fur e our Hearts 
 before him. Verfe 24. Hereby we know that he abideth in us, by theSpi- 
 rit that he hath given us. So Chap. 4. 13. and Chap. 5. 2. and Verfe 
 19. 
 
 Therefore it muft needs be very imreafonable to determine, that 
 Perfons are Hypocrites, and theirAfFcdlions wrong, becaufe they feem 
 to be out of Doubt of their own Salvation, and the Affections they arc 
 :he Subjects of feem to banifli all Fears of Hell. 
 
 On tile other Hand, it is no fufficient Reafon to determine thatMen 
 are Saints, and their AfFccSlions gracious, becaufe the Affections they 
 have are attended with an exceeding; Confidence that their State is 
 good, and their Affcdions divine f . Nothing can be certainly ari^ued 
 
 F 3 from 
 
 t «' O Profeffor, look carefully to yourFoundation : Benothieh- 
 
 " minded, but fear. You have it may be, done and fuffcr'd 
 
 " many Things in and for Religion ; you have excellent G»' 
 
 " and Ywcet Comforts ; a warm Zeal for God, ' ' • " "^ 
 
yo What arc no Signs Part II. 
 
 from their ConnJence, how great and ftrong focver it fcems to be. 
 \t we fee a M.\n that bo'dly calls God his Father, and commonly 
 /'peaks ill the moft bold, familiar and appropriatingL;inp;uage in Prayer, 
 A'ly Father, my dear Redeemer^ my fzveet Saviour, my Beloved, and the 
 like,- --and it is a common Thing for him to ufe the moft confident 
 Expre/Iions before Men, about the Goodnefs of his State ; fuch as, 
 I kmw certainly that God is my Father ; I know fo furely as there is a 
 God in Heaven, that he is my God ; / know 1 jhallgo to Heaven, as well 
 as if I were there ; / know that God is now manifej]wg Imnfelf to my 
 Soul,and is now frniling upon me : And feems to have done forever with 
 any Enquiry or Ex imination into his State, as a Thing fufficiently 
 known, and out of Doubt, and to contemn all that To much as inti- 
 mate or ftiggeft that there is feme Reafon to Doubt or Fear whether 
 all is right ; fuch Things are no Signs at all that it is indeed fo as he 
 is confident it is ^. Such an over-bearing, high-lianded and violent 
 
 Sort 
 
 " iidence of your Integrity : All this may be right, for ought 
 " that I, or (it may be) you know : But yetJt is poiUble it may 
 *^' be falfe alfo. You have fometime? judged your felves, and 
 '•'- pronounced your felves upright ; but remember your final 
 " Sentence is not yet pronounced by your Judge. And what 
 " if God weigh you over again, in his more equal Balance, and 
 '' fhould U^, Mcne, TekeL Thou art weighed in the Balance, 
 " and art found wanting ? What a confounded Man wilt thou 
 " be, under fuch aSentence ! ^uce fplendent inCon/pe^uHominis, 
 ^^■fcrdent in ConfpeSlu Judicis ; Things that are highly elteemed 
 " of Men, are an Abomination in the Sight of God : He feeth 
 *' not as Man feeth. Thy Heart may be falfe, and thou not 
 " know it : Yea, it may be falfe, and thou ftrongly confident 
 " of its Integrity ". FlaversTouchJlone of Sincerity, Chap. 2. 
 Sea. 5. 
 
 Some H\pocrites are a great deal more confident than many 
 *' Saints ". Stoddard's Difcourfe on the If ay to know Sincerity 
 and Hypocrify, p. 128. 
 
 " Doth the Work of Faith in fome Believers, bear upon its top 
 " Branches, (he full ripe Fruits of a blcficd AfTurancc ? Lo, 
 '* what ftrong Confidence, and high-built Perfwafions of an In- 
 *' tereft in God, have fometimcs been found in unfan6lified 
 " Ones. Yea, fo flrongmay this falfe Aflurance be, that they 
 " dare boldly venture to go to the Judgment Seat of God, and 
 " there defend it. Doth the Spirit of God fill the Heart of the 
 afTured Believer with Joy unfpeakablc and full of Glory, gi- 
 g them, thro' F;uth, a Pielibation or Forctafte of Heaven 
 
 <« it 
 
Part II. to dijlt7iguij}:> AffeBiom, *j\ 
 
 Sort of Confidence as this, fo afFeding to declare it fclf with a moft 
 glaring Show, in the Sight of Men, which is to be fccn in many, has 
 not the Countenance of a true chriftian AfTuranct : It favours more 
 of the Spirit of the Pharlfces, who never doubted but that they were 
 Saints, and the moft eminent of Saints, and were bold to go to God, 
 and come up near to him, and lift up their Eyes, and thank hfm for 
 the great DiftincSlion he had made between them and other Men ; 
 and when Chrift intimated that they were blind and gracclcfsydcfpifcd 
 the Suggeftion ; John 9. 40. And fome of the Pharifees which were 
 with him, heard thefe fVords, and /aid unto him. Are we blind a If ? If 
 they had more of the Spirit of the Publican, with their Confidence, 
 who in a Senfe of his exceedingUnworthinefs, flood afar off\ and durft 
 not fo much as lift up his Eyes to Heaven, but fmote on his Brtalt, 
 and cried outofhimfeif as a Sinner, their Confidence would have 
 more of the Afpe6l of the Confidence of one that humbly trufts and 
 hopes in Chrift, and has no Confidence in himfclf. 
 
 If we do but confider what the Hearts of natural Men are, what 
 Principles they are under the Dominion of, what Blindntfs and De- 
 ceit, what Self- Elattery, Self- Exaltation and Self-Confidcnce reigns 
 there, we need not at all wonder that their high Opinion of ihem- 
 felves, and Confidence of their happy Circumftanccs, be as high and 
 ftrong as Mountains, and as violent as a Tempeft, when once Con- 
 fcience is blinded, and Convictions kill'd, with falfe, high Affections, 
 and thofe foremention'd Principles let loofe, fed up and prompted by 
 falfe Joys and Comforts, excited by fome pleafing Imaginations im- 
 prefs'd by 5f7^^«, transforming himfelf into an Angel of Light. 
 
 When once a Hypocrite is thus eftablifh'd in a falfe Hope, he han't 
 thofe Things to caufe him to call his Hope in Queftion, that oftentimes 
 are the Occafion of the Doubting of tru6 Saints ; as Firjl, He han't 
 that cautious Spirit, that great Senfe of the vafl Importance of a fure 
 Foundation, and that Dread of being deceived. The Comforts of the 
 true SaiLts increaie Awakening and Caution, and a lively Senfe how 
 great a Thing it is to appear before an infinitely holy, juft and omni- 
 fcient Judge. But falft; Comforts put an End to thefe Things, and 
 dreadfully ftupify the Mind. Secondly, The Hypocrite has not the 
 Knowledge of his own Blindnefs, and the Dcceitfulnefs of iiis own 
 Heart, and that mean Opinion of his own Underftanding, that the 
 true Saint ha?. Thofe that are deluded with falfe- Difcoverit-s and 
 Affeftions, are evermore hicrhly conceited of their Light and Under 
 {landing. Thirdly, The Devil don't dflault the Hope of the H}pu 
 
 «' it fclf, in thofe firft Fruits of it ? How ne^r to this comc%^ 
 " what the Apoflle fuppofcs may be found in Apoftatcs ! 
 Flauil's Hujhdndry fpiritualiz'dy Chap. 12. 
 
 ¥ ^ critc 
 
72 What are no Signs Part II. 
 
 crite, as he does the Hope of a true Saint. The Devil is a greatEne- 
 my to a true chriftian Hope, not only becaufe it tends greatly to the 
 Comfort of him that hath it, but alfo becaufe it is a Thing of a holy, 
 heavenly Nature, greatly tending to promote and cherifh Grace in 
 the Heart, and a great Incentive to Stri^lnefs and Diligence in the 
 chriftian Life. But he is no Enemy to the Hope of a Hypocrite, 
 which above all Things eftablifhes his Intereft in him that has it. A 
 Hypocrite may retain his Hope without Oppofiiion, as long as he lives, 
 the Devil never difturbing it, nor attempting to difturb it. But there 
 is perhaps no true Chriftian but what has his Hope aftTaulted by him. 
 Satan afTaulted Chrift himfelf, upon this, whether he were the Son of 
 God or no : And the Servant is not above his Mafter, nor the Difci- 
 ple above his Lord ; 'tis enough for the Difciple, that is moft privi- 
 ledged in this World, to be as his Mafter. Fourthly^ He who has a 
 falfe Hope has not that Sight of his own Corruptions, which the Saint 
 has. A true Chriftian has ten Times fo much to do with his Heart, 
 and its Corruptions, as an Hypocrite : And the Sins of his Heart and 
 Practice, appear to him in theif Blacknefs -, they look dreadful ; and 
 it often appears a very myfterious Thing that any Grace can be con- 
 fiftent with fuch Corruption, or fhould be in fuch a Heart. But a 
 falfe Hope hides Corruption, covers it all over, and the Hypocrite 
 looks clean and bright in his own Eyes. 
 
 There are two Sorts of Hypocrites : one that are deceived with 
 ibeir outward Morality and external Religion ; many of which are 
 profefs'd Jrminlam, in the Doctrine of Juftification : And the other, 
 are thofe that arc deceived with falfe Difcovcries and Elevations ; 
 which often cry down Works, and Mens own Righteoufnefs,and talk 
 much of free Grace ; but at the fame Time make a Righteoufnefs of 
 their Difcoveries, and of their Humiliation, and exalt themfelves to 
 Heaven with them. Thefe two Kinds of Hypocrites Mr. Shepard, 
 in his Expofition of theParable of the ren Virgins, diftinguifties by the 
 Names of legal and evangelical Hypocrites ; and often fpeaks of the 
 latter as the worft. And 'tis evident that the latter are commonly 
 by far the moft confident in their Hope, and with the moft Difficulty 
 brought off from it : 1 have fcarcely known thelnftance of fuch an one, 
 in my Life, that has been undeceived. The chief Grounds of the 
 Confidence of many of them, are the very fame Kind of Impulfes and 
 luppofed Revelations, ( fometimes with Texts of Scripture, and fome- 
 times without ) that fo many of late have had concerning future E- 
 vents ; calling thefe Impulfes about their good Eftate, the Witnefs of 
 the Spirit ; intirely mifunderftanding the Nature of the Witnefs of 
 the Spirit, as 1 fhall (hew hereafter. Thofe that have hadVifions and 
 Impulfes about other Things, it has generally been to reveal fuch 
 Things as they are defirous and fond of : And no wonder thatPerfons 
 who give heed to fuch Things, have the fame Sort of Vifions or Im- 
 
 prcflions 
 
Part II. to diftingwjh AffcBions. 73 
 
 preflions about their own etcrnalSalvation, to reveal to them that their 
 Sins are forgiven them, that their Names are written in the Book of 
 Life, that they are in highFavour withGod, ^r. and efpecially when 
 they earneftly feek, exped and wait for Evidence of iheir Elcdlion and 
 Salvation this Wav, as the fureft and moft glorious Evidence of it. 
 Neither is it any Wonder, that when they have fuch a fuppofcdReve- 
 lation of their good Eftate, it raifcs in them the higheft Degree of 
 Confidence of it. 'Tis found by abundantExperience that thofe wh9 
 are led away by Impulfcs and imagined Revelations, are extremely 
 confident : They fuppofe that the greatjehovah has declared thefeand 
 thofe Things to them ; and having his immediateTeftimony, a flrong 
 Confidence is the higheft Vcrtue. Hence they are bold to fay, I know 
 
 this or that ; 1 know certainly \---I am as fur e as that I have a Beings 
 
 and the like : And they defpife all Argument andEnquiry in theCafe, 
 And above all l^hin^s clfe, 'tis eafy to be accounted for, that Impref- 
 iions and Impulfes about that which is fo pleafmg, fo fuiting theii" 
 Self-Love and Pride, as their being the dear Children of God, diftin- 
 guiflied from moft in the World in his Favour, fhould make them 
 flrongly confident : Efpecially when with their Impulfes and Reve- 
 lations they have high Affections, which they take to be the moft e- 
 minent Exercifes of Grace. I have known of feveral Perfons, that 
 have had a fond Defiie of fomething of a temporal Nature, thro' a 
 violent Paflion that has pofTcfTed them, and they have been earneftly 
 purfuing the Thing they have defired fhould come to pafs, and have 
 met with great Difficulty and many Difcouragements in it, but at laft 
 have bad an Impreflion or fuppofed Revelation that they fhould ob- 
 tain what they fought ; and they have look'd upon it as a fure Pro- 
 mife from the moft High, which has made them moft ridiculoufly con- 
 fident, againft all Manner of Reafon to convitjce them to the contrary, 
 and all Events working againft them. And there is nothing hinders, 
 but that Perfons who are feeking their Salvation, may be deceived by 
 the like delufivc Impreflions, and be made confident of that, the fame 
 Way. 
 
 The Confidence of many of this Sort of Hypocrites, that Mr. She- 
 pard calls evangelical Hypocrites^ is like the Confidence of fome mad 
 Men, who think they are Kings : They will maintain it againft all 
 Manner of Reafon and Evidence. And in one S«?nfe, it is much more 
 immoveable than a truly gracious Aflurance ; a true Allurance is not 
 upheld, but by the Soul's being kept in a holy Frame, and Grace 
 maintain'd in lively Exercife. If the Actings of Grace do much de- 
 cay in the Chriftian, and he fal's into a lifelefs Frame, he loofes his 
 AfTurance : But this Kind of Cor;fidence of Hypocrites will not be 
 (haken by Sin : They, (at leaft fome of them) will maintain their 
 Boldnefs -in their Hope, in the moft corrupt Frames and wicked 
 
 Ways : 
 
74 What are no Signs Part II. 
 
 Ways : Which is a fure Evidence of their Dehifion *. 
 
 And here I c^^n't but obferve, that there are certainDodrines often 
 preached to the People, which need to be deiiver'd with more Caution 
 an3 Explanation than they frequently arc ; for as they are by many 
 underltood, they tend greatly to eftablifh this Delufion and falfe Con- 
 fidence of Hypocrites. The DocStrines I fpeak of are thofe of Cbrif- 
 tjans living by Faith, not by Sight ; their gining Glory to God, by tru/l- 
 ing him in the Dark ; living upon Chri/1^ and not upon Experiences ; not 
 making their good Frames the Foundation of their Faith : Whic.'fl are ex- 
 cellent and important Do6lrines indeed, rightly underdood, but cor- 
 rupt and deflru(5live,as many underhand them. TheScripture fpeaks 
 of living or walking by P'aith, and not by Sight, in no other Way 
 than thcfe, vi-z. a be'ng govern'd by a Refpedl to eternal Things, that 
 are'the Objcdls of Faith, and are not feen, and not by a Refpedl to 
 temporal Things, which are feen ; and believing Things revealed that 
 we never faw with bodily Eyes ; and alfo living by Faith in the Pro- 
 mife of future Things ; without yet feeing or enjoving the Things 
 promifcd, or knowing the Way how they can be fulfilled. This will 
 be eafily evident to any one that looks over the Scriptures which fpeak 
 of Faith in Oppofition to Sight ; as 2 Cor. 4. 18. and 5. 7. Heb, 1 1. 
 1,8, 13, 17, 27, 29. Rom. 8. 24. John 20. 29. But thisDocStrine, 
 as it is undcrftood by many, is that Chriftians ought firmly to believe 
 and truft in Chrift, without fpiritual Sight or Light, and altho' they 
 are i^ a dark dead Frame, and, for the prefent, have no fpiritual Ex- 
 periences or Difcovcries. And it is truly the Duty of thofe who are 
 thus in Darknefs, to come out of Darknefs into Light, and believe. 
 But that they (hould confidently believe and truft, while they yet re- 
 main without fpiritual Light or Sight, is an antifcriptural and abfurd 
 Dodlrine. The Scripture is ignorant of any fuch Faith in Chrift of 
 
 * Mr. Shepard fpeaks of it, as r. prefumptucus Peace, that is not in' 
 terrupted and broke by evil IForks. And fays, that the Spirit wiH 
 fjgh, and not fing in that Bojojn, whence corrupt Difpojttions and 
 Pajfions break out. And that tho^ Men in fuch Frames may feem 
 to maintain the Confolntion of the Spirit , and not fufpe^ their Hypo- 
 crify, under Pretence of tru/ling the Lord's Mercy ; yet they can't 
 avoid the Condemnation of the IVord. Parable of the ten Virgins, 
 Part L p. 139. 
 
 Dr. yimes fpeaks of it as a Thing, by which the Peace of a wicked 
 Man may be diftinguifhcd from the Peace of a godly Maw, 
 «' that the Peace of a wicked Man continues, whether he pcr- 
 '< forms thcDuties of Piety andRightcoufncfs, or no ; provided 
 <' thofe Crimes are avoided that appear horrid toNature itfclf ". 
 Cafes of Confcience, Lib. IIL Chaf. 7. 
 
 the 
 
Part II. to dljlinginjl Affections, ^^ 
 
 the Operation of God, that is not founded in a fpiritualSi^iht ofChrift, 
 That believing, on Chiiil^, which iicccmpanics a Title to eveilnfilrc; 
 Life, is a fee king the Scn^ nfid belicvitig on k'un^ John 6. 40. True 
 Faith in Chri(t is never excrcifcd, any further than Perfcns hehdd as, 
 in a Glnfs^ iha Ghry cf the Lord ^ and have the Knowledge of the Glory 
 of God in the Face of Jefus Chri/l \ 2 Cor. 18. and 4. 6. They into 
 whofe Minds the Light of the glorious Gofpel of Chrijl^ ivho is the iTnagi 
 ofGody does not Jlnne : '^hey believe not \ 2 Cor. 4. 4. That Faith, 
 which is without fpiritual Liglit, is not the Fiilh of tlie Childien of 
 the Light, and of the Day ; hut the Prcfumption of the Children o{ 
 Darkncf?. And therefore to prefs and urge tiiem to believe, without 
 any fpiritual Lighter Sight, tends greatly to help forward the Dclu- 
 fions of the Prince of Darknefs. Men not only can't exercife Faith 
 without feme fpiritual Light, but they can exercife Faith only ju(t in 
 fuch Proportion as they have fpiritual Light. Men will truft in God 
 n ) furtlier than they know him : And they can't be in the Exeicifc 
 of Faith in him one Ace further than they have a Sight of his Fulnefs 
 and Faithfulnefs in Exercife, Nor can they have the Exercife of 
 Truft in God, any further than they are in gracious Frame. They 
 that are in a dead carnal Frame, doubtlefs ought to truft in God ; 
 becaufe that would be t"he fame Thing; as coming^ out of their bad 
 Frame, and turning to God ; But to exhort Men confidently to truft 
 in God, and Co hold up their Hope and Peace, tho' they are not in a 
 gracious Frame, and continue i\\\\ to be (o^ is the fame Thing in Ef- 
 fedl, as to exhort them confidently to trult in God, but not with a 
 gracious Truft : And what is that but a wicked Prefumption ? It is 
 juft fo impoftiblc forMen to have a ftrong or lively truft in God, when 
 they have no livelyExercifes ofGrace, orienfible chriftianExperienccs, 
 as it is for them to be in the lively Exercifes of Grace, without the 
 Exercifes of Grace. 
 
 'Tis true that it is the Duty of God's People to truft in him, when 
 in Darknefs, and tho' they remain ftill in Darknefs, in thatSenfe, that 
 they ought to truft in God when the Afpecfls of his Providence are 
 dark, and look as tho' God had forfaken them, and did not hear their 
 Prayers, and many Clouds gather, and many Enemies furround them, 
 with a formidable Afpcfl, threatning to fwallow them up, and all E- 
 vents of Providence feem to be againft them, all Circumftances feem 
 to render the Promifes of God difficult to be fulfill'd, and God mufb 
 be trufted out of Sight, /. e. when we can't lee which Way it is pofTi- 
 ble for him to fulfill his Word, every Thing but God's meer Word 
 makes it look unlikely, (o that if Perfons believe, they muft Hope a- 
 gainft Hope. Thus the antient Patriarchs, and Job, and the Pfalmift, 
 and Jeremiah, Daniel, Shadrach,MeJhech ^ndJbcdnego, and the Apoftic 
 Paul gave Glory to God by trufting in God in Darknefs. And wc 
 kave many Inftanccs of fuch a glorigus vidoriousFaith in the Eleventh 
 
 of 
 
76 What are no Signs Part II. 
 
 of the Hebrews. But how different a Thing Is this, from trufting in 
 God without fpiritual Sight, and being at the fame Time in a dead 
 and carnal Frame ! 
 
 There is alfo fuch a Thing as fpiritual Light's being let into thcSoul 
 in one Way, when it is not in another i and fo there is fuch a Thing 
 as the Saints trulting in God, and alfo knowing their good Eftate, 
 when they are deftitute of fome Kinds of Experience. As for In- 
 ftance, they may have clear Views of God's Sufficiency and Faith- 
 fulnefs, and fo confidently truft in him, and know that they are his 
 Children ; and at the fame Time, not have thofe clear and fweet 
 Ideas of his Love, as at other Times : For it was thus with Chrift 
 himfelf in his laft Paffion. And they may have Views of much of 
 God's Sovereignty, Holinefs and Alfufficiency, enabling them quietly 
 to fubmit to him, and exercife a fweet and moft encouraging Hope in 
 God's Fulnefs, when they are not fatisfy'd of their own good P^ftatc. 
 But how different Things are thcfe, from confidently trulling inGod, 
 without fpiritual Light or Experience ! 
 
 Thofe that thus infifl on Perfons living by P^aith, when they have 
 no Experience, and are in very bad Frames, are alfo very abfurd in 
 their Notions of Faith. What they mean by Faith is, Ucl-eving that 
 they are in a good Eftate. Hence they count it a dreadful Sin for 
 them to doubt of their State, whatever Frames they are in, and what- 
 ever wicked Things they do, becaufe 'tis the great and heinous Sin of 
 Unbelief; and he is the beft Man, and puts moif Honour upon God, 
 that maintains his Hope of his good Efbte the moft confidently and 
 immoveably, when he has the leaft Light or Experience ; that is to 
 fay, when he is in the worft and wickedeft Frame amiWay ; becaufe, 
 forfootli, that is a Sign that he is ftrong in Faith, giving Glory to 
 God, and againfl Hope believes in Hope. But what Bible do they 
 learn this Notion of Faith out of, that it is a Man's confidently be- 
 lieving that he is in a good Eftate ? * If this be Faith, the Pharifees 
 
 " Men don't know that they are godly, by believing that they 
 
 <' are godly. We know many Things by Faith, Heb. 11.3. 
 
 *' By Faith lue under j^and that the H'crlds were made by the Herd 
 
 *' of God, Faith is the Evidence of Things not fcen ; Heb. 
 
 *' 1 1. I. Thus Men know the Trinity of Perfons of theGod- 
 
 «' head ; that Jefus Chrift is the Son of (jod ; that he that be- 
 
 *' lieves in him will have eternal Life ; the Rcfurre6lion of the 
 
 '« Dead. And if God fhould tell a Saint that he hath Grace, 
 
 ** he might know it by believing the Word of God. But it is 
 
 <« not this Way, that godlvMen do know that they haveGracc. 
 
 " It is not revealed in the Word ; and the Spirit of God doth 
 
 «' not teftify it to particular Perfons ", Utoddard's Nature, of 
 faving Convcrfion, p. 83, 84. *iad 
 
Part II. to di/lingtiiJJj Affedliom. "' 7^ 
 
 had Faith in an eminent Degree ; fome of which, Chrift teaches, 
 committed the unpardonable Sin againfl the Holy Ghoft. TheScrip- 
 ture reprefents Faith, iis that by which Men are brought into a good 
 Eltute ; and therefore it can't be the fame Thing, as believing that 
 they ore already in a good Fitatc. To fuppofe that Faith confifts in 
 Perfons believing that they aiVj in a good Eftatc, is in efixdl the fame 
 Thing, as to fuppofe that Faith confiUs in a Pcrfon's believing that 
 hehasFaiih, or in believing that he believes. 
 
 Indeed Perfons doubting of their good Fftate, may in fevcral Ref- 
 pc6ls ar'ife from Unbelief. It may be from Unbelief, or bccaufe they 
 have fo little Faith, that they have fo little Zs'z;/^^«a' of their good Fftate : 
 If they had more Experience of the Actings of P'aith, and fo more 
 Experience of the Exercife of Grace, they would have clearer Evi- 
 dence that their State was good ; and fo their Doubts would be re- 
 moved. And then their doubting of their State may be from Unbelief 
 thus. When tho' there be many Things that arc good Evidences of a 
 Work of (jrace in 'em, yet they doubt very much whether they are 
 really in a State of Favour with God, becaufe it is they^ thofe that are 
 'i^:) unworthy, and have done fo much to provoke God to Anger a- 
 gainll them. Their Doub'.s in fuch a Cafe arife from Unbelief, as 
 they arife from want of a fufficfent Senfe of^ and reliance on the infi- 
 nite Riches of God's Grace, and the Sufliciency of Chrift for the Chief 
 of Sinners. Tliey may alfo be from Unbelief, when they doubt of 
 their State, becaufe of the Mydery of God's Dealings with them : 
 They are n^t able to reconcile fuch Difpenfations with God's Favour 
 to them : Or when they doubt whether they iiavc any Intereft in the 
 Promifes, becaufe the Promifes from the Afpcd^s of Providence, ap- 
 pear fo unlikely to be fulfilled ; the Difficulties that are in the Way, 
 are fo many and great. Such Doubting arifes from want of Depen- 
 dance upon God's Almighty Power, and his Knowledge andWifdom, 
 as infinitelv above theirs. But yet, in fuch Perfons, their Unbelief, 
 and th.eir Doubting of their State, are not tlie fame Thing \ the* 
 one arifes from the other. 
 
 Perfons may be greatly to blame for doubting of their State, on 
 fuch Grounds as thefc lafl mentioned ; and they may be to blame, 
 that they have no more Grace, and no more of the prefcnt Exercifes 
 and Experiences of it, to be an Evidence to 'em of the Goodnefs of 
 their State : iMen are doubtlefs to blame for being in a dead carnal 
 Irame ; but when they are in fuch a Frame, and have no fenfible Ex- 
 perience of the Exerciies of Grace, but on the contrary, are very 
 much under the Prevalence of their Lufis, and an unchridian Spirit, 
 they arc not to blame for doubting of their State. 'Tis as impoffible, 
 in the Nature of Things, that a holy and chriftian Hope, fhould be 
 kept alive, in its Clearnefs and Strength, in fucii Circumflances, as 
 it; is to keep the Light ia the F.oonij when the Candle i? put out > or 
 
 to 
 
7? What are no Sigjis Part II. 
 
 to maintain the bright Sun-fhine in the Air, when the Sun is gone 
 down. Diftant Experiences, when darkeird by prefent prevailing 
 Luft and Corruption, will never keep alive a gracious Confidence 
 and AfTurance ; but that Sickens and Decays uj-on it, as neccfTiirily 
 as a little Child by repeated Blows on the Head with the Hammer. 
 Nor is it at all to be lamented that Perfons doubt of their State in 
 fuch Circumftances ; but on the contrarv, 'tis dtfireable and every 
 Way belt that they Ihould. 'Tis agreeable to that wife and merciful 
 Conftitution of Things, which God hath eitablifhcd, that it fhould 
 be To. For fo hath God contrived and conftituttd Things, in his 
 Difpenfations towards his own People, that when their Love decays, 
 and the Exercifes of it fail, or become weak, iv.-?;- fliould arife ; ibr 
 then they need it to retrain them from Sin, and to exercife 'em to 
 care for the Good of their Souls, and fo to ftir them up to Watchful- 
 nefs ^Diligence inReligion : ButGod hath (o ordei'd that whenLove 
 rifes, and is in vigorous Exercife, then Fear (houKl vanifh, and be 
 driven away ; for then they need it not, having a higher and more 
 excellent Piinciple in exercife, to refirain 'em from Sin, and fiir 'em 
 up to their Duty. There are no other Principles, which humane 
 Nature is under the Influence of, that will ever mike Men ccnfcien- 
 tious, but one of thefe two, Fear or Love : And therefore, if one 
 of thefe {hould not prevail, as the other decay'd, God's People when 
 fallen into dead and carnal Frames, when Love is afleep, would be 
 lamentably expofed indeed. And therefore God has wifely ordained, 
 that thefe tvi'o oppofirc Principles of Love and Fear, fhould rife and 
 fall, like the two oppofite Scales of a Balance ; when one rifcs, the o- 
 ther finks. As Light and Darknefs, necclTarily and unavoidably fuc- 
 ceed each other ; if Light prevails, fo much does Darknefs ceafe, and 
 no more ; and if Light decays, fo much does Darknefs prevail ; fo it 
 is in the Heart of a Child of God : If divine Love decays and falls a- 
 fleep, and Luft prevails, the Light andjoy of Hope goes out, and dark 
 P'ear and Doubting arifes ; and if on the contrary, divine Love pre- 
 vails, and comes into lively Exercife, this brings in the Brightnefs of 
 Hope, and drives away black Luft, and Fear with it. Love is the 
 Spirit of Adoption^ or the Childlike Principle ; if that Slumbers, Men 
 fall under Fear, which is the Spirit of Bondage^ or the fcrvilc Princi- 
 ple : And fo on the contrary. And if it be {o^ that Love, or the Spi- 
 rit of Adoption, be carried to a great Height, it quite drives away all 
 Fear, and gives full Afturance ; agreeable to that of the Apoftle, 
 I John 4.. 18. There iim Fear in Love, hut perfe^ Love cafU out Fear, 
 Thefe two oppofite Principles of Luft and holy Love, bringHupe and 
 Fear into the Hearts of God'bChildrcn, in Proportion as they prevail; 
 that is, when left to their own natural influence, without fomething 
 adventitious, or accidental intervening > ^^ the Diftemper of Melan- 
 
 cholly, 
 
Part II. to dijlingiiijh AffeBions, ^<^ 
 
 cholly, do(5lrinal Ignorance, Prejudices of Education, wrong Inftruc- 
 tion, falfe Piinciplcs, peculiar Temptations, is'c. 
 
 Fear is call out by the Spirit of (jod, no other Way than by the 
 prevaiiinrr of Love : Nor is it ever maintained by his Spirit, when 
 Love IS afleep. At fuch a Time, in vain is all the Saint's Sclf-Kxa- 
 mi'iations, and poring on paft Experience, in order to eltablifli his 
 Peace, and get Aflurance. For it is contra'y to thcNature of Things, 
 as God hatli conftitiitcd them, that he fhouJd have AfTurance at fuch 
 a Time. 
 
 I'hey therefore, do dire£lly thwart God's wife and gracious Confti- 
 tution of l^hings, who exhort others to be confident in their Hope, 
 when in dead Frames ; under a Notion of living by Faith^ and not by 
 i>ight, and tru/hng God in the Dark^ and living upon Chrijl^ and not 
 npm Expfritnces ; and warn them not to Doubt of their good Fftate, 
 kail they (liould be guilty of the dreadful Sin of Unbelief. And it 
 has a direct Tendency to effablifh the moft prefumptuousHypocritcs, 
 and to prevent their ever calling their State in QXieftion, how much 
 foever Wickednefs rages, and reigns in their Htarls, and prevails in 
 their Lives ; under a Notion of honouring (jod, by hoping again/i 
 Hope^ aivl confidently trufling in God, when Things look very dark. 
 And doubtlefs vaft has been the Mifchicf, that has been done this 
 Way. 
 
 Perfons can't be faid to forfakeChrift, and live on theirExperiences 
 of the Excrcifes of (7race, meerly becaufe they take them and u^q 
 them as Evidences of Grace ; for there are no other Evidences that 
 they can or ought to take. But then may Perfons be faid to live up- 
 on their Experiences, when they make a Righteoufnefs of them ; 
 and inflead of keeping their Eye on God's Glory, and Chrift's Ex- 
 cellency, they turn their Eyes off thefe Objects without them, on to 
 themfelves, to entertain their Minds, by viewing their own Attain- 
 ments, and high P^xperiences, and the great Things they have met 
 with, and are bright and beautiful in their own Eyes, and are rich 
 and ejicreafed withGoods, in their ownApprehenfions, and think that 
 God has as admiring an Efteem of them, on the fame Account^ as 
 they have of themfelves : This is living on Experiences, and not on 
 Chrift ; and is more abominable in the Sight of God, than the grofs 
 Immoralities of thofe who make no Pretences to Religion. But this 
 is a far different Thing from a meer improving Experiences as Evi- 
 dences of an Intereft in a glorious Redeemer. 
 
 But to return from thi<; Dio^reflion, I would mention one Thins; 
 more under the general Head that 1 am upon. 
 
 XII. Nothing can be certainly concluded concerning the Nature 
 of religious Afft-dions, that any are the SuhjecSts of, from this, that 
 the outward Manifeftations of them, and the Relation Perfons give of 
 
 them, 
 
8o JfJjat are no Sis:ns Part. II. 
 
 <b 
 
 them, are very afFe6ling and pleafing to the truly Godl\', and fuch as 
 greatly gain their Chanty, and win their Hearts. 
 
 The true Saints have not fuch a Spirit of difcerning, that they can 
 certainly determine who are godly, and who are not. For the' they 
 know experimentally what true Religion is, in the internal Exercifes 
 of it ; yet thefe are what they can neither feel, nor fee, in the Heart 
 of another f. There is nothing in otliers, that comes within their 
 View, but outward Manifefl-ations and Appearances ; but the Scrip- 
 ture plainly intimates that this Way of judging wliat is in Aden by 
 outward Appearances, is at beft uncertain, and liable to Deceit ; 
 I Sam. 1 6. 7, The Lord feeth not as Man fecth ; for Man looketh on the 
 outward Appearance^ but the Lord looketh on the Heart, Ifai. 11. 3. He 
 J)?all not judge after the Sight of his Eyes, 7ieither reprove after the Hear- 
 ing of his Ears *. They commonly are but poor Judges, and dan- 
 gerous Counfellors in Soul Cafes, who are quick and peremptory in 
 determining Perfons States, vaunting themfelves in their extraordinary 
 Faculty of difcerning and diftinguifhing, in thefe great Affairs ; as 
 tho' all was open and clear to them. They betray one of thefe three 
 Things ; either that they have had but little Experience ; or are 
 Perfons of a weak Judgment ; or that they have a great Djgree of 
 Pride and Self- Confidence, and fo Ignorance of themfelves. Wife 
 and experienced Men will proceed with great Caution in fuch an 
 AfFair. 
 
 '' Men may have the Knowledge of their own Converfion : 
 '.' The Knowledge that other Men have of it is uncertain ; be* 
 " caufe no Man can look into the Heart of another, and fee 
 " the Workings of Grace there." Stoddard's Nat. of faving 
 " Conv. Chap. 15. at the Beginning. 
 
 Mr. Stoddard obferves. That all viftble Signs are common to con- 
 verted and unconverted Men ; and a Relation of Experiences among 
 the rert. Appeal to the Learned, p. 75. 
 
 O how hard is it for the Eye of Man to difcern betwixt ChafF 
 and Wheat ! And how many upright Hearts are now cenfur- 
 ed, whom (^od will clear ! How many iA^c Hearts are now 
 approved whom God will condemn ! A4en ordinarily have 
 no convidtive Proofs, but only probable Symptoms ; which 
 at mort beget but a conje<£^ural Knowledge of another's State. 
 And they that fhall peremptorily judge either Way, may 
 " pofTibly wrong the Generation of the Upright, or on the o- 
 *' ther Side, abfolvc and juftify the Wjckcd. And truly, 
 *' coniidcring what hath been faid, 'tis no Wonder that dan- 
 " gerous Miftakcs are (o frequently made in this Matter." 
 Flavel's Hufb, fpir. Chap. 12, 
 
 When 
 
Part II. to dijUngiiifi Ajfctliom. 8i 
 
 When there are mnny probable Appearances of Piety \w others, it 
 is the Duty of the Saints to receive them cordially into their Ciiariiy, 
 and to love them and rejoice in tiiem, as their Bteihrcn in Chrilt Jc 
 fus. But yet the belt of Men may be deceived, when ihc Appearances 
 fecm to them exceeding fair and bright, even To as entirely lo g<jin 
 their Charity, and conquer their Hearts. It has been a common 
 Thinw in the Church of God, for fuch bright Profeirors, that are re- 
 ceived as eminent Saints, among the Saints, to fall away and come to 
 notliing f. And this we need not wonder at, if we confider the'J'hings 
 that have been already obfeived ; what Things it has been fhown, 
 may appear in Men who are altogether gracelefs. Nothing hinders 
 but that all thefe Things may meet together in Men, and yet they be 
 without a Spark of Grace in their Hearts. They may have religious 
 AfFe<£tions of many Kinds together ; they mav have a Sort of Affec- 
 tion towards God, that bears a great Refemblance of dear Love to 
 him ; and fo a kind of Love to the Brethren, and great Appearances 
 of Admiration of God's Perfedions and Works, and Sorrow for Sin, 
 and Reverence, Submiffion, Self- Abafement, Gratitude, Joy, religious 
 Longings, and Zeal for thelnterefl: of Religion and theGocd of Souls. 
 And thefe Affedlions may come after great Awakenin2;s and Convic- 
 tions of Confcience ; and there may be great Appearances of a Work 
 of Humiliation ; and counterfeit Love and Joy, and other Affedions 
 may feem to follow thefe, and one another, juff in the fame Order, 
 that is commonly obfervable in the holy Afftd:ion5 of true Converts. 
 
 ** Be not offended, if you fee greatCcdars fall, Stars fall fromHea- 
 *' ven, great Profeffors die and decay : Do not think they be all 
 '^ fuch: Do not think that theEledlfh.ill fall. Truly, fome are fuch, 
 " that when they fall, one would think aMan truly fan61:ified might 
 " fall away, as xhtArminians think, i Job. 2. K^.Tbey were mt of us, 
 " I fpcak this, becaufe the Lord is Ihaking ; and I look for 
 <« great Apofbcies : For God is trying all his Friends, thro* all 
 *« the Chriftian World. In Germany what Profeifion was 
 *' there ! Who would have tho't it ? The Lord who delights 
 ** to manifeft that openly, which was hid fecretly, fends a 
 *' Sword and they fall." Shepard's Parab. Part I. p. 11 8, 119. 
 The Saints may approve thee, and God condemn thee j Rev. 
 *' 3. I. Thou haj} a Name that thou liveji^ and art dead. Men 
 *' may fay, There is a true Nathanael ; and God may fay, 
 «* There is a felf-cozening Pharifee.—-Rc:\6i:r^ Thou haft heard 
 " of Judas^ znd De/nas, of Jnanias znd Sapphira^ oi Hymer.eus 
 " and Phiktus^ once renown'd and famous Profcflbr% and thou 
 <« haft heard how they proved at laft ". Flavei\ Touchftonc of 
 Sincerity, Chap. 2. Sed. 5. 
 
 G And 
 
it fVhat are no Signs Part II. 
 
 And thefe religious AfFeftions may be carried to a great Heieht, and 
 may caufe Abundance of Tears, yea, may overcome the Nature of 
 thofe who are the Subjects of them, and may make them afFc6tionate, 
 and fervent, and fluent in fpeaking of the Tilings of God, and difpofe 
 them to be abundant in it ; and may be attended with many fweet 
 Texts of Scripture, and precious Promifes, brcught with great Im- 
 preilion on their Minds ; and may difpofe them with their Mouths to 
 praife and glorify God, in a very ardent Manner, and fervently to 
 call upon others to praife him, crying out oi their Unworthinefs, and 
 extolling free Grace. And may, moreover, difpofe them to abound 
 in the external Duties of Religion, fuch as Prayer, hearing the 
 Word preached. Singing, and religiotlsConference; and thefe Things 
 attended with a ^reat Refemblance of a chriitian Afiurance, in its 
 greateft Height, AVhen the Saints mount on Eagles Wings, above all 
 Darknefs and Doubting. 1 think it has been made plain, that there 
 may be all thefeThings, and yet there be nothing more than the com- 
 mon Influences of the Spirit of God, join'd with the Delufionsof Sa- 
 tan^ and the wicked and deceitful Heart. To which I may add, that 
 all thefe Things may be attended with a fweet natural Temper, and 
 a good dodb-inal Knowledge of Rehgion, and a long Acquaintance 
 with the Saints Way of talking and of exprefTmg their Affections and 
 Experiences, and a natural Ability and Subtilty in accommodating 
 their ExprefHons & Manner of fpeaking to theDifpofitions 5cNotions 
 of the Hearers, and a taking Decency ofExpreflion and Behaviour, 
 formed by a good Education. How great therefore may the P.efem- 
 blance be, as to all outward ExprefTions and Appearances, between 
 an Hypocrite and a true Saint ! Doubtlefs *tis the gloriousPrerogative 
 of the omnifcient God, as the great Searcher of Hearts, to be able 
 well to feparate between Sheep and Goats. And what an indecent. 
 Self- Exaltation, and Arrogance is it, in poor fallible dark Mortals, to 
 pretend that they can determine and know, who are really fincere and 
 upright before God, and who arc not ! 
 
 Many feem to lay great Weight on that, and to fuppofe it to be 
 what may determine them with rcfpedt toothers realPiety, when they 
 iwt only tell a plaufible Story, but when, in giving an Account of 
 their Experiences, they make fuch a Reprefentation, and fpeak after 
 fuch a Manner, that \\\cy feel their Talk ; that is to (-iy, when their 
 Talk feems to harmonize with their ownExperience, and theirHearts 
 are touched and afl?e6led and delighted, by what they hear them fay, 
 and drawn out by it, in dear Love to them. But there is not that 
 Certainty in fuch Things, and that full Dtpendance to be had upon 
 them, which many im tgine. A true Sa:nt greatlv deli2;hts in Holi- 
 nefs ; It is a moft beautiful Thing in his Eves ; And God's Work, 
 in favingly renewing and making holy and happy, a poor, and before 
 pcrilhing Soul, appears to him a moft glorious Work. No wonder 
 
 therefore. 
 
Part II. to dijiwguip JfeBions, T,- 
 
 therefore, that his Heart is touch'd, and greatly affected, when he 
 hears another give a probable Account of this VVork, wrought on his 
 own Heart, and when he fees in him probable Appearances of Holi- 
 nefs ; whether thofc pleafing Appearances have any Thing real to 
 anfwerthem,or no.And if heufes the fame Words, which are commonlv 
 made ufe of, to cxprefs the Afl-ed^ions of true Saints, and tells of many 
 Things following one another in anOrder,agreeable to the Method of 
 the Experience of him that hears him, and alfo fpeaks freely and bold- 
 ly, and with an Air of Aiiurance : No wonder that the other thinks 
 his Experiences harmonize with his own. And if befides all tliis, in 
 giving his Relation, he fpeaks with much Affe6^ion ; and above all, 
 if in fpeaking, he fc^cms to fhew much AfRdlion to him, to whom he 
 fpeaks, fuch an AfFe6tion as the Galatians did to the Apoflle Paul ; 
 thefe Things will naturally have a powerful Influence, to afFeil and 
 draw his Hearers Heart, and open wide the Doors of his Charity to- 
 wards him. David fpeaks as one who had felt Ahithophers Talk, and 
 hid once a fweet Savour and Relifh of it. And therefore exceeding 
 great was his Surprife and Difappointment, when he fell ; it was al- 
 moft too much for him. Pfal. 55. 12, 13, 14. // ivas not on Encnv: 
 "-then I could have home it^—hut it was thou, a Man^ mine Equals 
 my Guide ^ and my Acquaintance ; we took fweet Counfel together^ av.d 
 walked unto the Houfe of God in Company. 
 
 It is with ProfefTors of Religion, efpecially fuch as become fo in a 
 Time of out-pouring of the Spirit of God, as It is wiih the BlofToms 
 in the Spring * ; there are vaft Numbers of them upon the Trees, 
 which all look fair and promifing ; but yet very many of them never 
 come to any Thing. And manyofthofe, that in a little Time wi- 
 ther up, and drop off, and rot under the Trees ; yet for a while, 
 look as beautiful and gay as others ; and not only fo, but fmellSweer, 
 and fend forth a pleafant Odour : So that we can't, by any of our 
 Senfes, certainly didinguifh thofe BlofToms which have in them that 
 fecret Vertue, which will afterwards appear in the Fruit, and that in- 
 ward Solidity and Strength which fhall enable them to bear, and caufc 
 them to be perfe61:cd by the hot Summer Sun, that will dry up the 
 others. 'Tis the miture Fruit which comes afterwards, and not the 
 beautiful Colours and Smell of the Bloflbm, that we muft judge by. 
 So new Converts, (profefTedly fo) in their Talk about Things of Re- 
 ligion, may appear fair,and be very favoury,and the Saints may think 
 
 * A Time of out-pouring of the Spirit of God, reviving Religion, 
 and producing the pleafant Appearances of it, in new Converts, 
 is in Scripture compared to this very Thing, vix. the fpring 
 Seafon, when the benign Influences of the Heavens, caufe the 
 
 • BlofToms to put forth. Cant. 2. 11, 12. 
 
 G 2 they 
 
84 What are no Sigm Part II. 
 
 they talk feelingly. They may relifli their Talk, and imagine they 
 perceive a divine Savour in it ; and yet all may come to nothing. 
 
 'Tis ftrange how hardly Men are brought to be contented with the 
 Rules and Directions Chrift has given thtm, but they muft needs go 
 by other Rules, of their own inventiiig, that feem to them wifcr and 
 better. 1 know of no DircCtions or Counfcls which Chrift ever deli- 
 vered more plainly, than the Rules he has given us, to guide us in our 
 judging of others Sincerity ; viz. that we fliould judge of the Tree 
 chiefly by the Fruit : But yet this won't do ; but other Ways are 
 found out, which are imagined to be more diftin'2;u;fliing and certain. 
 And woful have been the mifchievous Confequences, of this arrogant 
 fetting up Men's Wifdom above the Wifdom of Chrift. 1 believe 
 many Saints have gone much out of the Way of Chrift's Word, in 
 this Refpedt : And fome of thtm have been chaftifed with Whips, 
 and (I had almoft faid) Scorpions, to bring them back again. But 
 many Things which have lately appeared, and do now appear, may 
 convince, that ordinarily, thofe who have gone furcheft this Way, 
 that have been moft highly conceited of their Faculty of difcerning, 
 and have appeared moft forward, peremptorily and fuddenly to deter- 
 mine theStatc of Mens Souls, have beenH) pocrites, who liave known 
 nothing of true Rcl o;ion. 
 
 In the Parable of the Wheat and Tares, it is fa'd, Matth. 13. 26. 
 JFhen the Blade was fprung up^ and bro^t forth Fruity then appeared the 
 Tares alfc. As tho' the l^ares were not difcerned, nor diftinguiftia- 
 ble from the Wheat, 'till then., as Mr. Flavel ohkrvcs ; f who men- 
 tions it as an Obfervation of Jerorns., That JVheat and Tares are fo 
 much alike., 'till the Blade of the IVheat comes to bring forth the Ear., 
 that 'tis next to inipoffwle to dijlinguijh them. And then, Mr. Flavel 
 adds, *' How difficult fo ever it be to difcern the Difterence bc- 
 ** tween Wheat and Tares ; yet doubtlefs theEye of Senfe can much 
 " eafierdifcriminate them, than the m^ft quick and piercing Eye of 
 ^' Man, can difcern the Difference between fpcci ,1 and common 
 •' Grace. For all faving Cjraces in the Siinrs, have their Counter- 
 " feits in Hypocrites ; there are limilar Works in thofe, which a 
 *' fpiritual and verv judicious Eye may eafily miftake, for the faving 
 '* and genuine EfFc(3:s of a fin6lifying Spirit." 
 
 As 'tis the Ear or the Fruit which diftinguifhes the Wheat from 
 the Tares, fo this is the true Shibbolethjt)mi he who ftands as Judge at 
 the PalFagcs of Jordan., makes uf: of to diftinguifh thofe that fhall 
 p\fl'ovcr Jordan into the true Canaan., from thofe that Oiould be flain 
 at the Pafiagcs. P\)r fhe Hebrew Word Shibboleth., fignifies an Ear 
 of Corn. And perhaps the more full Pronounciation of Jepthah's 
 
 t Hufbandry fpiritualiz'd, Chap. 12, 
 
 Friends, 
 
Part II. to diJIhiguiJJo y^ffcBicns. 85 
 
 Friends, Shibboleth, may reprefent a full Ear with Fruit in it, (ypify- 
 in^^ the Fruits of tlie Friends of Chri(t, the Antitype of ycfhthah ; 
 and the more lean Pronounciation of the Epbrai7mtes his Enemies, 
 may reprefent their emptyEars, typifying theShow of Religion inHy- 
 pt)critcs, without Subltance and Fruit. This is agreablc to the Doc- 
 trine we are abundantly taught in Scripture, viz. That he who is fet 
 to judge thofe that pafs through Death, whether they have a Right to 
 enter into the heavenly Canaan or no, or whether they fiiould not be 
 flain, will judge every Man according to his Works. 
 
 We fecm to be taugiit the fame Things, by the Rules given for 
 the Priefts difcerning tlie Leprofy. In many Cafes it was impoflrble 
 for the Prieft to determine whether a Man had the Leprofy, or whe- 
 ther he were clean, by the moft narrow Jnfpe6tion of the Appearances 
 that were upon him, 'till he had waited to fee what the Appearances 
 would come to, and had fhut up the Perfon who flicwed himfclf to 
 him, one fcven Days after another ; and when he judged, he was to 
 determine by the Hjir, which grew out of the Spot that wis fliewed 
 him, which was as it were the Fruit that it brought forth. 
 
 And here, before I finifh what I have to fay under this Head, I 
 would fay fomething to a.ftrange Notion fome have of late been kd 
 away with, of certainly knowing the good Eftate that others are in, 
 as tho' it were immediately revealed to *em from Heaven, by their 
 Love flowing out to 'em in an extraordinary Manner. They argue 
 thus, that their Love being very fenfible and great, it may be cer- 
 tainly known by them who feel it, to be a true chriftian Love : And 
 if it be a true chriftian Love, the Spirit of God muft be the Author 
 of it : And inafmuch as the Spirit of God, who knows certainly, 
 whether others are the Children of God or no, and is a Spirit of 
 Truth, is pleafed, by an uncommon Influence upon 'em, to caufc 
 their Love to flow out, in an extraordinary Manner, towards fuch a 
 Perfon, as a Child of God ; it muft: needs be that this infallible Spirit, 
 who deceives none, knows that that Perfon is a Child of God. But 
 fuch Perfons might be convinced of the Falfenefs of their Reafoning, 
 if they would confider whether or no it be not their Duty, and what 
 God requires of 'em, to love thofe as the Children of God, who they 
 think are the Children of God, and whom they have no Reafon to 
 think otherwife of, from all that they can fee in them. 
 
 Tho' God, who fearches the Hearts, knows 'em not to be his Chil- 
 dren. If it be their Duty, then it is Good, and the Want of it Sin ; 
 and therefore, furely the Spirit of God may he the Atthor of it : The 
 Spirit of God, without being a Spirit of Falfhood, may in fuch a Cafe 
 a/fift aPerfon to do his Duty, and keep himfrom Sin. But then they ar- 
 gue from the uncommon Degree and fpecial Manner, in which their 
 Love flows out to thePerfon j which they think theSpirit of God never 
 would caufe, if he did not know the Objeft to be a Child of God, 
 
 G 3 But 
 
86 If^at are no Signs Part. II. 
 
 But then I would afk them, whether or no it is not their Duty to love 
 all fuch as they are hound to think are the Children of God, from all 
 that they can fee in them, to a very great Degree, tho' God, from 
 other Things which he {^ts^ that are out of Sight to them, knows 'em 
 not to be (o. Tis IMen's Duty to love all whom thej are bound in 
 Charity to look upon as the Children of God, with a vaftly dearer Af- 
 fection than they commonly do. As we ought to love Chrift to the 
 utmoll Capacity of our Nature, fo *tis our Duty to love thofe who 
 we think are (o near and dear to him as his Members, with an ex- 
 ceeding dear AfFeclion, as Chrift has loved us ; and therefore it is Sin 
 in us not to love them fo. We ought to pray to God that he would, 
 by his Spirit keep us from Sin, and enable us to do our Duty : And 
 may not his Spirit anfwer our Prayers, and enable us to do our 
 Duty, in a particular Inftance, without lying ? If he can't, then the 
 Spirit of God is bound not to help his People to do t'.ioir Duty in fome 
 Inftances, becaufe he can't do it without being a Spirit of Falfhood. 
 But furely God is fo fovereign as that comes to, that he may enable us 
 to do our Duty when he pleafes, and on what Occafion he pleafes. 
 When Perfons think others are his Children, God may have other 
 Ends in cauQng their exceedingly endeared Love to flow out to them, 
 bcTides rc/ealing to them whether their Opinion of 'em be right or 
 no : He n\ay have that merciful End in it, to enable them to do their 
 Duty, and to keep them from that dreadful infinite Evil, Sin. And 
 will they (Ay God fhall not fhow 'em that Mercy in fuch a Cafe ? 
 U I am at a J3iftance from Home, and hear, that in my Abfence, my 
 Houfe is burnt, but my Family have, in fome extraordinary Manner, 
 all cfcaped the Flames ; and every Thing in the Circumftances of the 
 Story, as I hear it, makes it appear very credible ; It would be Sin in 
 me, in fuch a Cafe, not to feel a very great Degree of Gratitude to 
 God, tho' the Story indeed be not true. And is not God fo fove- 
 reign, that he may if he pleafes, fhew me that Mercy on that Occa- 
 fion, and enable me to do my Duty in a much further Degree than I 
 ufed to (}iO it, and yet not incur the Charge of Deceitfulnefs, in con- 
 firming a Falfhood ? 
 
 'Tis exceeding manifeft, that Error or Miftake may be the Occa- 
 fion of a gracious Exercife, and confequently a gracious Influence of 
 the Spirit of God, by Rom. 14. 6. He that eateth to theLord^he eateth^ 
 andgivtth God Thanks ; and he that eateth not to the Lord^ he eateth noty 
 and giveth God Thanks. The Apoftle is fpeaking of thofe, who thro* 
 erroneous and needlefs Scruples, avoided eating legally unclean Meats. 
 
 By this it is very evident, that there may be true Exercifes 
 
 of (}racc, a true Kizfyc^tothe Lord^ and particularly, a true Thank- 
 fulnefs, which may be occafion'd, both by an erroneous Judgment 
 and Pra6llce. And confequently, an Error may be the Occafion of 
 thofe truly ho^y Exercifcs that are from the infallible Spirit of God. 
 
 And 
 
Part II. to dijiingnijh AJ]cHions, 6y 
 
 And iffo, 'tis certainly too much for us to determine, to how great a 
 Decree the Spirit of God may give this holy Exercife, on fuch an 
 Occafion. 
 
 This Notion, of certainly difcerning another's State, by Love 
 flowing out, is not only not founded on Reafon or Scripiurc, but it is 
 anti-fcriptural, 'tis againft the Rules cf Scripture ; which fay not a 
 Word of any fuciiWay of judging theState of others as tliis,but dircdt 
 us to judge ciiicfly by the Fruits that arc fcen in them. And it is a- 
 gainrt the Do6\rines of Scripture, which do plainly teach us that the 
 State of others Souls towards God, cannot be known by us, as in 
 Rev. 2. 17. I'd him that overcotneth^ will I give to eat of the hidden 
 Manna ; and I ivill give hi?n a tvhiie Stone ^ and in the Stone a new 
 Name written^ which no Man knoweth, faving he lliat reccivcth it. 
 And Rom. 2. 29. He is ^ Jew, which is one inwardly ; and Cir- 
 cumcifion is that of the Heart ; in the Spirit, and not in the Letter \ whofe 
 Praije is not of Men ^ hut of God. That by this laft Expreflion, luhofe 
 Praife is not of Men ^t but of God, the Apoftle has Rcfpc£l to the Infuf- 
 ficiency of Men to judge concerning him, whether he be inwardly a 
 Jew or no ( as they could cafily fee by outward Marks, whether 
 Men were outwardly Jews ) and would fignify, that it belongs to God 
 alone to give a determining Voice in this Matter, is confirmed by the 
 fame Apoftle's Ufe of the Phrafe, in i Cor. 4. 5. Therefore judge 
 nothing before the Tifne^ until the Lord come ; who both zuill bring to Light 
 the hidden Things of Darknefs, and will make ?nanifej} the Counfcls of the 
 Hearts ; and then fhall every Man have Praife ot God. The Apoftle, 
 in the two foregoing Verfes, fays. But with me, it is a very ftnall 
 Things that I ftjculd be judged of you, or of Man's fudgment : Tea, 1 
 judge not mine own f elf for I knoiv nothing by ?Tiyfclf yet am I not hereby 
 jujiifcd \ but he that judgeth me is the Lord, And again, it is further 
 confirmed, becaufe the Apoftle in this fecond Chapter to the Romans, 
 directs his Speech efpecially to thofe who had a high Conceit of their 
 own Holinefs, made their Boaft of God, and were confident of their 
 own Difcerning, and that they knew God's Will, and approved the 
 Things which were excellent, or tried the Things that differ ( as it is 
 in the Margin. ) V. 18. And were confident that (hey were Guides of 
 the Blind, and a Light to them which are in Darknefs, InJlruSlcrs cf the 
 Foolijh, Teachers of Babes j and fo took upon them to judge others, 
 fee V. I. and 17, 18, 19, 20. 
 
 And how arrogant' muft the Notion be, that they have, who ima- 
 gine they can certainly knowothersGodlinefs, when that great Apofile 
 Peter pretends not to fay any more concerning Silvanus, than that he 
 was a faithful Brother, as he fuppoj'ed ', i Pet. 5 12. Tho* this Syhanus 
 appears to have been a very eminent Minifter of Chrift, and an Evan- 
 gelift, and a famous Light in God's Church at that Day, and an inti- 
 mate Companion of the Apoftles. See 2 Cor. i, 19. i Thef. i. i, 
 and2Thef. i. i. PART. 
 
88 
 
 Concerning Snigns 
 
 Part III. 
 
 
 PART III. 
 
 
 Shewing; what are diftlnsuifliins; Signs 
 of truly gracious and holy Affections. 
 
 ^'^ COME now to the Second Thing appertaining 
 
 ^Mq I &tb^Q 
 
 to the 7r/^/ of religious AfFe£lions, which was pro- 
 pofed, wz. To take notice of fome Things, where- 
 in thofe Affc6lions that are fpiritual and gracious, 
 do differ from thofe that are not (o. 
 
 But before I proceed directly to the diftingulfh- 
 ing Chara6lers, I would previoufly mention fome 
 
 Things which I defire may be obferved, concerning the Marks I 
 
 {hall lay down. 
 
 J I. That I am far from undertaking to give fuch Signs of gracious 
 (Affe£tions, as fhall be fufficient to enable any certainly to diftinguifli 
 'true Aft'edlion from falfe in others ; or to determine pofitively 
 iwhich of their Neighbours are true ProfefTors, and which are Hypo- 
 /crltcs. In fo doing, I (hould be guilty of that Arrogance which I 
 have been condemning. Tho' it be plain that Chrift has given 
 Rules to all Chriftians, to enable 'em to judge of ProfefTors of Reli- 
 gion, whom they are concerned with, (o far as is neceflary for 
 their own Safety, and to prevent their being led into a Snare by falfe 
 Teachers, and falfe Pretenders to Religion ; And tho* it be alfo be- 
 yond Doubt, that the Scriptures do abound with Rules, which may 
 be very ferviccable to Minifters, in counfelling and condudling Souls 
 committed to their Care, in Things appertaining to their fpiritual 
 
 and 
 
Part III. of grcicious JffeBions. %^ 
 
 and eternal State ; yet, 'tis alfo evident, that it was never God's De- 
 f«gn to give us any Rules, by which we may certainly know, whei 
 of our Fellow- Profeflbrs are his, and to make a full and clear Sepa- 
 ration between Sheep and Goats : But that on the Contrary, it was 
 God*s Defign to refer ve this to himfclf, as his Prerogative. And 
 therefore no fuch diftinguifhing Signs as (hall enable Chriftians or 
 Minifters to do this, are ever to be cxpedted to the World's End : 
 For no more is ever to be expected from any Signs, that are to be 
 found in the Word of God, or gathered from it, than Chrift dcfign- 
 cd them for. 
 
 2. No fuch Signs are to be expelled, that fhall be fufficient to cna-^/ 
 ble thofe Saints certainly to difcern their own good Eftate, who are 
 very low in Grace, or are fuch as have much departed from God, 
 and are fallen into a dead, carnal and unchrif^ian Frame. It is not a- 
 greable to God's Dcfign ( as has been already obferved ) that fuch 
 ihould know their good Ellate : Nor is it defireable that they (hould ^ 
 but on the contrary, every Way beft that they (hould not ; and we * 
 have Rcafon to blefs God, that he has made no Provifion that futh 
 (hould certainly know the State that they are in, any other Way, 
 than by firft coming out of the ill Prame and Way they are in. 
 
 Indeed it is not properly thro' the DeftcSl of the Signs given in the 
 Word of God, that every Saint hving, whether ftrong or weak, and 
 thofe who are in a bad Frame, as well as others, can't certainly know 
 their good Eltate by them. For the Rules in themfelves are certain 
 and infallible, and every Saint has, or has had thofe Things in him- 
 felf, which are fure Evidences of Grace ; for every ^ even the leajl hOi 
 of Grace is {o. But it is thro' his Defe£l to whom the Signs are gi- 
 ven. There is a twofold Y)t{^Qi in that Saint who is very low in 
 Grace, or in an ill Frame,which makes it impofTible for him to know 
 certainly that he has true Grace, by the beft Signs and Rules which 
 can be given him. Firji^ A Defeat in the Ohje^^ or the Qualifica- 
 tion to be view'd and examin'd. I don't mean an efTential Defedl ; 
 becaufe I fuppofe the Perfon to be a real Saint ; but a Defe£t in De- 
 gree : Grace being very fmall, cannot be clearly and certainly dif- 
 cerned and diftinguifhed. Things that are very fmall,we can't clear- 
 ly difcern their Form, or diftinguilh them one from another ; tho', as 
 they are in themfelves, their Form may be very different. There \%\ 
 doubtlefs a great Difference between the Body of Man, and theBodies 
 of other Animals, in the firft Conception in the Womb : But yet if 
 we (hould view the different Emhryosy it might not be po(fible for us 
 to difcern the Difference, by reafon of the imperfect State of theOb- 
 jed ; but as it comes to greater Perfedlion, the DifFcrencc becomes 
 very plain. The Difference between Creatures of very contrary 
 Qtialitics, is not fo plainly to be fcen while they are very young, even 
 
 after 
 
go Concerning Signs Part III. 
 
 after they are actually brought forth, as in their more perfed State. 
 ?The DifFerence between Doves and Ravens, or Doves and Vultures, 
 •when they firft come out of the Egg, is not fo evident ; but as they 
 grow to their Perfedlion, 'tis exceeding great and manifeft. Ano- 
 ther Defedl attending the Grace of thofe 1 am fpeaking, is its being 
 mingled with fo much Corruption, which clouds and hides it, and 
 makes it impo/Tible for it certainly to be known. Tho' different 
 Things that are before us, may have in themfelves many Marks tho- 
 roughly diftinguifliing them one from another; yet if we fee them 
 only in a thickSmoke, it may neverthelefs be impoflible to diftinguifh 
 them. A fix'd Star is eafily diftinguifhable from a Comet, in a clear 
 Sky; but if we view them thro' a Cloudy it may be impoilible to fee 
 the Difference. When true Chriftians are in an ill Frame, Guilt 
 Hes on the Confcience ; which will bring Fear, and fo prevent the 
 Peace and Joy of an ^ffured Hope. 
 
 Secondlyy There is in fuch a Cafe a Defeat In the Eye. As the 
 Feeblenefs of Grace and Prevalence of Corruption, obfcures the Ob- 
 je<Sl ; fo it enfeebles the Sight ; it darkens the Sight as to all fpiritual 
 Objects, of which Grace is onie. Sin is like fome Diftempers of the 
 Eyes, that make Things to appear of different Colours irom thofe 
 which properly belong to them, and like many other Diftempers, that 
 put theMoutli out ofTafte, fo as todifenable from diftinguilhing good 
 and wholefome Food from bad, but every Thing taftes bitter. Men 
 in a corrupt and carnal Frame, have their fpiritual Senfes in but 
 poor Plight forjudging and diftinguifliing fpiritual Things. 
 
 For thefe Reafons, no Signs that can be given, will a6tually fatisfy 
 Perfons in fuch a Cafe : Let tbeSigns that are given, be never fo good 
 and infallible, and clearly laid down, they will not ferve them. It is 
 like giving a Man Rules, how to difiinguifh vifible Objects in the 
 dark : The Things themfelves may be very diffu^rent, and theirDiffe- 
 rencc may be very well and dtftindly dcfcribcd to him ; yet all is in- 
 fufHcicnt to enable him todiftinguifli them, becaufe he is in the dark. 
 And therefore many Perfons in fuch a Cafe fpend Time in a fruitlefs 
 Laliour, in poring on paft Experiences, and examining themfelves by 
 Signs they hear laid down from the Pulpit, or that they read inBooks ; 
 when there is other Work for them to do, that is much more expec- 
 ted of them ; which, while they negledt,. all their Self- Examinations . 
 are like to be in vain, if they (liould fpend never fo much Time In 
 them. The accurfed Thing is to be dcftroyed from their Camp, and 
 Jchan to be flain ; and 'till this be done they will be in Trouble. 
 *Tis not God's Defign that Men fliould obtain Affurancc in any o- 
 ther W.iy, than by mortifying Corruption, and encreafuig in Grace, 
 r.nd obtaining the livelyExercifcs of it. ' And altho' Self- Examination 
 be a Duty of great Ufe and Importance, and by no Means to be neg- 
 
 IciSted . 
 
Part III. of gracious Affcdlions. f^ 
 
 le6led ; yet \t is not the principal Means, by which the Saints do get 
 SatisfdcSlion of their good Eftate. Aflurance is not to be obtain'd fo 
 much by Self- Examination^ as by A6lim. The Apoftle Paul fought 
 Afibrance chiefly this Wav, QWtnhy forgetting the Things that were 
 behind ^ and reaching frth unto thofe Things that were before^ P'^^ffi'^g ^^' 
 wards the Mark for the Prixe of the high Calling of God in Chrijl Je- 
 fiis ; if by any Means he might attain unto the RefurreSiion of the Dead, 
 And it was by this Means chiefly that he obtarn'd Aflfuriuice, i Cor. 
 9. 26. / therefore fo run, as not uncertainly. He obtain'd AfTurance 
 of winning the Prize, more b/ running, than by confedering. The 
 Sivifinefs of his Pace, did more towards his Aflliranre of a Conqueft, 
 thr.n the StriSfnefs of his Examination. Giving all Diligence to grow 
 in Cirace, by adding to Faith, Vertue, ^c. is the Direction tliat the 
 Apoftle Peter gives us, for making our Calling and E legion fure^ and 
 having an Entrance minijlred to us abundantly, into Chriji's everlajling 
 Kingdom ; ficrnifving (o us, th:it vvirhout this, our Eyes will be dim, 
 and we ihall be as Men in the Dark, that cannot pi linly fee Things 
 paft or to cume, eith(-r the P^orgivenefs of our Sins paft, or our hea- 
 venly Inheritance that is future, and far off, 2 Pet. i. 5,— ii. j 
 
 Therefore, tho* good Rules to diitinguifh true Grace from Coun- 
 terfeit, may tend to convince H\'pocrites, and be of great Ufe to the 
 Saints, in many Refpe£t^ ; and among other Benefits, may be very 
 ufeful to them to remove many needlefs Scruples, and eftablifh their 
 Hope ; vet I am far from pretending to lay down any fuch Rules, as 
 fhall be fufliicient of themfelves, without other Means, to enable all 
 true Saints, to fee their good Eftate, or as fuppoling they fhould be 
 the principal Means of their Satisfadlion. 
 
 3. Nor is there much Encouragement, in the Experience of pre- 
 fent or paft Times, to lay down Rules or Marks to diftinguifh be- 
 tween true and falfe AfFedtions, in Hopes of convincing any confidc- 
 rable Number of that Sort of Hvpocrites, who have been deceived 
 with great falfe Difcoveries and AfFedlions, and are once fettled in a 
 falfe Confidence, and high Conceit of their own fuppoftd great Ex- 
 
 " The Way to know your Godlinefs, is fo renew the vifible 
 " Exercifes of Grace '\ —The more the vifible Exercifcs of 
 *' Grace are renewed, the more certain you will be. The more 
 <« frequ'ntly thefe Ac^ino;s are renewed, the more abiding and 
 " confirmed your AiTurance will be '*. — - '' The more Mens 
 <' Grace is multiplied, the more th-.-ir Peace is multiplied ; 2 
 <' Pet. I. 2. Grace and Peace be mulf^-hlifid unto you, thmugh the 
 «' Knowledge ofGcdandJefus Chrijl our Lord *\ Stoddard's 
 Way to know Sincerity and Hypocrify, p. 139, and 14'?. 
 
 periences 
 
92 The fir ft Sig?i Part III. 
 
 pcricnces and Privileges. SuchHypocrites are fo conceited of their'own 
 Wifdom,& fo blinded & hardened with a very greatSelf-Righteoufnefs, 
 (but very fubtil and fecret, under the Difguife of great Humility) 
 and fo invinceable a Fondnefs of their pleafmg Conceit, of their great 
 Exaltation, thatitufually fignifies nothing at all, to lay before them 
 the moft convincing Evidences of their Hypocrify. Their State is 
 indeed deplorable, and next to thofe that have committed the unpar- 
 donable Sin. Some of this Sort of Perfons feem to be moft out of 
 the Reach of Means of Conviction and Repentance. But yet the 
 laying down good Rules may be a Means of preventing fuch Hypo- 
 crites, and of convincing many of other Kinds of Hypocrites: And 
 God is able to convince even this Kind, and his Grace is not to be 
 limited, nor Means to be neglected. And bcfides, fuch Rules may 
 be of Ufe to the true Saints, to detect falfe AfFeftions, which they 
 may have mingled with true. And be a Means of their Religion*s 
 becoming more pure, and likeGold tried in the Fire. 
 
 Having premlfed thefe Things, I now proceed directly to take no- 
 tice of thofe Things in which true rcligiousAffedlions are diftinguifh- 
 cd from falfe. 
 
 I. AfFedions that are truly fpiritual and gracious, do arlfe from 
 thofe Influences and Operations cm the Heart, which are fpiritual^ 
 fuper-natural and divine, 
 
 I will explain what I mean by thefe Terms, whence will appear 
 their Ufe to diftinguifh between thofe AfFe£Hons which are fpiritual, 
 and thofe which are not (o. 
 
 We find that true Saints, or thofe Perfons who are fanftiiied by the 
 Spirit of God, are in the new Teftament called fpiritual Perfons. 
 And their being^p/r/Vw^/ is fpokcn of as their peculiar Chara£ler, and 
 that wherein they are diftinguifhed from thofe who are not fanClified. 
 This is evident becaufe thofe who are fpiritual are fet in Oppofition 
 to natural Men, and carnal Men. Thus the fpiritual Man, and the 
 natural Man, are fet in Oppofition one to another ; i Cor. 2. 14, 
 15. The natural Man receiveth not the Things of the Spirit ofGody for 
 they are FooIiJJmefs unto him ; neither can he know them ; hecaufe they are 
 fpiritually difcerned. But he that is fpiritual judgeth all Things. The 
 Scripture explains it felf to mean an ungodly Man, or one that has 
 no Grace, by a natural Man : Thus the Apoftle Jude^ fpeaking of 
 certain ungodly Men^ that h;id crept in unawares among the Saints, 
 Vetfe 4. cf his Epiftle, fays, Verfc 19. Thefe are fcnfual, having not 
 the Spirit This the Apoftle gives as a Reafon why they behaved 
 themfelvcsinfiich a wicked Manner as he had defcribed. Here theWorJ 
 tranflaled fcnfinl^ in the Original is -^J/'j^t^O' ; which is the very fame, 
 which in thofe Verfes in 1 Cor, Chap. 2. is tranflated natural. In 
 
 the 
 
Part III. • oj gracious Affedtiom. 9 -^ 
 
 the like Manner, in the Continuation of the fame Difcourfe, in the 
 next Verfc but owz^ fpiritual Men are oppofed to carnal Men \ which 
 the Conncdion plainly Ihews mean the fame, as fpiritual Aien and 
 natural A'Jen^ in the foregoing Verfes ; jind /, Bretkren^could not fpcak 
 witoyAi, as ufito fpiritual, but as unto carnal ; /. e. as in a great Mea- 
 fure unfin<Slified. That by carnal the Apodle means corrupt and un- 
 faii«51: Bed, is abundantly evident, b\ Rom. 7. 25. and 8. 1,4, 5. 6, 
 7, 8, 9, 12, 13. Gal. 5. 16, to the End. Col. 2. 18. Now there- 
 fore, it by natural and carnal, in thefe f'exts, he intended unjan^iified ; 
 then doubtlefs by fpiritual, which is oppofed thereto, is mc-dut Jan^^ii- 
 jicd and gracious. 
 
 And as the Saints arc called fpiritual in Scripture, fo wcalfo find 
 that there are certain Piopcrtics, Qiialities, ar.d Principles, that have 
 the fame Epithet given them. So we read of a fpiritual Mir.d., 
 Rmi. 8. 6, 7. and of fpiritual IPijdom, Col. i. 9. and of Jpiriiual 
 Blejjings, Eph. I. 3. 
 
 Now it may be ubfcrved that the Epithet fpiiitual^ in thefe and 
 other parallel Texts of the new Tefbment, is not ufed to fignify any 
 Relation of Perfons or Things to the Spirit or Soul of Man, as the fpi- 
 ritual Part of Man, in Oppoiition to the Body, which is the mateiial 
 Part : Q^ialities are not faid to be fpiritud, becaufe they have their 
 Seat in the Soul, and not in the Body : For there are fome Proper- 
 ties that the Scripture calls carnal or flejhly.^ which have their Seat as 
 much in the Soul, as thofe Properties that are cAkd fpiritual. Thus 
 it is with Pride and Sclf-right-oufnefs, and a Man's truiiing to his ov\n 
 Wifdom, which the Apuftie calls Jlcfjly ; Col. 2. 18. Nor are 
 Things called fpiritual, becaufe they are converfant about thofe 
 Things that are immaterial, and not corpi^rcal. For fo was the 
 Wifdom of the wife Men. and Princes of this World, converfant 
 about Spirits, and immaterial Beings ; which yet the Apoftle fpeaks 
 of as natural Men., totally ignorant of thofe Things that are fpiritual^ 
 I Cor. chap. 2. But ir is with Relation to the H:ly Ghoji^ or spirit 
 ofGod^ that Ptrrfons or Things are termed (plricual, in the New-Tef- 
 t.imeiu-. Spirity as the vVrjrd is ufud to iignifv the third Perfon in 
 the Trinity, is the Subfiantive, ofwhictiis formed the Adjedive 
 fpiritual., in the holy Scriptures. Thus Chriftians are called fp ritual 
 Perfons, becaufe thev are born of the Spirit, and becaufe of the In- 
 dwelling and holy Influences of the Spirit of God in them. And 
 Tilings are called fpiritual as related to cht] Spirit of God j i Cor. 2. 
 13, 14. Which Thifigs alfo we fpeak., not in the Words which Mans 
 IVifdvn tcachethy but which the lidy Ghoji teacheth^ comparing fpiritual 
 Things with fpiritual But the natural Man receiveth not the Things of 
 the Spirit of God. Here ihc Apoftle h-mfelf exprefly fignifies, that by 
 fpiritual Things., he means the Things of the Spirit of God., and Things 
 which the Holy Ghojl Uaiheth, The lame is yet more abundantly ap_ 
 
 paren 
 
94 1'he firjl Sign Part III. 
 
 parent by viewing the whole Context. Again, Rom. 8. 6. To be car- 
 nally minded is Death : Btd to be fpirilually minded is Life and Peace, 
 The Aportle explains what he means b) being carnally and fpiritually 
 minded, in what follows in the 9th Verfe, and (hews that by being 
 fpritually minded, he means a having the Indwelling and holy Influ- 
 ences of the Spirit of God in the Heart. But ye are not in the Flefh, 
 but in the Spirit, iffo be the Spirit of God dwell in you. Now if any 
 Alan have not the Spirit of Chriit, he is none of his. The fame is evi- 
 dent by all the Context. But Time would fail to produce all the 
 Evidence there is of this, in the New-Teftamen. 
 
 And it muft be here obferved, that altho' it is with Relation to the 
 Spirit of God and his Influences, that Perfcns and Things are called 
 fpiritual ; yet not all thofe Perfons who are fuhie6i: to any Kind of 
 Influence of the Spirit of God, are ordinarily called fpiritual in the 
 New-Teftament. They who have only the common Influences of 
 God's Spirit, are not fo called, in the Places cited above, but only 
 thofe, who have the fpecial, gracious and faving Influences of God's 
 Spirit : As is evident, becaufe it has been already proved, that by 
 fpiritual Men is meant godly A4en, in Oppofition to natural, carnal 
 and unfan<5lify'd Men. And it is moft plain, that the Apoftle by fpi- 
 ritually minded, Rom. 8. 6. means gracioufly minded. And tho' the 
 extraordinary Gifts of the Spirit, which natural Aden might have, are 
 fometimes called fpiritual, becaufe they are from the Spirit ; yet na- 
 tural Men, whatever Gifts of the Spirit they had, were not, in the 
 ufual Language of the New-Te{^ament, called fpiritual Perfons. For 
 it was not by Men's having the Gifts of the Spirit, but by their having 
 the Vertues of the Spirit, that they were called fpiritual ; as is appa- 
 rent, by Gal. 6. I. Brethren., if any Man be overtaken in a Faulty ye 
 which are fpiritual rejiore fuch an one in the Spirit of Meeknefs. Meek- 
 nefs is one of thofe Vertue which the Apoftle had juft fpoken of, in 
 the Verfcs next preceeding, (hewing what are the Fruits of the Spirit. 
 Thofe Qt_jalifi cations are faid to be fpiritual in the Language of the 
 New- Teftament, which are truly gracious and holy, and peculiar to 
 the Saints. 
 
 Thus when we read of fpiritual VVifdom and Undcrftanding ( as in 
 Col. I. 9. JVe defre that ye may be filed with the Knowledge cf his 
 IVill^ in all Wifdom and fpiritual Undcrfhnding. ) Hereby is intend- 
 ed tlut Wifdom vcliich is gracious, and from the fandifying Influ- 
 "cnces of the- Spirit of God. For doubtlefs, hy fpiritual IVifdcm, is 
 ,'iTi'eaat that wi.ich is oppofite to what the Scripture calls natural IVif- 
 .^dom ; as the fpiritual A^an is oppofed to the natural Man. And 
 \herei"ore fpiritual Wifdom is doubtlefs the fame with that Wifdom 
 'which Is from r.bove, that the Apoftle James fpcaks of, Jam. 3. 17. 
 The IVifd^m that is from above ^ isfirjl pure, then peaceable^ gentle., &c, 
 for this the Apoftle oppofcs to natural Wifdom, Ver. 15. This 
 
 IVifdom 
 
Part III. of gracious Affections, ^^ 
 
 JViJdom defcendeth not from above ^ but is earthly^ fenfual the laft 
 
 Word in the Original is tiie fame that is tranflated natural^ in i Cor. 
 
 2. 14. 
 
 So that altho* natural Men maybe the SubjecSls of many Influences 
 of the Spirit of (jod, as is evident by many Scriptures, as Numb. 24. 
 2. I Sam. 10. 10. and 11. 6. and 16. 14. I Cor. 13. i, 2, 3, 
 Heb. 6. 4, 5, 6. and many others ; yet they are not in the Scnfe 
 of the Scripture, fpiriiual Perfons ; neitlicr are any of thofe EfF £ls, 
 common Gifts, Q^ialiiies or AffecSiions, that are from the Influence 
 of the Spirit of G'>d upon tlieni, called fpiritual Things. The 
 great Difference lies in thefe two Things. 
 
 I. The Spirit of God is given to the true Saints to dwell in them, 
 as his proper laftinir Abode ; and to influence their Hearts, as a Prin- 
 ciple of new Nature, or as a divine fupernatural Spring of Life and 
 A6tion. The Scriptures reprefent the Holy Spirit, not only as 
 moving, and occafionally influencing the Saints, but as dwellirig in 
 them as hs Temple, his proper Abode, and everlaliiiig Dwelling- 
 Piace ; i Cor. 3. 16. 2 Cor. 6. 16. John 14. 16, 17. And 
 he is reprefented as being there fo united to the Faculties of the S >ul, 
 tliat he becomes there a Principle or Spring of new Nature and Life. 
 
 So the Saints are Hiid to live by Chrill living in them, Gal. 2. 20. 
 Chrill by his Spirit not only is in them, but lives in them ; and fo 
 that they live by his Life ; fo is his Spirit united to them, as a Prin- 
 ciple of Life in them ; they don't only drink living Water, but this 
 living IVater becomes a JVell or Fountain of Water ^ in \ht^o\x\^ fpringing 
 up into fpiritual and everlajiing Life^ John 4. 14. and thus becomes a 
 Principle of Life in them ; ti^ts living Water, this Evangelitt himfelf 
 explains to intend the Spirit of God, Chap. y. 38,39. The Light 
 of the Sun of Righteoufnefs dc.n't only (bine upon them, but is fo 
 communicated to them that they fhine alfo, and become little Images 
 of that Sun which (hines upon them; the Sap of the true Vine is 
 not only conveyed into them, as the Sap of a Tree may be conveyed 
 into a VefTcl, but is c nveyed as Syp is from a Tree into one of it's 
 hving Branches, where it becomes a Principle of Life. The Spirit 
 of God being thus communicated and united to the Saints, they are 
 from thence properly denomin ned from it, -md are called fpiritual. 
 
 On the other Hand, tho* the Spirit of (lod may many Ways influ- 
 ence natural Men ; yet becaufe it is not thus communicated to them, 
 as an indwelling Principle, they don't derive any Denomination or 
 Character from it ; for there being no Union it is not their own. 
 The Light may (hine upon a Body that is very dark or black; and 
 tho' that Body be the Subj. a of the Light, yet, becaufe the Lieht 
 becomes no Principle of Light in it, fo as to caufe the Body to Oime, 
 hence that Body don't properly receive its Denomination from it, fo 
 
 as 
 
96 . 1'hejirji Sign Part III. 
 
 as to be called a lightfome Body. So the Spirit of God aiEting; upon 
 the Soul only, without communicating it fclf to be an active Principle 
 in it, can't denominate it fpiritual. A Body that continues black, 
 may be faid not to have Lights tho* the Light (hines upon it ; fo na- 
 tural Men are faid not to have the Spirit, ]ude T9. fcnfual, or natural 
 ( as the Word is elfe where render 'd ) having not the Spirit, 
 
 2. Another Reafon why the Saints and their Vertues are called 
 fpiritual, ( which is the principal Thing ) is that the Spirit of God, 
 dwelling as a vital Principle in theirSouls, there produces thofe Effed^s 
 wherein he exerts and communicates himfelf in his own proper Nature, 
 Holinefs is the Nature of the Spirit of God, therefore he is called in 
 Scripture the Holy GhoJ}. Holinefs, which is as it were the Beauty 
 and Sweetnefs of the Divine Nature, is as much the propei Nature 
 of the Holy Spirit, as Heat is the Nature of Fire, or Sweetnefs was 
 the Nature of that holy anointing Oil, which was the principal Type 
 of the Holy Ghoft in the Adofaick Difpeniation ; yea, I may rather 
 fay that Holinefs is as much the proper Nature of the Holy Ghoft, as 
 Sweetnefs was the Nature of the fweet Odour of thaiOintment. The 
 Spirit of God fo dwells in the Hearts of the Saints, that he there, as a 
 beed or Spring of Life, exerts and communicates himfelf, in this his 
 fweet and divine Nature, making the Soul a Partaker of God's Beau- 
 ty and Chrilt's Joy, fo that the Saint has truly Fellowfliip with the 
 Father, and with his Son Jefus Chrift, in thus having the Communion 
 or Participation of the Holy Ghoft. The Grace which is in the 
 Hearts of the Saints, is of the {l\me Nature with the divine Holinefs, 
 as much as 'tis pofTible for that Holinefs to be, which is infinitely lefs 
 in Degree ; as the Bri^htnefs that is in a Diamond which the Sun 
 fhines upon, is of the fame Nature with the Brightnefs of the Sun, 
 but only that it is as nothing to it in Degree. Therefore Chrift fays, 
 John 3. 6. That which inborn of the Spirit is Spirit; i. c. the Grace 
 that is begotten in the Hearts of the Saints, is fomething of the fame 
 Nature with that Spirit, and fo is properly called a fpiritual Nature ; 
 after the fame Manner as that which is born of the Flefh is Flefh, or 
 that which is born of corrupt Nature is corrupt Nature. 
 
 But the Spirit of (lod never Influences the Minds of natural Men 
 after this Manner. Tho' he may mfluence them many Ways, yet he 
 never, in anv of his Influences, communicates himfelf to them in his 
 own proper Ncjturc. Indeed he never a6fs difagreably to his Nature, 
 either on the Minds of Saints or Sinners : But the Spirit of God may 
 a6t upon Men acrrcablv to his own Nature, and not exert his proper 
 Nature in tl e Acfts and Fxercifes of their Minds : The Spirit of God 
 may a6t {o, that his Actions may be agreahle to his Nature, and yet 
 may not at all communicate himfelf in his proper Nature, in the Ef- 
 fect of that Aaion. Thus, for Inftance, the Spirit of God moved 
 
 upon 
 
Part III. .-.qt of gracious Affe6iio?js, gj 
 
 upon the Face of the Waters, and there was nothing difagreable to 
 hii Nature in that A(5lion ; but yet he did not at all communicate 
 himfcU" in that A6tion, there was nothing of the proper Nature of the 
 Holy Spirit in that Motion of the Waters. And fo he may a£l upon 
 the Minds of Men many Ways, and not communicate himfelf any 
 more than when he a6ls on inanimate Things. 
 
 Thus not only the Manner of the Relation of the Spirit, who Is the 
 Operator, to the Subje6V,of his Operations, is different ; as the Spirit 
 operates in the Saints, as dwelling in them, as an abiding Principle of 
 A6lion, whereas he doth not fo operate upon Sinners ; but the Influ- 
 ence and Operation itfelf'xs different, and the Ejfe5l wrought exceeding 
 different. So that ndt only the Perfons are c^led fpirituai, as having 
 the Spirit of God dwelling in them ; but thofe Qualifications, Affec- 
 tions and Experiences that are wrought in them by the Spirit, are 
 ?i\{o jpiritual, and therein differ vaftly in their Nature and Kind from 
 all that a natural Man is or can be the Subjedt of, while he remains in 
 a natural State ; "and alfo from all that Men or Devils can be the 
 Authors of : 'Tis a fpiritual Work in this high Senfe ; and there- 
 fore above all other Works is peculiar to the Spirit of God. There 
 is no Work fo high and excellent ; for there is no Work whereinGod 
 does fo much communicate himfelf, and wherein the meer Creature 
 hath, in fo high aSenfe,aParticipation of God ; fo that it is expreffed in 
 Scripture by the Saints being made Partakers of the divine Nature^ 
 2 Pet. 1 . 4. and having God dwelling in them^ and they in Gttd^ i John 
 4. 12, 15, 16. and Chap. 3. 2t. and having Chrift in them, John. 
 17. 21. Rom. 8. 10. being the Temples of the living God, 2 Cor. 6. 
 16. living by Chriji's Life, Gal. 2. 20. being made Partakers of 
 God's Ho linefs, Heb. 12. 10, having Chriji's Love dwelling in them^ 
 John 17. 26. having his Joy fulf lied in them, John 17. 13. feeing 
 Light in God's Light, and beif?g made to drink of the River of God^s 
 Pleafures, Pfal. 36. 8, 9. having Fellowjhip with God, or communi- 
 cating and partaking with him ( as the Word Tiginifies ) i John i. 3, 
 Not that the Saints are made Partakers of the Effence of God, and 
 fo zrc Godded with God, and Chrijied with Chrift, according to the 
 abominable and blafphemous Language and Notions of fomeHereticks ; 
 but, to ufe the Scripture Phrafe, they are made Partakers of God's 
 Fullnefs, Eph. 3. 17, 18, 19. John i. 16. that is, of God's fpi- 
 ritual Beauty and Happinefs, according to the Meafure and Capacity 
 of a Creature ; for (a it is evident the Word Fullnefs fignifies in Scrip- 
 tureLanguage. Grace in the Hearts of theSaints, being therefore the 
 moft glorious Work of God, wherein he communicates of the Good- 
 nefs of his Nature, it is doubtlefs his peculiar Work, and in an emi- 
 nent Manner, above the Power of all Creatures. And the Influences 
 of the Spirit of God in this, being thus peculiar to God, and being 
 ihofe wherein God does, in io high a Manner, communicate himfelf, 
 
 H and 
 
9? The jirjl Sign Part. III. 
 
 and make the Creature Partaker of the divine Nature, ( the Spirit of 
 God communicating it felf in its own proper Nature ) This is 
 what I mean by thofe Influences that are divine^ when 1 fay that truly 
 gracious Affe^'ions do arifefrom thofe Influences that are fpiritual and di- 
 vine. 
 
 The trueSaints only have that which is fpiritual ; others have nothing 
 which is divine, in the Senfe that has been fpoken of. They not only 
 have not thefe Communications of the Spirit of God in fo high a 
 Degree as the Saints, but have nothing of that Nature or Kind, For 
 the Apoftle ya?nes tells ui, that natural Men have not the Spirit ; and 
 C^ift teaches the Neceffity of a New- Birth, or a being born of the 
 Spirit, from this, that He that is born of the Flejhy has only Flcjl:)^ and 
 no Spirit^ J^^^ 3* ^« They have not the Spirit of God dwelling in 
 them in any Degree ; for the Apoftle teaches, that all who have the 
 Spirit of God dwelling in them are fome of his, Rom. 8. 9, 10, 11. 
 And an having the Spirit of God is fpoken of as a certain Sign that 
 Perfons fhall have the eternal Inheritance ; for 'tis fpoken of as the 
 Earneft of it, 2 Cor. i. 22. and 5. 5. Eph. i. 14. and an having 
 any Thing of the Spirit is mentioned as a fure Sign of being in Chrifi", 
 
 1 John 4. I ^. Hereby knozv we that we dwell in him, heCaufe he hath 
 given us of his Spirit. Ungodly A4en, not only han't fo much of the 
 divine Nature as the Saints, but they are not Partakers of it ; which 
 implies that they have nothing of it ; for a being Partaker of the di* 
 vine Nature is fpoken of as the peculiar Priviledge of the true Saints, 
 
 2 Pet. I. 4. Ungodly Men are not Partakers of God's Holinefs^ 
 Heb. 12. 10. A natural Man has no Experience of any of thofe 
 Things that are fpiritual : The Apoille teaches us that he is fo far 
 from it, that he knows nothing about them, he is a perfe6l Stranger 
 to them, the Talk about fuch Things is all Foolifhnefs and Nonfenfe 
 to him, he knows not what it means, i Cor. 2. 14. The natural 
 Alan receiveth not the Things of th^ Spirit of God ; for they are FooliJJ}- 
 nefs to him ; neither can he know them ; becaufe they are fpiritually dij- 
 cerned. And to the like Purpofe Chrift teaches us that the World is 
 wholly unacquainted with the Spirit of God, John 14. 17. Even 
 the Spirit of Truth., whom the World cannot receive:, becaufe it feeth him 
 not, neither knoweth him. And 'tis further evident, that natural Men 
 have nothing in them of the fame Nature with the true Grace of the 
 Saints, becaufe the Apoftle teaches us that thofe of them who go fur- 
 theft in Religion, have no Charity., or true chriftian Love, i C<7r.Chap. 
 13. So Chrift elfewhere reproves thePhari fees, thofe high Pretenders 
 to Religion, that they had not the Love of God in thern., John 5. 42. 
 Hence natural Men have no Communion or Fcllowlhip with Chrift, 
 or Participation with him, (as thefe Words fignify) for this is fpoken 
 of as the peculiar Privilege of the Saints, i John i. 3. together with 
 Vcrfe 6, 7. and i 6>, i. 8, 9. And tlie Scripture fpeaks of the 
 
 actual 
 
Part III. of gracious AfcSiidns, ^^ 
 
 actual Being of a gracious Principle in the Soul, tho* in itt firft be- 
 ginning, as a Seed there planted, as inconfiftent with a Man's being a 
 Sinner, i John 3. 9. And natural Men are reprefent^d in Scripture 
 as having no fpiritual Light, no fpiriti'al Life, and no fpiritual Being ; 
 and therefore Converfion is often compared to opening the Eyes of 
 the Blind, raifing the Dead, and a Work of Creation, (wherein Crea- 
 tures are made entirely new) and becoming new born Children. ' 
 
 From thefc Things it is evident, that thofe gracious Influences 
 which theS^ts are theSubjedts of, & theEffc(Sls of God'sSpirit whiclf 
 they experience, are entirely above Nature, altogether of a different 
 Kind from any Thing that Men find within themfelves by Nature, or 
 only in the Exercifc of natural Principles ; and are Things which no 
 Improvement of thofe Qualifications, or Principles that are natural, 
 no advancing or exalting them to higher Degrees, and no Kind' of 
 Ccmpofition of them, will ever bring Men to ; becaufe they not only 
 differ from what is natural, and from every Thing that natural Men 
 experience, in Degree and Circumfbnces ; but alfo in Kind ; and 
 are of a Nature valtiy more excellent. And this is what I mean by 
 fupcrnatural^whfin I fay, ihzt. gracious Jffc{fions are from thofe Influences 
 that are fupernatiiral. • ' 
 
 From hence it follows, that in thofe gracious Exercifes and Affec- 
 tions which are wrought in the Minds of the Saints, thro' the faving 
 Influences of the Spirit of God, there is a new inward Perception 
 or Senfation of their Minds, entirely different in its Nature and Kind, 
 from any Thing that ever their Minds were the Subje^s of before 
 they were fandified. For doubtlefs if God by his mighty Power 
 produces fomething that is new, not only in Degree and Circum- 
 Ifances, but in its whole Nature, and that which could be produced 
 by no exalting, varying or compounding of what was there before, 
 or by addmg any Thing of the like Kind ; I fay, if God produces 
 fomethmg thus new in a Mind, that is a perceiving, thinkincr, con- 
 fcious Thing ; then doubtlefs fomething entirely new is felt, or per- 
 ceived, or thought ; or, which is the fame Thing, there is fome new 
 Senfation or Perception of the Mind, which is entirely of a new Sort, 
 and which could be produced by no exalting, varying or compound- 
 ing of that Kmd of Perceptions or Senfations which the Mind had 
 before ; or there is what fome Metaphyficians call a mwfmple Idea. 
 IfCirace be, m the Senfe above defcribcd, an entirely new K^nd of 
 Prmciple; then the Exercifes of it are alfo entirely a new Kind of 
 Exercifes. And if there be in the Soul a n^w Sort of Exercifes which 
 It ]<^ confcious of, which the Soul knew nothing of before, and which 
 no Improvement, Compofition or Management of what it was before 
 confcious or fcnfible of, could produce, or any Thing like it ; then 
 It follows that the Mind has an entirely new Kind of Perception or 
 Senfation ; ai)d here is, as it were, a ntyf fpiritual Senfe that the 
 
 H 2 Mind 
 
lOO "fhejir/i Stgn Part III. 
 
 Mind haa^ or a Principle of new Kind of Perception or fpiritual 
 Senfatign^ which is in its whole Nature different from any former 
 Kinds of Senfation of the Mind, as Tafting is diver fe from any of 
 the other Senfes ; and fomething is perceived by a true Saint, in the 
 Exercife of this new Senfe of Mind, in Ipiritual and divine Things, 
 as entirely diverfe from any Thing that is perceived in them, by na- 
 tural Men, as the fweet Tafle of Honey is diverfe from the Ideas 
 Men get of Honey by only looking on it, and feeling of it. So that 
 the fpiritual Perceptions which a fandified and fpiritual Perfon has, 
 are not only diverfe from all that natural Men have, after the Man- 
 ner that the Ideas or Perceptions of the fameSenfe may differ one from 
 another, but rather as the Ideas and Senfations of different Senfes do 
 differ. Hence the Work of the Spirit of God in Regeneration is 
 often in Scripture compared to the giving a new Scnie^ giving Eyes 
 to fee, and Ears to hear, unftopping the Ears of the Deaf, and operf- 
 Ing the Eyes of them that were born Blind, and turning from Dark- 
 nefs unto Light. And becaufe this fpiritual Senfe is immenfely the 
 moft noble and excellent, and that without which all other Principles 
 of Perception, and all our Faculties are ufelefs and vain ; therefore 
 fhe giving this new Senfe, with the bleffed Fruits and Effects of it in 
 the Soul, is compared to a raifing the Dead, and to a new Creation. 
 
 This new fpiritual Senfe, and the new Difpofuions that attend it, 
 are no new Faculties, but are new Principles of Nature. I ufe the 
 Word Principles, for want of a Word of a more determinate Signifi- 
 cation. By a Principle of Nature in this Place, I mean that Foun- 
 dation which is laid in Nature, either old or new, for any particular 
 Manner or Kind of Exercife of the Faculties of the Soul ; or a natu- 
 ralHabit orFoundation for A6lion, giving aPerfon Ability &Difpofition 
 to exert thcFacuities inExercifes of fuch acertainKind ; fothat to ex- 
 ert theFaculties in thatKind of Exercifes,maybe faid to be hisNature. 
 So this new fpiricualSenfe is not a newP'aculty of Underftanding,but it 
 is a new Foundation laid in theNature of the Soul, for a new Kind of 
 Exercifes of the fame Faculty of Underfland ing. So that new holy 
 Difpofitions of Heart that attends this new Senfe, is not a new Faculty 
 of Will, but a Foundation laid in the Nature of the Soul, for a new 
 Kind of Exercifes of the fame Faculty of Will. 
 
 The Spirit of God, in .^11 his Operations upon the Minds of natural 
 Men, only moves, impre ffes, aflilis, improves, or fome Way a6ts up- 
 on natural Principles ', but gives no new fpiritual Principle. Thus 
 ^vhen the Spirit of God gives a natural Man Vifions, as he did Balaam, 
 he only impreiles a natural Principle, viz, the Senfe of feeing, imme- 
 diately exciting Ideas of that S^nfe ; but he gave no new Senfe ; nei- 
 ther was there any Thing fupernatural, fpiritual or divine in it. So 
 if the Spirit of God impreiTcs on a Man's Imaginfition, either in a 
 
 Dream, 
 
Part III. of gracious AffeSiiom, loi 
 
 Dream, or when he is awake, any outward Idezrs of any of theSenfes, 
 eiilicr \'oiccs, or Shnpcs and Colours, 'tis only exciting Ideas of the 
 r.iiTie Kind that he has by natural Principles and Senfcs. So if God 
 reveals to any natural Man, any fccret Fa6t j as for Inftance, feme- 
 thing that he iliall hereafter fee or hear ; this is not infufing or exerci- 
 iing any new fpiritual Principle, or giving the Ideas of any new fpiri- 
 tual Scnfe ; 'tis only impreiling, in an extraordmary Manner, the 
 Ideas that will hereafter he received by Sight and Hearing. So in 
 the more ordinary Influences of the Spiiit of God on itic Hearts of 
 Sinners, he only aliiils natural Piinciplcs to do the f^meVv^ork tea grca;- 
 crDcgree, which they dn of themfelvcs byNature. Thus the S'piritof 
 God bv his common Influences may afTid Men's natural Jngeniclity, 
 as he affilled Bezaleel and Aholiah in the curious Works of the Taber- 
 nacle : To he may afTift Mens natural Abilities in political Affairs, 
 and improve their Courage, and other natural Qi^ialifications \ as he if. 
 faid to h:iveput hisi.pirit on the feventy Elders, ^ onSanI, To , •» to gius 
 him miother Heart : fo God may greatly allift natural Men's Pveajon, 
 in their Reafoning about fecular Things, or about the Dedfnnes of 
 Religion, and may greatly advance the Clearnefs of their Apprehen- 
 fions and Notions of Tilings of Religion in many Refpcdls, without 
 giving any fpiritual Senfe. So in thofe Awakenings and Convictions 
 that natural Men may have, God only ^fTifts Confcitnce, uliich is a 
 natural Principle, to 60 that Work in a further Degree, which it na- 
 turally does. Confcience naturally gives Men an Apprehenfion of 
 Right and Wrosg, and fuggefts the Relation there is between Right 
 and Wrong, and a Retribution : The Spirit of God aflids Mcn'sCon- 
 fciences to do this in a greater Degree, helps Confcience againff the 
 ftupifying Infiuence of worldly C^bjecSts and their Lud?.^ And fo 
 there are many other Wa)s might be mention'd wherein the Spirit 
 a^s upon, a/Tifls and mxoves n^-tural Principles ; but after all, 'tis no 
 more than Nature moved, aded and improved; here is nothing fu- 
 pcrnatural and divine. But theSpirit of God in his fpirituallnfiuenccs 
 on the Hearts of his Saints, operates by infufing or excrcifing nev/, 
 divine and fupernaturalPrinciples ; Principles which are indeed a new 
 and fpiritual Nature, and Principles valtly more noble and excellent 
 than aJl that is in natural Men. 
 
 From what has been faid it follows, that all fpiritual and gracious 
 Affcdlions are attended with, and do arife from fome Apprehenlion, 
 Ideaor Senfation of Mind, which is in its whole Nature d'fferent,yea 
 exceeding difl:erent from all that is or can be in the Mind of a natural 
 Man ; and which tiie naturalMan difcerns nothing of,and hasnoA'Ian- 
 ner of Idea of, (agreeable to i Cor. 2. 14.) and conceives of no more 
 than aMan without theSenfe of Tafting can conceive of the fwcetTaflu 
 of Honey, or a Man without rhe Senfe of Hearing can conceive of the 
 Melody of a Tune, or a Man born Blind can have a Notion of the 
 Beauty of the Rainbow. 
 
 H 3 But 
 
:ios> T'he Jirjl Si^i Part III. 
 
 But here two Things muft be obferved In order to the right Under- 
 ftanding of this. 
 
 I. On the one Hand it muft be obferved, that not every Thing 
 which in any Rcfpe6l appertains to fpiritual Aft'ccftions, is new and 
 entirely different from what natural Men can conceive of, and do ex- 
 perience ; fome Things are common to gracious Affeclions with o- 
 ther Affe(£^ions ; many Circumrtances, Appendages and Effcfts are 
 common. Thus a Saint*s Love to God has a great many Things 
 appertaining to it, which are common wirh. a Man's natural Love to 
 a near Relation : Love to God makes a Man have Defires of the Ho- 
 ilour of God, and a Defire to pleafe him ; fo does a natural Man's 
 Love to his Friend make him defire his Honour, and defire to pleafe 
 him : Love to God caufes a Man to delight in the Thoughts of God, 
 and to delight in the Frefence of God, and to defire Conformity to 
 God, and the Enjoyment of God ; and fo it is with a Man*s Love to 
 his Friend ; and many other Things might be mention'd which are 
 common to both. But yet that Idea which the Saint has of the Love- 
 lincfs of God, and thatSenfation, and that Kind of Delight he has in 
 that View, which is as it were the Marrow and QuintefTence of his 
 Love, is peculiar, and entiiely diverfc from any Thing that a natural 
 Man has, or can have any Notion of. And even in ihofeThings that 
 Teem to be common, there is fomething peculiar : Both fpiritualLove 
 and Natural, caufe Defircs after the Objed beloved ; but they ben't 
 the fame Sort of Defires ; there is a Senfation of Soul in the fpirit-jal 
 Defires of one that loves God, which is entirely different from all na- 
 tural Defires : Both fpiritual Love and natural Love are attended with 
 Delight in the Obje6l beloved ; but the Senfations of Delight are not 
 the fame, but entirely and exceedingly diverfe. Natural Men may 
 have Conceptions of many Things t2bout fpiritual AffecSlicns ; but 
 there is fomething in them which is as it were the Nucleus, or Kernel 
 of them, that they have no more C^onceptions of, than one born blind 
 has of Colours, 
 
 It may be clearly illuftrated by this : We will fuppofe two Men ; 
 one is born without the Senfe of Tailing, the other has it ; the latter 
 loves Honey, and is grea-tly delighted in it becaufe he knows the fweet 
 Tafte of it ; the other loves certain Sounds and Colours : The Love 
 of each has many Things that appertain to it, v.'hich is common ; it 
 eaufes both to Defire and Delight in the ObjecSl beloved, and caufts 
 Grief when it i<; abfcnt,^V.— : But yet, that Idea or Senfation which 
 he who knows the Tafie of Honey, has of its Excellency and Sweet- 
 ncfs, thit is the Foundation of his Love, is entirely different from any 
 Thing the other has or can have ; and that Delight which he has in 
 Honey, is wholly diverfe I'rom anv Thing that the other can conceive 
 of; the' they both delight in their beloved Objc6ls. So both thefe 
 Perfons may in fome Refpe<£ls love the fame Objeft : The one may 
 bve a delicious Kind of Fruit, which is beautiful to the Eye, and of a 
 
 delicious 
 
Part III. of religious jlffe&iofis, 103 
 
 delicious Taftc ; not only becaufe he has feen it's pleafant Colours, 
 but knows it's fweet Tafte ; the other, perfedlly ignorant of this, 
 loves it only for its beautiful Colours : There are many Things feem, 
 in fome Refpe<51:, to be common to both ; both love, both delire, and 
 both delight ; but the Love, and Defirc, and Delight of the one, is 
 altogether divcife from that of the other. The Difference between 
 the Love of a natural Man and fpiritual Man is like to this ; but only 
 it muft be obferved, that in one Rcfpcdt it is vaftly greater, vi^.. that 
 the Kinds of Excellency which are perceived in fpiritual Objects, by 
 thefe different Kinds of Pel fons, are in themfelves vaftly more di- 
 ^'erfe, than the different Kinds of Excellency perceived in delicious 
 Fruit, by a fnfihig and a tajfclefs Man ; and in another Refpetl 
 it may not be fo great, viz. as the fpiritual Man may have a fpiritual 
 Senfe or T?.fic, to perceive that divine and moff peculiar Excellency, 
 but in fmall Beginning?, and in a very imperfecSl Degree. 
 
 2. On the other Hand, it muft be obferved, that a natural Man 
 may have thofc religious Apprehenfions and Affections, which may be 
 in many Refptcb very new and furprifuig to him, and what before 
 he did not conceive of ; and yet what he experiences be nothing like 
 the Exercifcs of a Principle of new Nature, or the Scnfations of a new 
 fpiritual Senfe : His Afl'^^(5lions may be very new, by extraordinarily 
 moving natural Principles, in a very new Degree, and with a great 
 many new Circumftances, and a new Co-operation of natural Affec- 
 tions, and a new Comnofuion of Ideas ; this may be from fome extra- 
 ordinary powerful Influence of Satan and fome great Dclufion ; but 
 there is nothing batNature extraordinarily acSled. As if a poorMan, 
 that had always dwelt in a Cottage, and had never looked beyond 
 the obfcure Village where he was born, fhould in a Jeft, be taken to 
 a magnificent City and Prince's Court, and there arrayed in princely 
 Robes, and fet in the Throne, with the Crown Royal on his Head, 
 Peers and Nobles bowing before him, and fliould be made to believe 
 that he was now a glorious Monarch ; the Ideas he would have, and 
 the Affe£lions he would experience, would in manv Refpeds be very 
 new, and fuch as he had no Imagination of before j but all is no 
 more, than only extraordinarily raifing and exciting naturalPrinciples, 
 and newly exalting, varying and compounding fuch Sort of Idcas^ 
 as he has by Nature ; here is nothing like giving him a new Senfe. 
 
 Upon the Whole, I think it is clearly manifeff,^ that all truly gra- 
 cious Aflcctions do arife from fpecial and peculiar Influences of "the 
 Spirit, working that fenfible Effea or Senfation in the Souls of the 
 Saints, which are entirely different from all that it is poffiblc a natu- 
 ral Man fliould experience, not only different in Degree andCircum- 
 ftances, but different in its whole Nature : So that a natural IVlan 
 not only cannot experience that which is individually the fame, but 
 can't experience any thing but what is exceeding diverfe, and iqi- 
 
 H 4 meafcly 
 
104 'Th\jirft Sign Part III. 
 
 menfely below it, in its Kind '; and that which the Power of Men o: 
 Devils is not fufficient to produce the like of, or any Thing of the 
 fame Nature. 
 
 J have infifted largely on this Mitter, hecaufe it is of great Im- 
 portance and Ufe, evidently todifcover and demonftrate the Delu- 
 ■fions of »y^/^^, in many PCinds of falfe religious AfFe6^ions, which 
 MuitituJes are deluded by, and probably have been in all Ages of the 
 chriftian Church ; and to fettle and determine many Ai tide's of Doc- 
 trine, concerning the Operations of the Spirit of God, and the Na- 
 ture of true Grace. 
 
 Now therefore, to apply thefe Things to the Purpofe of this D;f- 
 courfei : 
 
 Frorh hence it appears that ImprefTions which fome have made on 
 their Imagination, or the imaginary Ideas which they have of God, 
 or Ciirifl, or Heaven, or any Thing appertaining to Religion, have 
 nothing in them that is fpiritual, or of the Nature of true Grace. 
 7"ho' fuch Things may attend what is fpiritual, and be mixed with 
 it, yet in themfclves they have nothing that is fpiritual, nor are they 
 any Part of gracious Experience. 
 
 Here, for the Sake of the common People, I will e>{plain what is 
 intended by ImprcJJtons on the Imagination^ and imaginary Ideas » The 
 Imagination is that Power df the Mind, whereby it can have a Con- 
 ception, or Idea of Things of an external or outward Nature, (that 
 ts, of fuch Sort of Things as are the Objects of the outward Senfcs) 
 when thofe Things are not prefent, and ben't perceived by theScnfco. 
 It is called Imagination from the Word hnage ; becaufe thereby a 
 Perfon can have an Image of fome external Thing in his Mind, when 
 that Thinrr is not prefent in Reality, nor anvThing like it. All fuch 
 Kind of Things as we perceive by our five external Scnfe?, Seei>ig^ 
 Hearings Sindlvig^ Ta/ling and Feelings are external Things : And 
 when a Perfon has anjdea, or Image of any of thefe Sorts of Things 
 in his Mind, when they are not there, and when he don't really fee, 
 hea' , fmell, taftc, nor feel tb.em ; that is to have an Imagination of 
 them, and tiicfddeas arc imaginary Ideas : And when fuchKind ofldcas 
 ^re ftrongly imprefs'd upon the Mind, and the Image of them in the 
 Mind is very livclv, almoft as if one faw them, or heard tliem, ^c. 
 that is c.dled an hnprejjidn on the Imagination. Thus Colours, and 
 Shapes^ and a Form of Countenance, they are outward Things ; be- 
 caufe they are that Sort of Things which are the Objcds of the out- 
 ward S;nfe of Seeing : And therefore when any Perfon has in his 
 -Mind a lively Idea of any Shape, orColour, orForm ofCountenance ; 
 that is to have an Imagination of thofc Things. So if he has an Idea 
 cFfuch Sort of Liglu or D-irkncf;, as he perceives by the Senfe of 
 Seeing ; that is to have an Idea of outward Light, and fo is an Imagi- 
 iiaiion, So if he h^s an Idea of any Marks made on Paper, fuppofe 
 
 Letters 
 
Part III. of gracious j!ffe5IioJis. loj 
 
 Letters and Words written in a Book ; that is lo have an external 
 and imaG^in.iry Idea oi Tccli Kind ofl^hings as we foinctiir.rro perceive 
 by our hodilv Eyes. And when we have the Ideas of ihat Kind of 
 Thini>s which we perceive by any of the othcrStJifes, as of an)Sounos 
 or Voices, or Words fpoken ; this is only to liave Ideas c-f outward 
 Things, viz. of fuch Kind of Tilings as are perceived by the external 
 Senfe of Hearing, and fo that alfo is Imagination: ar.d when thefc 
 Ideas arc livclily iniprcfb'd, almoll- as if they were really lieard wilh 
 the Ears, this is to h:ive an Imprdlion on thir Imagination. And fo I 
 might go on, and Inflance in the Ideas of Tilings appertaijiing to tlie 
 other three Senfcsof iVW//";/^, Taftlng and Feeling. 
 
 Many wlio have had f<jch Tl)inp;s have very ignorantly fuppofcd 
 them to be of the Nature of fpiritual Difcoveries. They have had 
 lively Ideas of fomc external Shape, and beautiful I'oiin of Counte- 
 nance ; and this they call fpiritually feeing Cliriih Senieliaxe had 
 impref-j'd upon them Ideas of a great outward Light ; and this licy 
 call a fpiritual Difcovery of God*s or Chrill'sCjiory. Some have had 
 Ideas of ChrifPs hanging on the Crofs, and his Blood iunning from 
 his Wounds ; and this they call a fpiritual Sigiit of Chrifl crucifv'd, 
 and the Way of Salvation by his Blood. Some have feen )iim w.ih 
 hisArms open ready to embrace them ; and this they call a Discovery 
 of the Suiiiciency of Chrifi^ Grace and Love. Some have had live- 
 ly Ideas of Heaven, and of Chril't on his Throne there, and fliijiing 
 Ranks of Siinis and Ancels ; and this they call feeing Heaven opcn'd 
 to them. Some from Time to Time have had a lively Idea of a 
 Perfon of a beautiful Countenance fmiling upon them ; and this they 
 call a fpiritual Difcovery of the Love of Chrifl to their Souls, and 
 tailing the Love of Chrifh And thev look upon it a fufficient Evi- 
 dence that thefe Things are fpiritual Difcoveries, and that they fee 
 them fpiritually, becaufc they hy they d(>n't fee thefe Things with 
 their bodily Eyes, but in their Hearts ; for they can fee them when 
 their Eyes are fliut. And in like Manner, the Imaginations of fome 
 have been imprcfs'd with Ideas of the Senfe of Hearing ; they have 
 had Ide^s of Words, as if they were fpoke to them ; fometimes they 
 are the Words of Scripture, and fometimes otherWords : They have 
 had Ideas of Chrift's fpeaking comfortable Words to them. Thefc 
 Things they have called having the inward Call of Chrift, hearing the 
 Voice of Chrifl: fpiritually in their Hearts, having the Witnefs of the 
 Spirit, and the inward Teftimony of the Love of Chrift, is'c,-- 
 
 The common, and lefs confiderate and underftanding Sort of Peo- 
 ple, are the more ealily led into Apprehenfions that thefe Things are 
 fpiritual Things, becaufe fpiritual Things being invifible, and not 
 Things that can bs pointed forth with the Einger, we are forced to 
 ufe figurative Expreilions in fpeaking of them, and to borrow Names 
 from external and fendble Objeds to fjgnify them by. Thus we call 
 
io6 T^hejirjl Sign Part III. 
 
 a dear Apprehcnfion of Things fplritual by the Name of Light', and 
 an having fuch an Apprchcnlion of fuch or fuch Things, by theNamc 
 o^ feeing fuch Things ; artd the Convidlion of the Judgment, and the 
 Pcrfu'sfion of the Will, bv the Word ofChriftinthc Gofpel, we 
 fi^nify by fpiriiually hearing the Coll of Ckrijl '. And the Scripture it 
 felf abounds with fuch hke figurative ExpreiHons. Perfons hearing 
 thefe often ufed, and having prcfs'd upon them theNeceflity of having 
 their Eyes open'd, and having a Difcovery of fpiritual Things ; and 
 feeing Chrift in his Glory, and having the inward Call, and the like, 
 they ignorantly look and wait for fome fuch external Difcoveries, and 
 imaginary Views as have been fpokcn of; and when they have them, 
 are confident that now their Eyes are open'd, now Chrift has difco- 
 vered himfclf to them, and they are his Children ; and hence are ex- 
 ceedingly affected and elevated with their Deliverance and Happinefs, 
 and many Kinds of Affedions are at once fet in a violent Motion in 
 them. 
 
 But It is exceeding apparent that fuch Ideas have nothing in them 
 which is fpiritual and divine, in ihe Senfe wherein it has been demon- 
 itrated that nil gracious Experiences are fpiritual and divine. Thefe 
 external Ideas are in no wife of fuch a Sort, that they are entirely, 
 and in their whole Nature diverfe from ail that Men have by Nature, 
 perfc611y different from, and vaflly above any Senfation. which 'tis 
 polTible a Man fliould have by any natural Senfe or Principle, fo that 
 in order to have them, a Man muft have a new fpiritual and divine 
 Senfe given him, in order to have any Senfations of that Sort : So far 
 from this, that they are Ideas of the fame Sort which we have by the 
 external Senfes, that are fome of the inferlour Powers of the humane 
 Nature ; they are meerly Ideas of external Objects, or Ideas of that 
 Nature, of the fame outward fenfitive Kind ; the f\me Sort of Sen- 
 fations of Mind (differing not in Degree, but only in Circumftances) 
 that wc have by thofc natural Principhs which are common to us, 
 with the Beafts, i;/%. the five external Senfes. This is a low, mife- 
 rable Notion of fpiritual Senfe, to fuppofe that 'tis only acor.veiving 
 or imagining that Sort of Ideas which we have by our animal Senfes, 
 which Senfes the Beafts have in as great Perfection as we ; it is, as it 
 were, a turning Chrift, or the divine Nature in the SouJ, into a mcer 
 Animal. There is nothing wanting in the Soul, as it is by Nature, 
 to render it incapable of being the Subject of all thefe external Ideas, 
 without any new Principles. A natural Man is capable of having an 
 Idea, and a lively Idea of Shapes and Colours and Sounds when they 
 arc abfcMt, and as capable as a regenerateMan is : So there is nothing 
 fupcrnatural in them. And 'tis known by abundant Experience, 
 that 'tis not the advancing or perfecting humancNature,whIch makes 
 Perfons more capable of having fuch lively and ftrong Imaginary Ideas, 
 but that on the contrary, the Weakncfs of Body and Mind, and Dif- 
 
 tempers 
 
Part III. oj gracious AffeBlons, 107 
 
 tempers of B<>cly, makes Pcrfons abundantly nicrc fufccptivc of fuch 
 ImpreHions \, 
 
 As to a truly fpiritunl Sulfation, not only is the Manner of its co- 
 ming; into the Mind extraordinary, but the Senfation it fclf is toiallv 
 divcrfe from all lliat Men have, or can have, in a State of Nature, as 
 Jias been flicwn. But as to thcfe external Ideas, tlio' thtWay of tiicir 
 coming into theMind is foinetimcs unufual, yet theldeas in themfclvfs 
 are not the better for that ; they are Hill of no different Sort from 
 what Men liave ])y their Senfes ; they are of no higher Kind, nor a 
 whit better. For Inflance, the external Idea a Man has now ot 
 Chrift hanging on the Crofs, and fheddinghis Blood, is no better in it 
 felf, than the external Idea that the 'Jews his Enemies had, who (locd 
 round his Crofj and faw this with their bodily Eves. The imriginarv 
 Jdea which Men have now, of an external Brightncfs and (jlory of 
 Crod, is no better than the Idea the wicked Congregation in the 
 Vv'ilderncrs iiad of the external Glory of the Lord at Mount S>inaiy 
 when they faw it with bodily Eyes ; or any better than that Idea 
 which Millions of curfcd Reprobates will have of the external Cjlory 
 of Chrift at the Day of Judgment, who (hall fee, and have a very 
 lively Idea of ten thoufand Times greater external Glory of Oirift, 
 than ever yet was conceived in any Man's Imagination f ; yea, th<? 
 
 Ima&c 
 
 " Conceits and Whimfeys abound mofl in Men of weak Rea- 
 " fon ; Children, and fuch as are crack'd in their Underftand- 
 " (landing have moft of them ; Strength of Rcafon banifhcs 
 " them, as the Sun does Miffs and Vapours. But now the 
 <* more rational any gracious Pcrfon is, bv fo much more is he 
 «« fix'd and fettled and fatisficd in the Grounds of Religion : 
 <« Yea, there is the higheft and pureff Reafon in Religion ; and 
 " when this Change is wrought upon Men, it is carried on in a 
 " rational Way, ^Ifai. i. i8. John iq. 9. " FlaveFs Prepa- 
 ration for Sufferings, Chap. 6. 
 
 « If any Man fhould fee, and behold Chrift really, immediate- 
 *' ly, this is not the faving Knowledge of him. I know the 
 ** Saints do know Chrift as if immediately prefent ; they are 
 '< not Strangers by their Diftance : If others have feen him 
 " more immediately, I will not difpute it. But if they have 
 *' feen the Lord Jefus as immediately as if here on Earth, yet 
 ** Capernaum faw him fo ; nay fomc of them were Difciples for 
 •« a Time, and followed him, John 6. And yet the Lord was 
 *< hid from their Eyes. Nay, all the World (hall fee him in 
 «« his Glory, which fhall amaze them ; and yet this is far fhort 
 ** of having the faving Knowledge of him, which the Lord doth 
 
 '* communicate 
 
io6 The Jirji Sig?i ' Part III. 
 
 Image of Chrift, which Men conceive in their Imaginations, is not 
 in its own Nature, of any fuperiour Kind to the Idea the Papifrs con- 
 ceive of Cliriit, by the beautiful and aftedit^g Images of him which 
 they fee in their Churches ; (tho' the Way of their receiving the Idea 
 may nftt be fo bad) nor are the Affections they have, if built prima- 
 rily on fuch Imaginations, any better than the Affe«ftions raifcd in the 
 ignorant People, hy the Sight of thofe Image?, which oftentimes are 
 very great ; efpeciaily wlien thefe Images, thro' the Craft of thePritfts, 
 r.re made to move, and fpeak, and weep, and the like *. Aieerly 
 the Way of Perfons receiving thefe imaginary Ideas, don't alter the 
 Nature of the IJeab themfelves that are received: Let them be re- 
 ceived in what Way they will, they are (lill but external Ideas, or 
 Ideas of outward Appearances, and {o are not fpiritual. Yea, if 
 Men fhouid a6tually receive fuch external Ideas by the immediate 
 Power of the molt highGod upon their A4inds, they would not be fpi- 
 ritual, they would be no mere than a common Work of the Spirit of 
 God ; as is evident in Fa6t, in the Inftance o( Balaam, who had im- 
 prcfs'd on his Mind, by Ciod himfelf, a clear and lively oiitwaid Re- 
 prefentation or Idea of Jefus Chrill:, as the Star rtfing out of Jacob, 
 when he heard the IVords of God^ and knew the Kmivlcdge of the moll 
 High^ and faw the Vifion of the Almighty^ falling into a Trance, Numb. 
 24. 16, 17. But yet had noManner of fpiriiualDifcovery ofChrifl: ; 
 that Day-Star never fpiritually rofe in his Heart, he being but a na- 
 tural Man. 
 
 And as thefe external Ideas have nothing divine or fpiritual in their 
 Nature, and nothing but what natural Men, without any new Prin- 
 
 '' communicate to the Elect. So that tho' you fee the Lord 
 
 " fo really, as that you become familiar with him,vetLuke 13. 
 
 " 26. Lord, have zve not cat and drank, hc.—'2^u6. fo perifli ". 
 Shepard's Par. of the ten Virgins, P. I. p. 197, 198. 
 
 '* i>atan is transformed into an Angel of Light : And hence 
 
 *' we have heard that fome have heard Voices ; fome have 
 
 " fcen the very Blood of Chrift dropping on them, and his 
 
 " Wounds in his Side ; fome have feen a great Light fhining 
 
 '* in the Chamber ; fome wonderfully affcifted wi'h- their 
 
 *'^ Dream? ; fome in great Diftrefs have had inward Witnefs, 
 
 " Thy Sins are forgiven-, and hence fuch Liberty and Joy, that 
 
 *' they are ready to leap up and down the Chamber. O adul- 
 
 " terous Generation ! This is natural and ufual with Men, 
 
 '* they would fain fee Jefus, and have him prefent fo give 
 
 '< them Peace ; and hence Papifts have ins Images. Wo to 
 
 '^ them that have no other manifefled Chrift, but fuch an 
 
 " one ". Shepard's Par. of the ten Virgins, P. L p. 198. 
 
 ciples, 
 
Part II. to dijVmguif!) Affections, 1C9 
 
 ciples, arc capable of; fo there is nothing in their Nature which re- 
 quires that pcciiHar, inimitable and unparallel'd Exercife of the glori- 
 ous i-'ovver of God, in order to their Production, which it lias been 
 ihown there is in the the ProduiSlion of true Grace. There ap- 
 pears to be notliing in their Nature above the Power of the Devi), 
 ris certainly not above the Power of ^atan to lugged Thoughts to 
 Men ; becaufc other wife he could not tempt them to Sin. And ii 
 lie can fuggeft any Thoughts or Ideas at all, doubtlefs imaginary one?, 
 or Ideas of Things external are not above his Power f ; for the ex- 
 ternal Ideas Men have are the loweft Sort of Ideas. Thefe Ideas 
 may be raifcd only by Imprcflions made on the Body, by moving the 
 animal Spirits, and imprcfling the Brain. Abundant Experience does 
 certainly fliow, that Alterations in the Body will excite imaginary or 
 external Ideas in the Mind ; as often, in cafe of a high Fever, Mc- 
 lancholly, ifc. Thefe external Ideas are as much below the more 
 intellcftual Excrcifcs of the Soul, as the Body is a Icfs noble Par: of 
 Man than the Soul. 
 
 And there is not only nothing in the Nature of thefe external Ideas 
 or Imaginations of outward Appearances, from whence we can infer 
 that th'jy are above the Power of the Devil ; but it is certaiii alfo 
 that the Devil can excite, and often hath excited fuch Ideas. They 
 w<:re external Ideas which he excited in the Dreams and Virioi:s of the 
 falfe Prophets of old, who were under the Influence of lying Spirits, 
 that we often read of in Scripture, as Z)^«/. 13. i. 1 Kings 22.22. 
 Ifa'i. 28. 7. E-^ek, 13. 7. 'Lech. 13. 4. And they were external 
 Ideas that he often excited in the Minds of the heathen Priefts, Ma- 
 gicians and Sorcerers in their Vifions and Extafies ; and they were 
 external Ideas that he excited in the Mind of the Man Chrift Jefus, 
 when he fliewed him all tine Kingdoms of the World with the Glory 
 of them, when thofe Kingdoms were not really in Sight. 
 
 And \{ Satan^ or any created Being, has Power to imprefs the 
 Mind with outward Reprefentations, then no particular Sort of out- 
 ward Reprefentations can be any Evidence of a divine Power. Al- 
 mighty Power is no more rcquiiite to reprefcnt the Shape of Man to 
 the Imagination, than the Shape of any Thing elfc : There is no 
 higher Kind of Power necefTary to form in the Brain one bodily Shape 
 or Colour than another : It needs a no more glorious Power to repre- 
 fent the Form of the Body of Man, than theP'orm of a Chip or Block ; 
 
 *' Confider how difficult, yea and impoiTible it is to determine 
 " that fuch a Voice, Vifion or Revelation is of God, and that 
 ** Satan cannot fe'gn or counterfeit it ; feeing he hath left no 
 <« certain Marks by which we may diftinguifh one Spirit from 
 ** another '\ FlavgV^ Caufes and Cures of mental Errors, 
 Caufc 14. tho' 
 
no The firft Sign Part III, 
 
 ^ tho' it be of a very beautiful human Body, with a fwcct Smile in his 
 Countenance, or Arms open, or Blood running from Hands, Feet, 
 and Side : That Sort of Power which can reprefent Black or Dark' 
 nefs to the Imagination, can alfo reprefent White and fhiniiig Bright- 
 ncii : The Power and Skill which can well and exactly paint a Straw, 
 or aStick of Wood, on a Piece of Paper orCanvas ; the fame inKind, 
 only perhaps further improved, will be fufficient to paint the Body of a 
 Man, with great Beauty and in royal Majcliy, or a magnificentCity, 
 pav'd with Gold, full of Brightnefs, and a gloriousThrone, ^r. So 'tis 
 no more than the fame Sortof Power that is requifite to paint one as 
 the other of thcfe on the Brain. The fame Sort of Power that can 
 put Ink upon Paper, can put on Leaf-Gold. So that it is evident to 
 a Demonftration, if we fuppofe it to be in the Devil's Power to make 
 any Sort of external Reprefentation at all on the P^incy, ( as without 
 Doubt it is, and never any one queftioned it who believed there was 
 a Devil, that had any Agency with Mankind ) I fay, if fo, it is de- 
 monftrably evident that a created Power may extend to all Kinds of 
 external Appearances and Ideas in the Mind. 
 
 From hence it again clearly appears, that no fuch Things have any 
 thing in them that is fpiritual, fupernatural and divine, in the Senfe 
 in which it has been proved that all truly gracious Experiences have. 
 And tho' external Ideas, thro' Man's Make and Frame, do ordinarily 
 in fome Degree attend fpiritual Experiences, yet thefe Ideas are no 
 Part of their fpiritual Experience, any more than the A4otion of the 
 Blood, and Beating of the Pulfe, that attends Experiences, are a Part 
 of fpiritual Experience. And tho' undoubtedly, thro' Men's Infir- 
 mity -in the prefent State, and efpecially thro' the weak Conftitution 
 of fome Perfons, gracious AfFe6lions which are very ftrong, Ao ex- 
 cite lively Ideas in the Imagination ; yet 'tis alfo undoubted, that 
 when Perfon's AfFe6lions zr^ fowided en Imaginations, wliich is often 
 the Cafe, thofe Affections are meerly natural and common, becaufc 
 they are built on a Foundation that is not fpiritual ; and fo are entire- 
 ly different from gracious Affe^lions, which, as has been proved, do 
 evermore arife from thofe Operations that are fpiritual and divine. 
 
 Thefe Imao^inations do oftentimes raife the carnal Affec^iions of 
 Men to ah exceeding great Height i : And no wonder, when the 
 
 Subjects 
 
 t There is a remarkable PafTage of Mr. John Smithy in his Dif- 
 courfe on the Shortncfs of a PharifaicRighteoufnefs, p. 370,371, 
 of his Selc6l Difcourfes, defcribing that Sort of Relig-ion which 
 is built on fuch a Foundation as I am here fpeaking of. I can- 
 not forbear tranfcribing the whole of it. Speaking of a Sort of 
 Chriftians, whofe Lite is nothing but a ftrong Energy of Fancy, 
 
 he 
 
Part III. of gracious Jffedions, iii 
 
 Subiril.s of t'.icm have pn ignorant, but uiKloubtinc; Pcrfwafion, that 
 tiicv arc divine ^danik■ftations, which the great Jehovah immcdi.-itely 
 
 mak'S 
 
 he fjy?, *' Leafi: their Religion might too grody diicover it felf 
 ♦•' to be notliing elfe but a Piece of Art, there may be fcmetimes 
 •« fuch extraordinary Motions f^irrtd up within them, which 
 »< may prevent all their own Thought^, that they may fcem to 
 *' be a true Operation of the divine Life ; when yet all this is 
 *' nothing elfe bdt the Energy of their own Self-Love, touch'd 
 "*• with fome Fxeflily Apprehcnlions of divine Things, and ( x- 
 " cited by them. There arc fuch Things in our chriilian Re- 
 *<■ ligion, when a carnal, unhallowed Mind takes the Chair, 
 t' and gets the expounding of them, mav fcem very delicious to 
 '- the flefhly Appetites of Men ; fome Do6lrines and Notions 
 << of free Grace and Juflification, the maojnificent Titles of 
 *' Sons of God and Heirs of Heaven, ever flowing Streams ot" 
 «« Joy and Pleafure that blelTed Souls (iiall fwim in to all Etcr- 
 •' nity, a gloriousParadife in theWorld to come, always fnring- 
 " ing up with well-fcented and frngrant Beauties, a new ^Jeru- 
 " falem paved with Gold, and befpangled with Stars, compre- 
 '' bending in its vaft Circuit fuch numberlefs Varieties, that a 
 «« bufy Curiofity may fpcnd it fcif about to all Eternity. I 
 *' doubt not but that fcmetimes the moll: flcfhly and earthly 
 *' Men, that fly in their Ambition to the Pomp of this World, 
 '' may be fo ravifhed with the Conceits of fuch Things as thefe, 
 «' that they may feem to be made Partakers of the Powers 
 *' of the World to come. I doubt not but that they 
 <« mio^ht be much exalted with them, as the Souls of crazed or 
 <« diffrafted Perfons feem to be fometimes, when their Fancies 
 <« play with thofe quick and nimble Spirits, which a diftemner'd 
 «« Frame of Body, and unnatural Heat in their Heads, beget 
 <« within them. Thus may thefe blazing Comets rife up above 
 " the Moon, and climb higher than the Sun ; which yet, be- 
 «' caufe thev have no folid Confiftence of their own, and are of 
 «« a bafe and earthly Alloy, will foon vanifli and fall down 
 *' again, being only born up by an external Force. They may 
 << feem to themfclves to have attained higher than thofe noble 
 «' Chriftians, that are gently moved by the natural Force of 
 *' true Goodnefs : They feem he pleniores Deo, [i. e. more 
 «' full of God ] than thofe that are really informed and adua- 
 •'t ted by the divine Spirit, and do move on fteadily and con- 
 «< ftantly in the Way towards Heaven. As the Seed that was 
 •<« fown in ftony Ground, grew up, and jcngthen*d out it'sBlade 
 
 " fafter. 
 
112 ^he firjl Sign Part III. 
 
 makes to their Souls, therein giving them Tedimonle?, in an extraor- 
 dinary Manner, of his high and pecuhar Favour. 
 
 Again, it is evident from what has been obferved and proved of 
 the Manner in which gracious Operations and EfFe6^3 in the Heart 
 are fpiritual, fupernatural and divine, that the immediate fuggefting of 
 theWords of Scripture to theMind, has nothing in it which is fpiritual. 
 
 «« fafter, than that which was fown in the good and fruitfulSoil. 
 " And as the Motions of our Senfe and Fancy and PaiTions, 
 " while our Souls are in this mortal Condition, funk down 
 " deeply into the Body, are many Times more vigorous, and 
 <« make ftronger Impreffions upon us, than thofe of the higher 
 «« Powers of the Soul, which are more fubtil, and remote from 
 " thefe mixt animal Perceptions : That Devotion which is 
 «« there feated, may feem to have more Energy and Life in it, 
 «' than that which gently, and with a more delicate Kind of 
 <* Touch, fpreads it felf upon theUnderftanding,and from thence 
 " mildly derives it felf thro' our Wills and AfFedlions. But 
 <' however, the former may be more boifterous for a Time, 
 " yet this is of a more confident, fpermatica' and thriving Na- 
 " ture. For that proceeding indeed from nothing but a fen- 
 " fual and flefhiy Apprehenfion of God and true Happinefs, is 
 <« but of a flitting h fading Nature ; and as the fenfible Powers 
 " and Faculties grow more languid, or the Sun of divine Light 
 *' fhines more brightly upon us, thefe earthly Devotions, like 
 <« our culinary Fires, will abate their Heat and Fervour. But 
 «« a true celeftial Warmth will never be extinguifh'd, becaufe 
 '< it is of an immortal Nature ; and being once feated vitally 
 <« in the Souls of Men, it will regulate and order all the Mo- 
 «' tions of it in a due Manner ; as the natural Heat, radicated 
 " in the Hearts of living Creatures, hath the Dominion and 
 "■ Oeconomy of the whole Body under it. True Religion is 
 «« no Piece of Artifice ; it is no boiling up of our imaginative 
 *•< Powers, nor the glowing Heats of Paflion ; tho' thefe are too 
 <« often miftaken for it, when in our Jugglings in Religion we 
 <' caft a Mift before our own Eyes : But it is a new Nature, 
 " informing the Souls of Men -, it is a godlike Frame of Spirit, 
 " difcovering it felf molt of all in ferene and clear Minds, in 
 <« deep Humility, Meeknefs, Self-denial, univerfal Love toGod 
 «' and all true Goodnefs, without Partiality, and without Hy- 
 <« pocrify, whereby we are taught to know God, and knowing 
 <« him to love him, and conform our felves as much as may be 
 « to all that Perfedtion which fliines in him '\ 
 
 I have 
 
Part III. of gracious Affc6liom, iij 
 
 I have had Occafion to fay fomething of this already ; and what 
 has been faid may be fufficicnt to evince it : But if t'he Reader bears 
 in Mind what has been Hiid concerning the Nature of fpiritual Influ- 
 cnccs and Ef^Vdls, it will be more abundantly Manifeft that this is no 
 fpiritual Effc£>. For 1 fuppofe there is no Perfon of common Un- 
 d.iftanding who will fay or imagine, that the bringing Words ( let 
 'cm be whaiWords they will) to theMind, is an EfF^6t of thatNature 
 which it is impoflible theMind of a naturalMan, while he remains in a 
 State of Nature, fhould be the Subjc6l of, or any thing like it ; or 
 that it requires any new divine Senfe in the Soul ; or that the bring- 
 ing Sounds or Letters to the Mind, is an EfFc6l of fo high, holy and 
 excellent a Nature, that it is impoflible any created Power fliould be 
 the Caufe of it. 
 
 As the fuggeftingWords ofScripture to theMind, is only the exciting 
 in the Mind Ideas of certain Sounds or Letters ; fo it is only oneWay 
 of exciting Ideas in the Imagination ; for Sounds and Letters are ex- 
 ternal Things, that are the ObjecS^s of the external Senfes of Seeing 
 ,ind Hearing. Ideas of certain Marks upon Paper, fuch as any of the 
 twenty four Letters, in whatever Order, or any Sounds of the V^oice, 
 are as much external Ideas, as of any other Shapes or Sounds whaifoe- 
 ver : And therefore, by what has been already faid concerning thcfe 
 external Ideas, it is evident they are nothing fpiritual ; and if at any 
 Time the Spirit of God fuggefts thefe Letters or Sounds to the Mind, 
 this is a common^ and not any fpecial or gracious Influence of that 
 Spirit. And therefore it follows from what has been already proved, 
 that thofe AfFc6tions which have this EfFt6l for their Foundation, are 
 
 no fpiritual or gracious AfFe6^ions. But let it be obfcrvcd what it is 
 
 that I fay, viz. When this Effect:, even the immediate and extraor- 
 dinary Manner of Words of Scripture's coming to the Mind^ is that 
 which excites the Aftc£lions, and is properly the Foundation of them, 
 then thefe AfFe£lions are not fpiritual. It may be fo, that Perfons 
 may have gracious AffecSlions going with Scriptures which come to 
 their Minds, and the Spirit of God may make ufe of thofe Scriptures 
 to excite thena ; when it is fome fpiritual Senfe, Tafle or Relifh they 
 have of the divine and excellent Things contained in thofe Scriptures, 
 that istheThing which excites their AfFedlions, and not tbf extraor- 
 dinary and fudden Manner of Words being brought to their Minds. 
 They are afFe6ted with the Inftruftion they receive from the Words, 
 and the View of the glorious Things of God or Chrift, and Things ap- 
 pertaining to them, that they contain and te.ich ; and not bccaufe the 
 Words came fuddenly, as tho' fome Perfon had fpoke them to *em, 
 thence concluding that God did as it v#ere immediately fpeak to 'em. 
 Perfons oftentimes are exceedingly afFe<Sled on this Foundation ; the 
 Words of fome great and high Promifes of Scripture come fuddenly 
 to their Minds, and they look upon the Words as directed immeeii- 
 
 I atcly 
 
114 The firft Sign Part III. 
 
 ately by God to them, as tho' the Words that Moment proceeded 
 out of the M nith of God as fpoken to them : So that they take it as 
 a Voice from God, immediately revealing to 'em their happy Cir- 
 cumdances, and promifins; fiich and fuch great Things to them : And 
 this it is that affetfls and elevates them. There is no new fpiritual 
 Undcrftanding of the divine Things contained in the Scripture^ or new 
 fpiritual Senfe of the glorious Things taught in that Pan of the Bible, 
 going before their Affedion, and being the Foundation of it : All the 
 new Underftanding they have, or think they have, to be the Founda- 
 tion of their Affedion, is this, that the Words are [poke to them^ be- 
 caufe they come To fuddenly and extraordinarily. And {^ this Affec- 
 tion is built wholly on the Sand ; becaufe it is built on a Conclufion 
 for which they have no Foundation. For, as has been fliown, the 
 fudden coming of the Words to their Minds, is no Evidence that the 
 bringing 'em to their Minds in that Manner, was from God. And 
 if it was true that God brought the Words to their Minds, and they 
 certainly knew it, that would not be fpirttuai Knowledge ; it may be 
 without any fpiritual Senfe : Balaam might know that the Words 
 which God fuggcfted to him, were indeed fuggefted to him by God, 
 and yet have no fpiritual Knowledge. So that thefe Affections which 
 are built on that Notion, that Texts of Scripture are fent immediate- 
 ly from God, are built on no fpiritual Foundation, and are vain and 
 delufive. Perfons who have their Affections thus raifed, if they 
 fhould be enquired of, whether they have any new Senfe of the Ex- 
 cellency of Things contained in thofe Scriptures, would probably fay, 
 Tei^ without Hefitation : But it is true no otherwife than thus, that 
 when "they have taken up that Notion, that the Words are fpoken 
 immediately to them, that makes them feem fweet to 'em, and they 
 own the Things which thefe Scriptures fay to 'em, for excellent 
 Things, and wonderful Things. As for Inftance, fuppofing thefe 
 were the Words which were fuddenly brought to their Minds, Fear 
 
 not, it is your Father' s good Plea jure to give you the Kingdom ; they 
 
 having confidently taken up a Notion that the Words were as it 
 were immediately fpoken from Heaven to them, as an immediate 
 Revelation, that God was their Father, and had given the Kingdom 
 to them, they are greatly affecSled by it, and the Words feem fweet to 
 'em ; and oh, they fay, they are excellent Things that arc contained in 
 thofe Words ! but the Reafon why the Promife fcems excellent to 'em, 
 is only becaufe they think it is made to them immediatelv : All the 
 Senfe they have of any Glory in them, is only from Self- Love, and 
 from their own imagined Intereft in the Words : Not that rhey had 
 any View or Senfe of the holy and glorious Nature of the Kingdom 
 of Heaven, and the fpiritual Glory of that God who gives it, and of 
 his excellent Grace to finfal Men, in offering and giving them this 
 Kingdom, of his own goodPleafurCjpreceeding their imaginedlntereft in 
 
 thefe 
 
Part III. of graciom Ajf^eclions. 115 
 
 thefe Thincrs, and their being afFedlcd by them, and being tl\e Foun- 
 dation of their AfR'dion, and Hope of an Intcrell: in them. On the 
 contrary, they firft imagine they arc intcreftcd, and then arc hitihly 
 aff<-(fltd with that, and then can ov/n thcfb Tilings to be cxcclknt. 
 So that the fudclen and extraordinary Way of the Scriptures coming 
 to their Mind, is plainly the firlt Foundation of the whole ; which is 
 a clear Evidence of the wretched Dclufion they are under. 
 
 The firft Ccmfort of many Perfons, and what they call their Con- 
 verfion, is after this Manner : After Awakening and Terrors, fome 
 comfortable fweet Promife comes fuddenly and wonderfully to their 
 Mmds ; and the Manner of its coming makes 'em conclude it comes 
 from God io them : And this Ts the very Thing"~thaf Is all the Founda- 
 tion of their Faith, and Hope, and Comfort : From hence they take 
 tivir firfi: Encouragement to trult in God and in Chrift, becaufe they 
 think that God, by fome Scripture fo brought, has now already re- 
 vealed to 'em that he loves 'em, and has already promifed them eter- 
 nal Life : "Which is very abfurd ; for every one of common Know- 
 ledge of the Principles of Religion, knows^that it,is ;God's Manner 
 to reveal his Love to Men, and their Intereft in the Promifes,. after 
 tlicy have belie ved,. and not before ; becaufc thty muft firft beheve, 
 before they have any Intereft in the Promifes to be revealed. • The 
 Spirit of God is a Spirit of Truth, and not of Lies : He don't, bring 
 Scriptures to Men's Minds to reveal to them that they hav« an Inte- 
 reft in God's Favour and Promifes, when they have none, having not 
 yet believed : Which would be the Cafe, if God's bringing Texts of 
 Scripture to Men's Mrads to reveal to them that their Sins were for- 
 given, or that it was God's Pleafure to give them the Kingdom, or 
 any Thing of that Nature, went before, and was the Foundation of 
 their firft P'aith. There is no Promife of the Coven:nt ot Grace be- 
 longs to any Min, 'till he has firft believed in ChFiftr}..ibr,.>'tia by.Faith 
 alone that we become interefted in Chrifi^, and the Prom,if?s of the 
 new Covenant made in him : And. therefore whatever Spirit applies 
 the Promifes of that Covenant to a Perfon who has not firft believed, 
 as being already his, muft be a lying Spirit ; and that Faith which is 
 firft built on fuch an Application of Promifes, is built upon a Lie. 
 God's Manner is not to.brifigcbmfortable Texts of. -Scripture .to give 
 Men y^r^;?^^ of his Love, and that theyftiall.be h^ppy, before they 
 have had a Faith oiDependance f. And if the Scripture which comes 
 
 to 
 
 t Mr. Stoddard, in his Guide to Chrift, p. 8. fays, that " fome- 
 " times Men, after they have been in Trouble a while^ have 
 «' fome Promifes come to 'em, with a great deal oiRefrefliing ; 
 
 • «' and they hope God has accepted them:" And fays, that 
 
 I 2 "ill 
 
ii6 'The Jirjl Sign Part. III. 
 
 to a Perfon's Mind, be not (o properly a Promife, as an Invitation ; 
 Yet if he makes the fuddcn or unufiial Manner of the Invitation's 
 comino; to his Mind, the Ground on which he believes that he is in- 
 vited, it is not true Faith ; bccaufe it is built on that which is not 
 the true Ground of Faith. True Faith is built on no precarious 
 Foundation-: but a Determination that the Words of fuch a particu- 
 lar I'ext, were, by the immediate Power of God, fuggefted to the 
 Mind, at fuch -a Time, as tho' then fpoken and diredled by God to 
 him, bccaufe the Words came after fuch a Manner, is wholly an 
 
 uncertain 
 
 <' In this Cafe, the Minifter may tell them, that God never 
 ** gives a Faith of AfTurance, before he gives a Faith of De- 
 *' pendence ; for he never manifefts his Love, 'till Men are in 
 '* a State of Favour and Reconciliation, which is by Faith of 
 ** Dependence. When Men have comfortable Scriptures come 
 *^ to them, they arc apt to take them as Tokens of God's 
 " Love ; but Men muft be brought into Chrift, by accepting 
 *' the Offer of the Gofpel, before they are fit for fuch Mani- 
 *' feftations. God's Method is, iirft to make the Soul accept 
 ** of the Offers of Grace, and then to manifeft his good Eftate 
 '* unto him." And p. 76. fpeaking of them " that feem to 
 *' be brou2;ht to lie at God's P'oot, and give an Account of 
 *< their clofing with Chrift, and that God has revealed Chrift to 
 " them, and drawn their Hearts to him, and that they do ac- 
 " cept of Chrift," he fays, " In this Cafe it is beft to examine 
 << whether by that Light that was given him, he faw Chritt 
 *' and Salvation offered to him, or whether he faw that God 
 <« loved him, or pardon'd him : For the Offer of Grace and 
 '< our Acceptance 2:003 before Pardon, and therefore, much 
 " more, before the Knowledge of it." 
 
 Mr. Shepard^ in his Parable of the ten Virgins, Part II. p. 15. fays, 
 That ** Grace and the Love of Chrilt ( the fai reft Colours un- 
 *' dcr the Sun ) may be pretended ; But if you fhall receive, 
 ** under this Appearance, that God witnelfeth his Love, firlt 
 *« by an abfolute Promife, take heed there ; for under this 
 " Appearance, yo may as well bring in immediate Revelations, 
 *' and from thence come to forfake the Scriptures." 
 
 And in Part I. p. 86. he fays, *' Is Chrift vours ? Yes, I fee it. 
 << How ? By any Word or Promife ! No : this is Delufion. 
 And p. 1 36. fpeaking of them that have no folid Ground of 
 Peace, he reckons, *' Thofe that content themfclves with the 
 ** Revelation of the Lord's Love, without the Sigbt of any 
 «* Work, or not looking to it." And fays prefcntly after, 
 
 " The 
 
Part III. of gracious Jffc6lions, :jiy 
 
 uncertain and precarious Determination, as has been now ihcwii j and 
 therefore is a talfc and Tandy Foundation for P'aith ; and accordingly 
 tliat Faith which is built upon it is falfe. The only certain Founda- 
 tion which any Perfon has to believe that he is invited to partake of 
 thj Bleffings of theGofpel, is that the Word of God declares thai 
 Peifons To qualified as he is, arc invited, and God who declares it is 
 true and cannot lie. If a Sinner be once convinced of the Veracity 
 of God, and that the Scriptures are his Word, he'll need no more to 
 convince and fatisfy him that he is invited ; for the Scriptures are 
 full of Invitations to Sinners, to thechief of Sinners, to come and par- 
 take of the Benefits of the Gofpcl : He won't want any new fpeaking 
 of God to him, what he hath fpoken already will be enough with 
 him. 
 
 As the firft Comfort of many Perfons, and their Affections at the 
 Time of their fuppofcd Converfion, are built on fuch Grounds a:; 
 thefj which have been mentioned ; fo are their Joys and Hope?, and 
 other Afte6lions, from Time to Time afterwards. They have often 
 particular Words of Scripture, fweet Declarations and Promifes fug- 
 gefted to 'em, which by Reafon of the Manner of their coming, thev 
 think are immediately fent from God to them, at that Time ; which 
 they look upon as their Warrant to take 'cm ; and^ which they adu- 
 ally make the main Ground of their appropriating them to themfelves, 
 and of the Comfort they take in them, and the Confidence they re- 
 ceive from them. Thus they imagine a kind of Converfation is car- 
 ried on between God and them ; and that God, from Time toTime, 
 does, as it were, immediately fpeak to 'cm, and fatisfy their Doubts 
 and teftilies his Love to 'em, and promifes 'em Supports and Supplies, 
 and his Blcfling in fuch and fuch Cafes, and reveals to 'em clearly 
 their Intereff in eternal Bleffings. And thus they are often elevated, 
 and have a Courfeofa fudden and tumultuous Kind of Joys, mingled 
 with a ftrong Confidence, and hi^h Opinion of themfelves ; when 
 indeed the main (jround of thefe Joys, and this Confidence is not a- 
 ny Thing contained in, or taught by thefe Scriptures, as they lie in the 
 
 " The Teftimony of the Spirit does not make a Man more a 
 " Chriftian, but only evidenceth it ; as 'tis the Nature of a 
 " Witnefs, not to make a Thing to be true, but to clear and 
 " evidence it." And p. 140. fpeaking of them that fay they 
 have the Witnefs of the Spirit, that makes a Difference between 
 them and Hypocrites, He fays, " The Witnefs of the Spirit 
 " makes not the firft Difference : for firft a Man is a Believer, 
 '« and inChrift, and juftified, called, and fandlified, before the 
 << Spirit does Witnefs it 3 elfe the Spirit (hould witnefs to an 
 " Untruth, and Lie." • " 
 
 I 3 Bible, 
 
It 8 fhefrJlSign Part IIL 
 
 Bible, but- the Manner of their coming to them \ which is a certain Evi- 
 dence of their Deluiion. There is no particular Promife in the 
 Word of God that is the Saint's, or is any other wife made to him, 
 or fpoken to him, than all the Promifes of the Covenant of Grace 
 are his, and are made to him, and fpoken to him f : Tho' it be 
 true that fome of thefe Promifes may be more peculiarly adapted to 
 his Cafe than others ; and God by his fpirit may enable him better to 
 underftand fome than others, and to have a greater Scnfe of the Preci- 
 *Dufnefs,and Glory, and Suitablenefs of theBlefTmgs contained in them. 
 But here, fome may be ready to Aiv, What, is there no fuch 
 Thing as any particular fpiritual Application of the Promifes of Scrip- 
 ture by the Spirit of God ? I anfwer, There is doubtlefs fuch a Thing 
 as a fpiritual and faving Application of the Invitations and Promifes of 
 Scripture to the Souls of Men : But it is alfo certain, that the Nature 
 of it is wholly mifundei^ood bv many Perfons, to the great enfnariiig 
 of their own Souls, and the giving iiaian a vaft Advantage againit 
 them, and againit the Intereft of Religion, and the Church of God. 
 The fpiiituai Application of a Scripture Promife does not confift in 
 its being immediately fuggefted to the Thoughts by fom.e extrinfick 
 Agent, and being borne into the Mind with this ftrong Apprehenfion, 
 that it is particularly fpoken and diredled to them at that Time : 
 There is nothing of the Evidence of the Hand of God in this EfFecr, 
 as Events have proved in many notorious Inihnces j and it is a mean 
 Notion of a fpiritual Application of Scripture ; there is nothing in 
 the Nature of it at all beyond the Power of the Devil, if he bcn'tre- 
 ftrain'd by God ; for there is nothing in the Nature of the Eltt£l that 
 is fpintual, implying any vital Communication of God. A truly 
 fpiritual Application of the Word of God is of a vaftly higher Nature -. 
 as much above the Devil's Power, as it is, fo to apply the Word or 
 
 -|- Mr. Shcpard^ in his Sound Believer, p. i 59. of the late Impref- 
 fion at Bo/hn^ fays, " Embrace in thy Bofom, not only fome 
 " few Promifes, but all. " And then he alks the Queftion, 
 •« When may a Chrifiian take a Promife without Prefumption, 
 " as fpoken to him ? " He anfvvcrs, " The Rule is very 
 *' fweet, but certain ; when he takes all the Scripture, and em- 
 *' braces it as fpoken unto him, he may then take any particu- 
 ** lar Promife boldly. My Meaning is, when a Chriltian t:;kcs 
 *« hold, and wreftles with God for the Accomplifnment of all 
 •' the Promifes of tl,e New Tcftament, when he fets all the 
 *' Commands before lum, as a Compafs and Guide to walk af- 
 ** ter, when he applies all the llircatnings to drive him nearer 
 '< unto Chrift the End of them. This no Hypocrite can do ; 
 <' this the Saints fhall do ; and by this they may know when 
 i< the Lord fpeaks in particular unto thera. " 
 
 God 
 
Part 111. of gracious Affe6liont, |IA 
 
 God to a dead Corpfe, as to raife it to Life; or to a Stone, to turn 
 it into an Angel. A fpiritual Application of the Word of God con- 
 filb in applying it to the Hearty in fpiritually enlightning, fandlifying 
 Influences. A fpiritual Application of an Invitation or Offer of the 
 Gofpcl confifts in giving the Soul a fpiritual Senfe or Rclifh of the 
 holy and divine Bkflings ofFer'd, and alfo the fu^eet and wonderful 
 Grace of the Offerer, in making fo gracious an Offer, and of his holy 
 Excellency and Faithfulnefs to fulfill what he offers, and his glorious 
 Sufficiency for it ; fo leading and drawing forth the Heart to em- 
 brace the Offer ; and thus giving the Man Evidence of his Title to 
 the Thing offered. And fo a fpiritual Application of the Promifes of 
 Scripture, for the Comfort of the Saints, conlifts in enlightning their 
 Minds to fee the holy Excellency and Sweetnefs of the Bleflings Pro- 
 mifed, and alfo the holy Excellency of the Promifer, and his Faithful- 
 nefs and SufRciency ; thus drawing forth their Hearts to embrace the 
 Prom.fer, and Thing promifed ; and by this Means, giving the fen- 
 fible Adlings of Grace, enabling them to fee their Grace, and fo their 
 Title to the Promife. An Application not confiding in this divine 
 Senfe and Enlightning of the Mind, but confifiing only in the Words 
 being borne into the Thoughts, as if immediately then fpoken, fo 
 making Perfons believe, on no other Foundation, that the Promife is 
 their's ; is a blind Application, and belongs to the Spirit of Darknefs, 
 and not of Light. 
 
 When Perfons have their Affections raifed after this Manner, thofe 
 Affc(Sions are really not raifed by the Word of God ; the Scripture 
 is not the Foundation of them ; 'tis not any Thing contained in thofe 
 Scriptures which come to their Minds, that raife their Affedions ; 
 but truly that Eftecft, viz, the flrange Manner of the Words being 
 fuggefted to their Minds, and a Propofition from thence taken up by 
 them, which indeed is not contained in that Scripture, nor any other ; 
 as that his Sins are forgiven him, or that it is the Father's Good Plea- 
 fure to give hitji in particular the Kingdom, or the like. There are 
 Propofitions to be found in the Bible, declaring that Perfons of fuch 
 and fuch Qualifications are forgiven and beloved of God : But there are 
 no Propofitions to be found in the Bible declaring that fuch and fuch 
 particular Perfons, independent on anv precious Knowledge of any 
 Qualifications, are forgiven and beloved of God : And therefore 
 when any Perfon is comforted, and affedled by any fuch Propo- 
 fition, it is by another Word, a Word newly coin'd, and not any 
 Word of God contained in the Bible, f And thus many Perfons are 
 vainly affeded and deluded- Again 
 
 ji " Some Chriftians have refted with a Work without Chrift, 
 *' which is abominable : But after a Man is in Chrifl, not to 
 <« judge by the Work, is firft not to judge from a Word. For 
 
 I 4. " tho' 
 
120 nefirjl Sign Part. III. 
 
 Again, it plainly appears from what has been demonftrated, That no 
 Revelation cffecrct Fa^sby vnmediated Suggejlion, is any thing fpiritual 
 and divine, in that Senfe wherein gracious Ei?"e6\s and (Operations 
 are fo. 
 
 By fecnt Fa5fs I mean Things that have been done, or are come 
 to pais, or fhall hereafter come to pafs, which are fecret in that Senfe 
 that they don't appear to theSenfes.nor are known by anyArgumenta- 
 tion, or any Evidence to Reafon, nor any other Way, but only by that 
 Revelation by immediate Suggeftion of the Ideas of them to rheMind. 
 Thus forlnftance, if it (liould be reveal'd to me tliat the ncxtYear this 
 Land would be invaded by a Fleet from France^ or thatfuch and fuch 
 Perfons would then be converted, or that I myfelf fhould then be con- 
 verted ; not by enabling me to argue out thefe Events from any 
 thing which now appears in Providence ; but immediately fuggefting 
 and bearing in upon m-y Mind, in an extraordinary Manner, the Ap- 
 prehenfion or Ideas of thcfe Fa^ls, with a flrong Suggcflion or Impref- 
 fion on myMind,that I had noHand in myfelf,that thcfeThings would 
 come to pafs : Or if it (liould be revealed to me, that thisD:iy there is a 
 Battle fought between theArmies of fuch and fuchPowers \wEuro^e\ or 
 tiiat fuch a Prince in Europe was this Day converted, or is now in a 
 converted State, having been converted formerly, or that one of my 
 Neighbours is converted, or that I my felf am converted ; not by 
 having any otlicr Evidence of any of thefeFadls, from Vv'licnce I argue 
 them, but an immediate exuaordinary Suggcftion or Excitation of 
 thcfe Ideas, and a flrong Imprcflion of 'em upon my Mind : This is 
 rt Revelation of fecret Facls by immediate SuggefHon, as much as if 
 the Fa£ts were future ; for the Fads being paft, prefent, or future 
 alters not the Cafe, as long as they are fecret and hidden from my 
 Scnfes and Reafon, and not fpoken of in Scripture, nor knovi^n by me 
 r,\y other Way than by immediate ^iiggejlicn. If I have it reveal'd to 
 
 *•' tho' there is aWord, which may give a Man a Dependance on 
 »' Chrift, without feeling any Work, nay when he feels none, 
 *' as abfolute Promifes ; yet no Word giving AJfurance, but 
 *' that which is made to fomeWork • He that helieveth^or is poor 
 in Spirit, Sic. 'Till that Work is feen, has no Affurance 
 from that Promifv-. " Shepard's Parable of the ten Virgins. 
 Fart I. p. 86. 
 * If God fhould tell a Siint tl/at he has Grace, he might know \t 
 by believing the Word of God : But it is not in thisWay that 
 godly Men do knov/ that they have Grace ; it is not revealed 
 ** in the Word, and the Spirit of God doth not tcftify it to 
 «' particular Perfons. " Stoddard's Nature of faving Conver- 
 lion, p. 84, 85. 
 
 me. 
 
 f c 
 
Part III. of gracious AffeBions, 121 
 
 mc, that fuch a Revolution is come to pafs this Day in the Otto?nan 
 Empire, it is the very fame Sort of Revelation, as if it were revealed 
 to mc that fuch a Revolution would come to pafs there this Day come 
 twelve- month ; becaufc, tho' one is prcfcnt and the other future, yet 
 both are equally hidden from mc, any other Way than by immediate 
 Revelation. VVheii Samuel told Saui tint the Afles which he went to 
 f^ek were found, and that his Father had left caring for the Afles and 
 forrowed for him ; this was by the fame Kind of Revelation, as that 
 by which he told Saiii, that in the Plain of Thb^r, there fliould meet 
 him three Men going; up to God io Bethel^ ( i Sam, lo. 2, 3. ) 
 tho' one of thefe Things vviis future and the other was not. So 
 when Elijlja told tb.e King of Ifrael the Words th.it the King o^ Syria 
 fpake in his Bed chamber, it was by the fame Kind of Revelation 
 with that by wliich he foretold many Things to come. 
 
 'Tis evident that this Revelation of fecret Fadis by immediate Sug- 
 geftion, has nothing of the Nature of a fpiritual and divine Operanoi;, 
 in the Senfc fore- mentioned : There is nothing at all in the Nature 
 of ihe Perceptions or Ideas themfelves, wliich are excited in the Mind, 
 that is divinely excellent, and fo, iar above all the Ideas of natural 
 I\len ; th^i' the Manner of exciting the Ideas be cxtraordinarv. In 
 thofe Things which are fpiritual, as has been fliown, not only the 
 Manner cfprcdiic'ing Effect^ but the Effe^l wrought is divine, and fo 
 va'Hv above all that can be in an unf:n6tified Mmd. Now 
 fmiply the liaving an Idea of Fafts, fetting afide the Manner of pro- 
 ducing thofc Ideas, is nothing beyond what the Minds of wicked 
 ^len are fafccptible of, without any Goodnefs in 'em ; and they all, 
 either have or will have, the Knowledge of the Truth of the greateft 
 and moft important Fa6l?, that have been, are, or fliall be. 
 
 And as to the extraordinary Mannerof producing the Ideas or Per- 
 ccp:ion of Fa6t>, even by immediate Suggef^ion, iliere is nothing in 
 ir, but what the Minds of natural Men, while they are yet natural 
 Men, are capable of; as is manifeft in Balaam^ and others fpoken of 
 in the Scripture. And therefore it appears that there is nothing ap- 
 pertaining 10 this immediate Suggeftion of fecret Fadls that is fpi- 
 ritual, in the Scnf/ in which it has been proved that gracious Ope- 
 rations are fo. If there be notliing in the ideas themfelves, which is 
 lioly and divine, and fo nothing but what may be in aMind not fanc- 
 tificJ,ihcnGod can put 'cm into theMind hy immcdiaieF ower ^ without 
 Gnclif) ing it. As there is nothing in the Idea of aRainbow itfelf, that 
 is ot a holy and divine Nature \ fo that there is nothing hinders but 
 that an unfan6l,fied IVlind may receive that Idea : SaGod if he pleafes, 
 and when he pleafes, immjdiatehy ar,d in an extraordinary Marnier^ mar 
 excite thjt Idea in an unOnd.fied Mind. So alfo, as there is nothing 
 in the Idea or Knowledge that fuch and fuch particular Perfons arc 
 forgiven and accepted of God, and cntiiled to Heaven, but what un- 
 
 fandlified 
 
122 'The firjl S;gn Part III. 
 
 fandlfiod Minds may have and will have concerning many at the 
 Ddy of Judgment ; i'o God can if he pleafes, extraordinarily and 
 immediately fuggcft this to, and imprefs it upon an unfan6lificd 
 Mind now ; There is no Principle wanting in an unfandlified Mind, 
 to make it capable of fuch a Suggeftion or Imprcflion ; nor is there 
 a.iy Thing in them to exclude, or ncceflanly to prevent fuch a 
 Suggeftion. 
 
 And ifthefeSuggeftlons of fecretFa6ls be attended with7V;<-/j^.5'fr//>- 
 iure, immediately and extrordinarily brought to Mind, about fome 
 other P'a61:s that feem in fome Refpeds limilar, that don't make the 
 Operation to be of a fpiritual and divine Nature. P'or that Suggefti- 
 on of Words of Scripture is no more divine, than the Suggeftion of 
 the Fads themfelves ; as has been juft now demonft rated : And two 
 EfFe6ls together, which are neither of them fpiritual, can't make up 
 one complex Effed, that is fpiritual. 
 
 Hence it follows, from what has been already fiiewn, and often re- 
 peated, that thofe AfFeflions which are properly founded on fuch im- 
 mediate Suggeftions, or fuppofed Suggefti©ns of fecret Fads, are not 
 gracious Affedions. Not but that it is pofTible that fuch Suggeftions 
 may be theOccafion^ox accidentalCaufe of graciousAffedions ; for fo may 
 a Miftake and Delufion ; but it is never properly the Foundation of 
 gracious AfFe6lions : For gracious AfFedions, as has been (hewn, are 
 all the EfFeds of an Influence and Operation which is fpiritual, fuper- 
 natural, and divine. But there are many Affedions, and high Af- 
 fedions, which fome have, that have fuch Kind of Suggeftions or Re- 
 velations for their very Foundation : They look upon thefe as fpiritual 
 Difcoveries ; which is a grofs Delufion ; and this Delufion is truly 
 the Spring whence their Affedions flow. 
 
 Here it may be proper to obferve, that 'tis exceeding manifeft from 
 what has been faid, that what many Pcrfons call the JVitnefs of the 
 Spirit that they are the Children of God, has nothing in it fpiritual 
 and divine ; and confequently that the Affections built upon it, are 
 vain and delufive. That which many call the Witnefs of the Spirit, 
 is no other than an immediate Suggeftion and Imprcftion of that Fad, 
 otherwife fecret, that they are converted, or made the Children of 
 God, and fo that their Sins are pardoned, and that God has given 'cm 
 a Title to Heaven. This Kind of Knowledge, viz. Knowing that 
 a certain Perfon is converted, and delivered from Hell, and entitled 
 to Heaven, is no divine Sort of Knowledge in it fclf. This Sort of 
 Fad, is not that which requires any higher or more divine Kind of 
 Suggeftion, in order to imprefs it on the Mind, than any other P'ad 
 which Balaam had imprefs'd on his Mind. It requires no higher Sort 
 of IdeaorSenfation, for a Man to have the Apprehenfion of his own 
 Converfion imprefs'd upon him, than to have the Apprehenfion of his 
 Neighbour's Converfion, in like Manner, imprefs'd: But God, if he 
 pleafed, might imprefs the Knowledge of this Fad, that he had for- 
 
 / given 
 
Part III. ' of gracious A-ffcBions. 12 
 
 o 
 
 givTn his Neighbour's Sins, and given him a Title to Heaven, as well 
 as nnv other Facl, without any Communication of his Holinefs : 
 The Excellency and Importance of ihe Yc€t^ don't at all hinder a 
 natural Man's Mind being fufccptible of an immediate Suggcftion and 
 ImprelTion of it. Balaam had asexcellent,and important,and glorious 
 Fails as this, immediately imprefs'd on hiiMind, without any gracious 
 Influence •, as particularly, the coming ofChrift,and his fettino: up his 
 gloriousKingdom,and thcBleflednefsof the fpiritual Ifrael'm his peculiar 
 Favour, and their H ippincfs living and dying. Yea Ahhnelech King of 
 thePhiliftines,hadGoa's fpccialFavourtoa particularPerfon, cvtnJha- 
 /a7w, revealed to him, Gen. 20.6,7. So it feems that he reveal'd toZ^- 
 ^^/: his fpecial Favour to Jacob, fee Gdi. 31. 24. and Ffa/. 105. 
 15. And if a truly good Manfhould have an immediate Revelation 
 orSuggeflion from Goil, after the like Manner, concerning his I'a- 
 vour to his Neighbour, or himfelf ; it would be no higher Kind of Jn- 
 fljcp.ce ; it would be no more than a common Sort of Influence of 
 Gjd's Spirit ; as the Gift of Prophecy, and all Revelation by imme- 
 diate Suggeftion is ; fee i Cor. 13. 2. And tho' it be true, that it 
 is not poflible that a natural Man Ihould have that individual Suggef- 
 tion from the Spirit of God, that he is converted, becaufe it is not 
 true ; yet that don't arife from the Nature of the Influence, or becaufc 
 that Kind of Influence which fuggcfls fuch excellent Fa£ts, is too 
 high for h';a^ to be the Subject of; but purely from the Deftdl oi a 
 Fa6l to be revealed. The influence which immediately fuggefts this 
 Fad, when it is true, is of no different Kind from that which imme- 
 diately fuggefts other true F'acts : And fo the Kind and Nature of the 
 Influence, is not above what is common to natural Men, with good 
 Men. 
 
 But this is a mean ignobleNotion of theWitnefs of theSpirit ofGod 
 given to his dear Children, to fuppofe that there is nothing in the 
 Kind and Nature of that Influence of th.c Spirit of God, in impartino; 
 this high and gloriousBjneiits but what is common to naturaLVIen,or 
 whichMen are capable of,and be in the meanTime altogether unlanc- 
 lifted, and theChildren of Hell ; and that therefore theBenefit orGift it 
 felf has nothing of the holy Nature of the Spirit of God in it, nothing 
 of a vital Communication of that Spirit. ThisNotion greatly debafes 
 thit high and moft exalted Kind of Influence and Operation of the 
 Spirit, which there is in the true Witnefs of the Spirit i. Thar 
 
 which 
 
 f The late venerable Stoddard in his youngerTime, falling in with 
 
 the Opmion of fome others, receiv'd this Notion of the Witnel;; 
 
 of the Spirit, by way of immediate Suggeftion ; but in the latter 
 
 ■ Part oi his Life, when he had more thoroughly weighgdThings, 
 
124 The Jirji Sign Part III. 
 
 which is called the JFitnefs of the Spirit^ Rom. 8. is elfe where in the 
 newTeftamcnt called the Seal of the Spirit ^ 2 Cor. i. 22. Epb. 1.13. 
 and 4. 13. alluding to theSeai of Princes, annexed to the Inltrument, 
 by which they advanced any of their Subje6ls to fome high Honour 
 and Dio;nity, or peculiar Privilege in the Kingdom, as a Token of 
 their fpecial Favour. Which is an Evidence that the Influence of the 
 Spirit of the Prince of Princes, in fealing his Favourites, is far from 
 being of a common Kind ; and that there is no Effect of God's Spirit 
 whatfoever, which is in its Nature more divine ; nothing more holy, 
 peculiar,inimitable and diftinguifhingof Divinitv' : as nothing is more 
 Royal than the royal Seal ; nothing more facrcd, that belongs to a 
 Prince, and more peculiarly denoting what belongs to him ; it being 
 the very End and Defign of it, to be the molt peculiar Stamp and 
 Confirmation of the royal Authority, and great Note of Diftindlion, 
 whereby that which proceeds from the King, or belongs to him, may 
 be known from every Thing elfe. And therefore undoubtedly the 
 Seal ©f the great King of Heaven and Earth enftamped on the Heart, 
 is fomething high and holy in its own Nature, fome excellent Com- 
 munication from the infinite P'ountain of divine Beauty and Glory ; 
 and not meerly a making knov^n a fecret Fa<5l by Revelation or Sug- 
 geflion ; which is a Sort of Influence of the Spirit of God, that the 
 Children of the Devil have often been the Subjctfts of. The Seal of 
 the Spirit is a Kind of Efi:>6l of theSpirit of God on the Heart, which 
 
 and had more Experience, he entirely rejected it ; as appears by 
 bis Treatife of the Nature of faving Converfion, p. 8-j.. " The 
 " Spirit of God doth not tefti fy to particular Perfons, that they 
 " are godly. Some think that the Spirit of God doth tcflify it 
 *' to fome ; and they ground it on Rom. 8. 16. The Spirit it 
 " f elf hear eth JFitnefs with cur Spirit, that we are the Children of 
 " God. They think the Spirit reveals it by giving an inward 
 " Teftimony to it ; and fome godly Men think they have had 
 " Experience of it: But they may eahly miffakc ; when the 
 " Spirit of God doth eminently ftir up a Spirit of Faith, and 
 «' (beds abroad the Love of God in the Heart, it is eafy to mif- 
 «' take it for a Teftimony. And that is not the Meaning of 
 *'' ?auV% Words. The Spirit reveals Things to us, by open- 
 •' ing our Eyes to fee what is revealed in the Word ; but the 
 ** Spirit doth not reveal newTruths, not revealed in the Word. 
 '* The Spirit difcovers the Grace of G)d in Chrid, and thereby 
 •^* draws forth fpecial Ailings of Faith and Love, which are evi- 
 '* dential ; but it doth not work in Way of Teftimony. If 
 ** God do but help us to receive the Revelations in the Word, 
 ** we (hall have Comfort enough without new Revelations '*. 
 
 natural 
 
Part II. to dljlinguijh Affe6liom, 125 
 
 ratural Men,while rucli,arc fo far from aCapacity of being theSubjcd^s 
 of, that they can have no Manner of Notion or Idea of it ; agree- 
 able to Rev. 2. 17. T^o h'un that overcometh, will I give to eat of the 
 hidden Manua ; and I wi II give him a ivhite Siofie, and in theStone a new 
 Name written^wbich no Man knoweth^ faving he that receiveth it. There 
 is allReafon to fuppofc that what is here fpokcn of, is the fame Mark, 
 Evidence, or blcfTed Token of fpccial Favour, which is elfewherc 
 called the Seal of the Spirit. 
 
 Wjiat has mifled many in their Notion of that Influence of the 
 Spirit of God we are fpeaking of, is the Word Witness, it's be- 
 ing called the /TVrw/} of the Spirit. Hence they have taken it, not 
 to be any EtVc^l or^Vork of the Spirit upon theHeart,givingEvider,ce, 
 from whence Men may argue that they are the Children of God ; 
 but an inward immediate Suggeftion, as tho' God inwardly fpoke to 
 the Man, and tcftified to him, and told him that he was his Child, by 
 a Kind of a fecret Voice, or ImpreHion : Not obferving the Manner 
 in which the Word iritnefs, or Te/iimony is often ufed in the New 
 l^eftamcnt ; where fuch Terms often fignify, not only a meer decla- 
 ring and aflerting a Thing to be true, but holding forth Evidence from 
 whence a Thing may he argued and proved to be true. Thus, Heh. 
 2. 4. God is faid to hear iVitnefs^ with Signs and Jycnders^ and diver je 
 Miracles^ and Gifts of the Holy Ghojl. Now thefe A4irac]cs, here 
 fpoken of, are called God's Witnefs, not becaufe they are of the Na- 
 ture of Aflertion?, but Evidences and Proofs. So Acl^ 14. 3. Long 
 Time therefore, abode they fpeaking boldly in the Lord ; which gave TejVt- 
 mzny uyito the Word of his Grace \ and granted Signs and IFonders to be 
 done by their Hands, And John 6. 36. But I have greater Witnefs 
 than that of]o\\Vi ; for the Works luhich the Father hath given me to 
 finijh^ the fame Works that I do, bear Witnefs of me^ that the Father 
 hath fen t me. Again, Chap. 1 0.25. The W'orks that I do in myFather''s 
 Name, they bear Witnefs of me. So the Water and the Blood are faid 
 to bear Witnefs, i John 5. 8. not that they fpake or aflerted any 
 thing, but they were Proofs and Evidences. So God's Works of 
 Providence,, in the Rain and fruitful Seafons, are fpoken of as Wit- 
 nefles of God's Being and Goodnefs, /. e. They were Evidences of 
 thefe Things. And when the Scripture fpeaks oV the Seal of ib.t Spi- 
 rit, it is an ExprefTion which properly denotes, not an immediate 
 Voice or Suggeftion, but fome Work or Effect of the Spirit, that is 
 left as a divine Mark upon the Soul, to be an Evidence, by which 
 God's Children might be known. The Seals of Princes were the 
 diftinguifhing Marks of Princes : And thus God's Seal is fpoken of as 
 God's Mark, Rev. 7. 3. Hurt not the Earth, neither the Sea, or the 
 Trees ^ 'till we i^ave fealed the Servants of our God in their Foreheads ; to- 
 togcther with Ezek. 9. 4, Set a Mark upon the Foreheads of the Men 
 
 thai 
 
126 Thefrfi Sign Part III. 
 
 ihatfigh and cry for all the Abomlnatlom that are done in the mid ft thereof. 
 When God fcts his Seal on a Man's Heart by his Spirit, there is fome 
 holy Sramp, foi-ne Image imprefs'd and left upon the Hear;: by the 
 Spirit, as by the Seal upon the Wax. And this holy Stamp, or im- 
 prefs'd Image, exhibiting clear Evidence to the Confcience, that the 
 Subject oFit \^ tlje Child of God, is the very Thing which in Scrip- 
 ture is called the Seal of the Spirit^ and the IVitnefs^ or Evidence of the 
 Spirit. And this Image inftamp'd by the Spirit on God's Children's 
 Hearts, is his own Image : That is the Evidence by which they are 
 known to be God's Children, that they have the Image of their Fa- 
 ther ftamp'd upon their Hearts by the Spirit of Adoption. Seals an- 
 tiently had engraven on them two Things, viz. The Image and the 
 Name of the Perfon whofe Seal it was. Therefore when Chrift fays 
 to his Spoufe, Cant. 8. 6. Set me as a Seal upon thine Hearty as a Seal 
 upon thine Arm ; it is as much as to fay, Let my Name and Image re- 
 main impreft there.TheSeals of Princeswere wont to bear theirlmage ; 
 fo that what they fet their Seal and royal Mark upon, had their Image 
 left on it. It was the Manner of Princes of old to have their Image 
 engraven on theirjewels & prcciousStones ; and the Imase o^tAuguffus 
 engraven on a precious Stone, was ufed as the Seal of the Roman 
 Emperors, in Chri(Fs and the Apoftles Times. || And the Saints are 
 the Jewels of Jefus Chrift, the great Potentate, who has the PoiTeilion 
 of the Empire of the Univerfe : And thefe Jewels have his Image 
 enftamped upon them, by his royal Signet, which is the Holy Spirit. 
 And this is undoubtedly what the Scripture means by the Seal of the 
 Spirit ; efpecially when it is enftamped in fo fair and clear a Manner, 
 as to be plain to the Eye of Confcience ; vvhich is what the 
 Scripture calls our Spirit. This is, truly an Effect that is fpiritual, 
 fupernatural, and divine. This is, in it felf, of a holy Nature, being 
 a Communication of the divine Nature and Beauty. That Kind of 
 Influence of the Spirit which gives and leaves this Stamp upon the 
 Heart, is fuch that no natural Man can be the Subject: of any Thing 
 of the like Nature with it. This is the highell Sort of Witnefs of 
 the Spirit, which it is polTible the Soul fhould be the SubjeiSl of: If 
 there were any fuch Thing as a Witnefs of the Spirit by immediate 
 Suggeftion or Revelation, this would be v^aflly more noble and excel- 
 lent, and as much above it as the Heaven is above the Earth. This 
 the Devil cannot imitate : As to an inward Suggeftion of the Spirit 
 of God, by a Kind of fecret Voice fpeakintr, and immedlatelv afT^rt- 
 ih*2 and reveialinti a FacSt, he can do that which is a thoufand Times fo 
 
 ,, - ' • ^ ■ 
 
 I'See'Oiamkn's Diftionar)', under thcWord Engraving. 
 '^••' like 
 
Part III. of gracious Jlffctlions. 127 
 
 Jike to this, as be can to tint holy and divine EfFedl, or Work of the 
 Spirit of God, which hi:s been now fpoken of. % 
 
 Another 
 
 \ Mr. Sbfpard is iibundiint in militatins; againft thcNcuion of Men's 
 knowing; their good Eftate by r.n immediate Witncfs of the Spi- 
 rit, without judging by any EiTcdt or Work of the Spirit wro't 
 on the Hc'irt, as an Evidence and Proof that: Perfons are the 
 Children of God. Parti, p. 134. •' Knowing your Ele^icn cf 
 *' God. How To ? Immediately ? Some Divines think Angels 
 " fee it not fo, and that it's peculiar to God To to do j but me- 
 " diateh' ; for cur IVord caine in Power ^ and in much /iljurnnce^ 
 " to make you enlarged for God, to turn yea from luuli. ur.to 
 *« God, eifc --". Again in the fame Page *' It's Heaven to 
 " cleave to him in every Command ; it's Death to depart from 
 '* any Command. Hereby kmiu we that we are in hi?n. If it 
 *' were pofTibjc to afk of the Angels, how tliey know they are 
 " not Devil?, they would anfvvcr, the Lord's Will i.<^ ours. So 
 " here, how do you know you have not the Nature of Devils, 
 " and fo in a State of Devils, bound there 'till the Judgment of 
 " '' the gr?at Day ? Bccaufe God hath changed our vileNatures, 
 *' and made our Wills like unto his glorious Will ". And p. 
 135. " The Major is the Word, the Adinor Experience, and 
 '^ the Conclufjon the Lord's Spirit's Work, quickening your 
 *' Spirits to it. Now, fay fome, how do you know this ? 
 <' I'hus you may be mifiaken ; for many have been deceived 
 " thus. Grant that ; and fliall a Child not take Bread when 
 " 'tis given him, tho' Dogs fnatch at it ". And p. 137. 
 " If you look to a Spirit without a Work, whilft you do feek 
 " Confolation, you cannot avoid the Condemnation of the 
 " Word. You fay the Spirit has fpoken Peace to you ; but 
 " do you love Chrill- ? I look not to that ; but to the Spirit. 
 '« Why, the Word faith. He that loves him noi^ let him be Ana- 
 *' thema. So, is the League between your Sins and your Souls 
 " broken ? Anf. I look not to that. Why, John faith, He 
 '' that committcth Sin is of the Devil. Are you new Creatures ? 
 " I look not to that. Why, the Word faith, unlefs you he born 
 " again.^ you caniiot enter into the Kingdom of God ". Page 
 176, '77. " A Man faith, I havcChrift ; and fo have not they. 
 *' I afk, where is the Spirit ? You have the Deed ; where is 
 " the Seal \ You have the Teftator ; where is the Executor ? 
 " The Spirit in vou ? Yes, I have it ; it has witnefTed Chrift 
 «' is mine. Anf. It has witnefTed ; but what has it wrought ? 
 <«. Where is the Power of h.is Death, killing thy Lufts ? Where 
 
 <« 13 
 
128 Thejirft Sign Part III. 
 
 Another Thing which is a full Proof that the Sjal of the Spirit is 
 no Revelation of any Fadlby immediate Suggeftion, bat is Grace it 
 
 felf 
 
 *' is the Life of the Spirit of Jefus in you ? Where is the Oil 
 " in your VefTel ? Truly I look for the Bridegroom ; but I 
 *' regard not that ; neither are others to regard it, in Way of 
 ** Evidence. Then I fay the chief Evidence is deftroyed in the 
 *' Churches. I have known many that have had Ailurances ; 
 *' yet never fav\^ them prove right, 'till it witnefled thi: was 
 *' here. What (hould be the Caufes of this, and that Men 
 *' fhould make Blufters in the Churches becaufe of this, as iho' 
 *' it was building on Works ? In feveral Men they arc feveral. 
 *' I. An Aptnefs to out-run the Truth, and to fall from one 
 ** Extream to another— . 2. The Apoftacy of eminent Pro- 
 <' feflbrs, who have been deceived in their evidencing thus.-- 
 *' 3. Corrupt Experience. — 4. A Heart that never felt the 
 " Bitternefs and Bondage of Sin, as the greateft Evil ". Page 
 215,216. '' The Peace, and Joy, andAfTurance of thatGlory, 
 •' which Eye never faw, in the Saints, 'tis from the Witnefs of 
 *' the Spirit of Glory ; not only becaufe that God is their God, 
 " but becaufe they are his People. 'Tis I fay from the Wjt- 
 *' nefs of God in his Word 5 not from themfclves, nor from 
 *' Man only, that they approve me ; nor from Dreams, and 
 *' diabolical Breathings ; but from the Spirit of God ; he brings 
 *' Tidings of it ; and from fuch a Spirit (that you may know 
 *' it) that not only fhews you God is your God, and fo you re- 
 '' joice, becaufe of this ; for thus 'tis with many a carnalHeart, 
 *' and he hath Peace, being in Horror, from this, the Lord loves 
 *' me ; but he makes you to rejoice, becaufe you are theLord's 
 '' People, becaufe he hath changed yourHeart : Now thePeace 
 <« is found, and Joy is right : And here I would try the Peace 
 «' of any Man". Part II. p. 168, 169. " All the Heirs of 
 *' the Promifes, as Heirs that have Legacies left them, they go 
 *« to the Will of the deceafed Father ; and that Comforts, that 
 •' they hold to, that is fure ; fuch an one fhall have it, if his 
 <« Name be there. But if one fhall fay, fuch a One hath pro- 
 *' mifcd me fuch Lands ; is it in his Will ? No ; but fince he 
 «« died, as I was taking a Pipe, he came to me : Oh be not 
 « deceived ! " 
 Again in his Sound Believer there is a long Difcourfe of Sanftifica- 
 tion as the chief Evidence of Juftification from p. 221, for many 
 Pages following, I fhall tranfcribe but a very fmall Part of it. 
 «' Tell me, how you will know that you are juftified. You 
 
 " will 
 
Part III. of gr adorn Jlffccimi^., 129 
 
 (dfin t+ic Soul, is tliat the ^ col of the Spirit is called the EarneJ} of the 
 Spirit, in the Scripture. 'Tis very plain, that the Seal of the Spirit 
 
 <' will fay, by the Tcdimony of the Spirit. And cannot the 
 <« fame Spirit fhincupon your Graces, and witnefs that you arc 
 " fanaified, as well ? i John 4^. 13, 24. I Cor. 2. I2. Can 
 <' the Spirit make the one clear to you, and not the other ? 
 «' Oh Beloved, it is a fad Thing;, to hear fuch Queftions and 
 «' fuch cold Anfwers alfo, that San(Slification pofllbly may be '^n 
 " Evidence. May be I Is it not certain ? AfTurcdly to deny 
 '« it, is as bad as to affirm that God's own Promifcs of ?^'our 
 " are not true Evidences thereof, and confequently that they 
 <« are Lies and Untruths ". 
 Mr. Flavel alfo much oppofcs this Notion of the Witnef- 
 of the Spirit by immediate Revelation. Sacramental Me- 
 ditations, Med. 4. fpcaking of the Sealing of the Spirit, he 
 fays, '* In Sealing the Believer, he doth not make ufe of an 
 «« audible Voice, nor the Miniftry of Angels, nor immediate 
 << and extraordinary Revelations ; but he makes ufe of his own 
 t' Graces, implanted in our Hearts, and his own Promifcs, 
 " '.vritten in the Scripture : And in this Method, he ufL'ally 
 *' brings the doubting trembling Heart of a Believer to Reft and 
 «< Cornfort ". Aeam, Ihid. " AfTurance is produced in our 
 <« Souls by the reflexive A6ts of Faith : The Spirit helps us to 
 " reflc£l upon v»'hat hath been done by him formerly upon our 
 «« Hearts ; hereby zve know that we know him^ i John 2. 3. To 
 «' know that we know, is a reflex A^. Now it is impoflTible 
 « there fhould be a reflex, before there hath been a dlrcdl A 61. 
 «« No Man can have the Evidence of his Faith, before the Ha- 
 «< bit is infufcd, and the vital A61 perform'd. The Obje£l 
 «' Matter, to which the Spirit feals, is his own fancElifying Ope- 
 «' ration ". Afterwards, Ibid, he favs, *' Immediate Ways 
 " of the Spirit's Sealing are ceafed. NoMan may now cxpcft, 
 << by any new Revelation, or Sign from Heaven, by any Voice, 
 *» or extraordinary Infpiration, to have his Salvation feal'd ; 
 *' but muft expert that Mercy in God's ordinary Way andMe- 
 *' thod, fearchine; the Scriptures, examining; our own Hearts, 
 '« and waiting on the Lord in Prayer. The learned Gerfcn 
 <' gives an Inftancc of one that had been long upon the Borders 
 " of Dcfpair, and at laft fweetly affured and fettUd : He an- 
 te fwered, Non ex nova aliqua Revclatione ; not by any new 
 «< Revelation, but by fubje6ling my Underftanding to, and 
 " comparing my Heart with the written Word. And Mr. 
 ^ "=> ^ K: Roberts, 
 
1 30 . Thejirft Sign ' Part III, 
 
 is the lame Thing with the Earneft of the Spirit, by 2 Cor. i. 22, 
 
 If^ho bath aljo fcaled Vsy and given the Earneft of the Spirit in our 
 Hearts. And Eph. i. 13, 14. In whom, after that ye believed, ye 
 wer£ fealed tvith that holy Spirit of Promife ; which is the Earneft cf our 
 Inheritance, until the Redejnption of the purchafed Pojfeffion, unto tha 
 Praife of his Glory. Now the Earneft is Part of the Money agreed 
 for, given in Hand, as a Token of the Whole, to be paid in due 
 Time ; a Part of tlie promifed Inheritance, granted now, in Token 
 of full PofTeilion of the Whole hereafter. But furely that Kind of* 
 Communication of the Spirit of God, which is of the Nature of 
 eternal Glory, is the higheft and moft excellent Kind of Communi- 
 cation, fometfiing that is in its own Nature fpiritual, holy and divine, 
 and/ar from any Thing that is common ; and therefore high above 
 anv Thing of the Nature of Infpiration, or Revelation of hidden 
 Fadls by Suggeftion of the Spirit of God, which many natural ]\'Ien 
 have had. VVhat is the Earneft and Beginning of Glory, but Grace 
 it felf, efpecially in the more lively and clear Exercifes of it ? 'Tis not 
 Prophecy, nor Tongues, ndr Knowledge, but that more excellent 
 divine Thing, Charity that never faileth, \n\\\z\\ is a Prelibarion andBe- 
 ginning of the Light, Swectnefs, and Blefiednefs of Heaven, that 
 World of Love or Charity. 'Tis Grace that is the Seed cf Glory, 
 and Dawning of Glory in the Heart, and therefore 'tis Grace that 
 is the Earneft of the future Inheritance. What is it that is the Be- 
 ginning or Earneft of eternal Life in the So^il, but fpiritual Life ? 
 And what is that but Grace ? The Inheritance that Chrift has pur- 
 chafed for the Ele6l, is the Spirit of God ; not in any extraordinary 
 Gifts, but in his vital Indwelling in the Heart, exerting and commu- 
 nicating himfelf there, in his own proper, holy or divine Nature: 
 And this is the Sum total of the Inheritance that Chrift purchafed for 
 the Elect. For fo are Things conftituted in the Aff"air of our Re- 
 
 *'. Roberts, in his Treatife of the Cove?iants, fpeaks of another, 
 
 <' that fo vehemently panted after the Sealings^and Aflurance 
 
 *' of the Love of God to his Soul, that for a long Time he ear- 
 
 f« ncftly defired fome Voice from Heaven ; and fometimes, 
 
 *' walking in the folitary Fields, earneftly defired fome mira- 
 
 '*' culous Voice from tiie Trees or Stones there. This was 
 
 *' denied him ; but in Time, a better was aftordcd, in a fcrip- 
 
 *' tural Way ". Ajrain, Ibid. " This iVIelhod of Sealing, is 
 
 *<^ beyond all other Methods in the World. For in miraculous 
 
 ••^ Voices and Inf^-^i rations, 'tis pofllble there vn'sy fuheffe falfum, 
 
 •-* be found fome Cheat, or Impofturcs of the Uevil ; but the 
 
 »< Spirit's VVitucfc in the Heart, fuitable to the Revelation in 
 
 '* the Scripture, cannot deceive us ". 
 
 dcmption. 
 
Part III. of gracious JlJj\Btoin. i ji 
 
 demption, that the Father provides the Saviour, or Furchafcr, fiiul the 
 Purchafe is made of Him ; and the Son is the Purchafer and tlie Price ; 
 and the Holy Spirit is the great BkiTing or Inheritance purchafcd, as is 
 intimated Gal. '^. 13, 14. and hence the Spirit is often fpoken of as 
 the Sum of the Bleflings promifed in the Gofpel, Luke 24. 49. A£li 
 J. 4. and Chap. 2. 38, 39. Gal. 3. 14. Eph, i. 13. This In- 
 licritance was the grand Legacy which Chrift left his Difciplcs and 
 Church, in his lall Will and Teftament ; ^john Chap. 14, and 15, 
 and I 6. This is the Sum of the i^lcffings of eternal Life, which fliall 
 be given in Heaven. ( Compare 'John y. 37, 38, 39. and John 4. 
 14. with Rev. 21. 6. and 22. i, 17. ) 'Tis through the vital 
 Communications and Indwelling of the Spirit, that the Saints have ali 
 their Light, Life,Holinefs, Beauty and Joy in Heaven ; And *tis thro' 
 the vital Communtcations and Indwelling of the fame Spirit, that the 
 Saints have all Light, Life, Holinefs, Beauty H Comfort onEarth ; bu* 
 only communicated in lefs Meafure. And this vital Indwelling of the 
 Spirit in the Saints, in this lefs Meafure and fmall Beginning, is the 
 EarneJ} of the Spirit.^ the Earnejl of the future Inheritance^ and the frjl 
 Fruits of the Spirit., as the Apoltle calls it, Rom. 8. 22. where, by the 
 frji Fruits of the Spirit^ the.Apoftle undoubtedly means the fame vita! 
 graciousPrinciple,that he fpeaks of in all the preceedingPart of thcChap- 
 tCTj which he calls Spirit, and fets in Oppofition to Flefh or Corrup- 
 tion. Therefore this Earneft of the Spirit, and firft Fruits of the 
 Spirit, which has been ihown to be the fame with the Seal of the Spi- 
 rit, is the vital, gracious, fanftifying Communication and Influence 
 of the Spirit, and not any immediate Suggeftion or Revelation of 
 Fac^s by the Spirit. + 
 
 And indeed the Apoftle, when in that Rem. 8. i(y. he fpeaks of 
 the Spirit's bearing Witnefs with our Spirit, that we are the Children 
 of God, does fufficiently explain himfelf, if his Words were but at- 
 tended to. What is here exprefs'd, is connedled with the two pre- 
 ceeding Verfes, as refulting from what the Apoftle had faid there, as 
 every Reader may fee. The three Verfes together are thus, For as 
 many as are led by the Spirit of God., they are the Sons of God : For \e 
 
 After a Man is in Chrift, not to judge by the Work, is not 
 to judge by the Spirit. For the Apoftle makes the Earneft 
 of the Spirit to be the Seal. Now Earneft is Part of the 
 Money bargain'd for ; the Beginning of Heaven, of theLight 
 and Life of it. He that fees not that the Lord is his by that, 
 fees no God his at all. Oh therefore, do not look for a Spi- 
 rit, without a Word to reveal, nor a Word to reveal with- 
 out feeing and feeling of fomeWork firft. I (hank theLord, 
 I do but Pity thofe that think otherwife. If a Sheep of 
 Chrift, Oh, wander not ". S heparans Parable, P. 1. p. 86. 
 K 2 bavg 
 
132 "Thejirjl Sign Part III. 
 
 have not received the Spirit of Bondage again to fear ; but ye have re- 
 ceived the Spirit of Adoption, whereby zve cry^ Abba, Father : The Spi- 
 rit it fclf bearcth fi'itnefs with our Spirits^ that zue are the Children of 
 God. Here, what the Apoftle fays, if we take it together, plainly 
 fh(*ws, that what he has RefpecSl to, when he fpeaks of the Spirit's 
 giving us Witnefs or Evidence that we are God's Children; is his 
 dwelling in us, and leading us, as a Spirit of Adoption, or Spirit of a 
 Child, difpc^fing us to behave towards God as to a Father. This is 
 the Witnefs or Evidence the Apoftle fpeaks of, that we are Children^ 
 that we have the Spirit of Children, or Spirit of Adoption. And what 
 is that, but the Spirit of Love ? There are two Kinds of Spirits the 
 Apoftle fpeaks of, the Spirit of a Slave, or the Spirit of Bondage, that is 
 Fear ; and the Spirit of a Child, or Spirit cf Adoption, & that is Love, 
 The Apoftle fays, we han't received the Spirit of Bondage, or of 
 Slaves, which is a Spirit of Fear ; but we have received the more in- 
 genuous noble Spirit of Children, a Spirit of Love, which naturally 
 difpofes us to go to God, as Children to a Father, and behave to- 
 wards God as Children. And this is the Evidence or Witnefs which 
 the Spirit of God gives us that we are Children. This is the plain 
 Senfe of the Apoftle: And fo undoubtedly the Apoftle here is fpeak- 
 ing of the very fame Way of cafting out Doubting, and Fear, and 
 the Spirit of Bondage, which the Apoftle John fpeaks of, i John 4. 
 18. viz. By the prevailing of Love, that is the Spirit of a Child. 
 The Spirit of Bondage works by Fear, the Slave fears the Rod ; but 
 Love cries Abba Father i it difpofes us to go to God, and behave 
 ourfdves towards God as Children ; and it gives us clear Evidence of 
 our Union to God as his Children, and fo cafts out Fear. So that it 
 appears that the Witnefs of the Spirit the Apoftle fpeaks of, is far 
 from being any Whifper, or immediate Suegeftion or Revelation ; 
 hilt that gracio'.'s holy Eff'.cSt of the Spirit of God in the Hearts of the 
 Saints, the Difpofition and Temper of Children, i^ppearing in fwtet 
 child -like Love to God, which cafts out Fear, or a Spirit of a Slave. 
 
 And the fame Thing is evident from all the Context : 'Tis plain 
 the Apoftle fpeaks of the Spirit, over and over again, as dwelling in 
 the Hearts of the S.iints, as a gracious Principle, fet in Oppofition to 
 the Flefh or Corruption : And fo he does in the Words that immedi- 
 ately introduce this Paflage we are upon, Verfe 13. For if ye live 
 after the Flejh, ycfiall die ; but fyc, thro* the Spirit do moriify the 
 Deeds of the Flejh, ye /hall live. 
 
 Indeed it is paft Doubt with me, that the Apoftle has a more fpe- 
 cial Rcfpedl to the Spirit of Grace, or the Spirit of Love, or Spirit of 
 a Child, in its more lively A6lings : For 'tis perfe5f Love, or ftrong 
 Love only, which fo witncftes or evidences that we are Children, as 
 to caft out Fear, and wholly deliver from the Spirit of Bondage. 
 'I'iie ftroii^ ^"^ lively Exercifes of a Spirit of child-like, cvani^e'ic.tl, 
 
 humble 
 
Part III. of graciom Affccliom. 133 
 
 humble Love to God, give clear Evidence oftheSours Relation to 
 God, as his Child ; which docs very greatly and diredly fatisty the 
 Soul. And tho' it be far from being true, that the Soul in this 
 Cafe, judges only by an immediate Witncfs, without any Sign or Evi- 
 dence \ for it judges and is allured by the greateft Sign and clcarcft 
 Evidence ; yet in this Cafe, the Saint ftands in no need of muhiplicci 
 Signs, or any long Reafoning upon them. And tho' the Sight of his 
 relative Utiion with God, and his being in his Favour, is not without 
 a Medium, becaufe he fees it by that Medium, vix. his Love ; yet 
 his Sight of the Uniori of his Heart to God is immediate : Love, the 
 Bond of Union, is feen intuitively : The Saint fees and feels plainly 
 the L^nion between his Soul and God ; it is fo llrong and lively, that 
 he can't doubt of it. And i^cnce he is afTured that he is a Child. 
 How can he doubt whether he ftands in a child-like Relation to God, 
 when he plainly fees a child-like Union between God and his Soul, 
 and hence does boldly, and as it were, naturally and necefliirily cry, 
 M^ba Father P ' • 
 
 And whereas the Apoftle fays, the Spirit bears Witnefs ivith cur 
 Spirits ; by our Spirit here, is meant our Confcience, which is cal- 
 led "the Spirit of Man ; Prov, 20. 27. The Spirit of Man is the Can- 
 dle of the Lord, fearching all the inward Parts of the Belly, We clfe- 
 where read of the Witnefs of this Spirit of our's ; 2 Cor. i. 12. 
 For our Rejoicing is this^ the TeJli?nony of our Confcience. And i John 3. 
 I Q, 20, 2 r . And hereby do ive know that ive are of the Truths and /hall 
 ajfure our Hearts before him. For if our Heart condemn us^ God is 
 greater than our Heart, and know eth all Things. Beloved if our Heart 
 condemn us not^ then have we Confidence towards God. When the 
 Apoitle Paul {pe:iks of the Spirit of God bearing Witnefs with our 
 Spirit, he is not to be un<lerft(X)d of tv/o Spirits, that are two fepa- 
 ratc, collatteral, independant Witnefles ; but 'tis by one, that we 
 receive the Witnefs of the other : The Spirit of God gives the Evi- 
 dence, by infufing and fhedding abroad the Love of God, the Spirit 
 of a Child, in the Heart ; and our Spirit, or our Confcience, receives 
 and declares this Evidence for our Rejoicing. 
 
 Many have been the Mifchiefs that have arifen from that falfe and 
 delufive Notion of the Witnefs of tlie Spirit, that it is a Kind of in- 
 ward Voice, Suggeftion, or Declaration from God to a Man, that 
 h? is beloved of him. and pardoned, ele6led, or the like, fometimes 
 with, and fometimes Vvithout a Text of Scripture; and many have 
 been the falfe, and vain, '' tho' very high ) Affections that have arifen 
 from hence. And 'tis to be feared that Multitudes of Souls have 
 been eternally undone by it. I have therefore infifted the longer on 
 this Head. 
 
 K 2 But 
 
134 ^he fecQnd Sign Part III. 
 
 But I proceed now to a feftond Charafteriftic of gracious Affec- 
 tions. 
 
 IL The firft obje6lIve Ground of gracious AfFedions, is the tran- 
 fcendently excellent and amiable Nature of divine Things, as they are 
 in themfclves -, and not any conceived Relation they bear to Self, or 
 Self-Intereft-. 
 
 I fay that the fupremely excellent Nature of divine Things, is the 
 firj}^ OY primary and criginal objecSlive Foundation of the fpiritual Af- 
 fedions of trueSaints ; for I do not fuppofc that allRelation which di- 
 vine Things bear to themfelves, and their own particular Intereft, are 
 wholly excluded from all Influence in their gracious Affe6lions. For 
 this may have, and indeed has, a fecondary and confcquentiallnfluence 
 in thofe Afte6lions that are truly holy and fpiritual ; as I fhall fnew 
 how by and by. 
 
 It was before obferved, that the Affe£lion of Love is as it were the 
 Fountain of all Aifc(51ion ; and particularly, that chriftian Love is the 
 Fountain of all gracious AfFe<5tions : Now the divine Excellency and 
 Glory of God, and Jefus Chrif>, the Word of God, the Works of 
 God, and the Ways of God, C5V. is the primary Reafon, why a true 
 Siint loves thcfe Things ; and not any fuppofed Intereft that he has 
 in them, or any conceived Benefit that he has received from, them, or 
 ihall receive from them, or any fuch imagined Relation which they 
 bear to his Intereft, that Self-Love can properly be faid to be the firil 
 Foundation of his Love to thefe Things. 
 
 Some fay that all Love arifes from Self Love ; and that it is im- 
 poiTible in the Nature of Things, for any Man to have any Love to 
 God, or any other Being, but that Love to himfclf muft be theP'oun- 
 dation of it. But I humbly fuppofe it is for Want of Ccnfideration, 
 that they fay fo. They argue, that whoever loves God, and fo dc- 
 iircshis Glory, or the Enjoyment of him, he defires thefe Things as 
 his own Happinefs ; the Glory of God, and the beholding and enjoy- 
 ing his Perfections, are conhdered as Things agreeable to hi/;!, tending 
 to make him happy ; he places his Happinefs in them, and defires 
 them as Things, which (if they were obtained) would be delightful 
 to him, or would fill jum with Delight and Joy, and fo make him 
 happy. And fo, they fay, it is from Self-love, or a Defirc of his own 
 Happinefs, that he defires God fhould be glorified, and defires to be- 
 iiold and enioy his glorious Perfections. But then they ourht to con- 
 fider a little iurther, and enquire how the Man c.ime to plaee bis Hap- 
 pinefs in God's being glorified, and in contemplating v.ml enjoying 
 God*s Pcrfc<5tions. There is no Doubt, but that after God's Glory, 
 .and the beholding his PcrfeClions, are become fo agreeable to him, 
 that he places his higheft Happinefs in thefe Things, then he wil'l de- 
 firc ti)?jp, a« he ddircs his ov/n Happincft, But l)ow came thefe 
 
 Things 
 
Part III. of gracious Affediofis, 135 
 
 Things to be (o agreeable to him, that he eftecms it bis bigbcft H, p- 
 pincfs to glorify God, ^c. ? Js not this the Fruit of Love ? A Man 
 iiiuft firft love God, or have his Heart united to him, before he will 
 eflccm God's Good his own, and before he will dtfire the gloiifyinf^ 
 and enjoying of (jod, as his Hiippincfs. 'Tis not ftrong arguing, ih.at 
 bccaufe after a Man has his Heart united to God in Love, as a Fruit 
 of this ^ he defircs his Glory and Enjoyment as his own Happinefs, 
 that therefore a Dcfire of tiiis Happinefs of his own, muft needs be the 
 Caufc and Toundation of his Love : Unlefs it be ftrong arguini', that 
 bccaufe a Father begat a Son, that therefore his Son certainly btgat 
 him. If after a iMan loves God, and has his Heart fo united to him, 
 as to look upon God as his chief Good, and on God's Good 2s his 
 own, it will be a Coiifequence and Fruit of this^ that even Self-love, or 
 love to his own Happinefs, will caufe him to defire the glorifying and 
 enjoying of God ; it will not thence fellow, that this very Fxercife 
 ol Self-love, went before his Love to God, and that his Love to God 
 was a Confequence and Fruit of that. Something elfe, entirely diftirit 
 from Self-love might be the Caufe of this, vi%, A Change made in 
 the Views of his Mind, and Relifh of his Heart ; whereby he appre- 
 hends a Beauty, Glory, and fupream Good, in God's Nature, as it 
 is in it felf. This may be theThing that firfl draws hisHeart to him, 
 and caufes his Heart to be united to hi-m, prior to all Confiderations 
 of his own Interefl: or Happinefs, altho' after this, and as a Fruit of 
 this, he necefTarily fecks his Intcreft and Happinefs in God. 
 
 There is fuch a Thing, as a Kind of Love or AfFc6tion, that a 
 Man may have towards Perfons or Things, which does properly arife 
 from Self-love ; a preconceived Relation to himfelf, or fome Refpi6t 
 already manifefted by another to him, or fome Benefit already recei- 
 ved or depended on, is truly the firft Foundation of his Love, and what 
 his Afieclion does wholly arife from ; and is what preceedes any Re- 
 liflu of, or Delight in the Nature and Qualities inherent in the Being 
 beloved, as beautiful and amiable. When the firft Thing that draws 
 a Man's Benevolence to another, is the beholding thofe Qualifications 
 and Properties in him, which appear to him lovely in themfelves, and 
 the Subject of them, on this Account, worthy of Efteem and Good- 
 will, Love arifes in a very different Manner, than when it firft arifc^ 
 from fome Gift bcftowcd by another, or depended on from him, as 
 a Judge loves and favours a Man that has bribed him ; or from ihe 
 Relation he fuppofes another has to him, as a Man who loves another 
 bccaufe he looks upon him as his Child. When Love to another a- 
 rifes'thus, it does truly and properly arife from Self-love. 
 
 That Kind of Affe6lion to God or Jefus Chrift, which does thus 
 properly arife from Self-love, cannot be a truly gracious and fpiri- 
 tual Love ; as appears from what has been faid already : For Self- 
 love is a Principle entirely natural, and as much in the Hearts of De- 
 
 K 4 Vila 
 
36 7he fecond Sign Part. Ill, 
 
 vils as Angds ; nnd therefore furely nothing that is the meer Refuir 
 of it, can be fupernatural and divine, in the Manner before defcri- 
 bed f . Chrill: plainly fpcaks of thii«Kind of Love, as what is nething 
 beyond the Love oi wicked Men, Luke 6. 32. If ye love them that 
 love ycu^ ivhat thank have ye f For Sinners alfo love thofe that kve them. 
 And the Devil himfelf knew that that Kind of Rerpe6t to God which 
 was fo mercenary, as to be only forBencfits received or depended on, 
 (which is all one) is wcrthlefs .in the Sight of God ; othcrwife he 
 never would have made ufe of fuch a Slander before God, againft 
 "Job, as in Job I. 9, 10. Doth }oh ferve God for jwught? Hajl thou 
 
 not made an Hedge about him, and about his Houje^ Sic. ? Nor 
 
 would God ever have implicitly allowed the Objection to have been 
 good, in cafe the Accufation had been true, by allowing that that 
 Matter fhould be tried, and that Job (hould be fo dealt with, that it 
 might appear in the Event, whether Job's Refpeft to God was thus 
 mercenary or no, and by putting the Proof of theSincerity and Good- 
 nefs of his Refpcft, upon that liTiie. 
 
 'Tis unreafonable to think otherwife, than that the firft P'ounda- 
 tion of a true Love to God, is that whereby he is in himfelF bve-. 
 ly, or worthy to be loved, or the fupream Lovelinefs of his Na- 
 ture. This is certainly what makes him chiefly amiable. What 
 chiefly makes a Man, or any Creature lovely, is his Excellency ; 
 and fo what chiefly renders God lovely, and muft undoubtedly be 
 the chief Ground of true Love, is his Excellency. God's Nature, 
 or the Divinity, is infinitely excellent ; yea 'tis infinite Beauty, 
 Brightnefs, and Glory itfelf. But how can that be true Love of this 
 excellent and lovely Nature, which is not built on the Foundation 
 of //'/ true Lovelinefs ? How can that be true Love of Beauty and 
 Brightnefs, which is not for Beauty and Brightnefs fake ? How can 
 that be a true Prizing of tha< which is in itfelf infinitely worthy 
 and precious, which is not for the Sake of it's Worthinefs and 
 Precioufnefs ? This infinite Excellency of tjie divine Nature, as 
 it is in it fclf, is the true Ground of all that is good in God in 
 any Refptcfl ; but how can a Man truly and rightly love God, 
 without loving him for that Excellency in him, which is the 
 Foundation of all that is in any Manner of Refpeft good or de- 
 fireable in him ? They v/hofe Affe6lion to God is founded firft 
 on his Profitablenefs to them, their Affection begins at the wrong 
 End ; they regard God only for the utmoft Limit of the Stream 
 
 •' There is a natural Love to Chrift, as to one that doth thee 
 *' Good, and for thine own Ends ; and fpiritual, for himfelf, 
 *' whereby the J^ord only is exalted ". Hhepard's Parable of 
 the ten Virgins, P. L p. 25. 
 
 of 
 
Part III. of graciom yiffe6lions. 137 
 
 of divine Good, where it touches them, and reaches their Inte- 
 reft ; and have no Refpc^l to that infinite Glory of God's Na- 
 ture, which is the orijiinal Cjood, and the tiue Fountain of all 
 Good, the firft Fountain of all Lovelincfs of every Kind, and ■ 
 {o the firft Foundation of all true Love. 
 
 A natural Principle of Self-love may be the Foundation of 
 great AfFcclions towards God and Chriff, without feeing any 
 Thing of the Beauty &Glory of the divineNature. There is a certain 
 Gntititudc that is a meer natural Thing. Grjititude is one of ih.c 
 natural AfFe6lions of the Soul of Man, as well as Anger \ and 
 there is a Gratitude that arifes from Self-love, very much in the 
 fame Manner that Anger docs. Anger in Men is an Affection 
 excited aga'wj} another, or in Oppofition to another, for fomethini]^ 
 in him that crofles Self-love : Gratitude is an AiFecfion one has 
 towards another, for loving him, or gratifying him, or for ftnic- 
 thing in him that fuits Self-love. And there may be a Ki:id 
 of Gratitude, without any true or proper Love ; as there may 
 be Anger without any proper Hatred, as in Parents tov.'ards theii 
 Children, that they may be angry with, and yet at the fame 
 Time have a ftrong habitual Love to them. This Gratitude is 
 the Principle which is in exercife in wicked A4en, in that wiach 
 Chrift declares concerning them, in the 6th of Luhe^ where he 
 fiiys, Simiers love thofe that love them ', and which ht declares con- 
 cerning even the Publicans^ who were fome of the moft carnal and 
 profligate Sort of Men, yV/t7///;. 5. 46. This is the very Principle 
 that is wrought upon by Bribery, in unjuft Judges ; and it is a 
 Principle that even the brute Beafts do exercife : A Dog will love 
 his Mifter that is kind to him. And we fee in innumerable In- 
 ftances, that meer Nature is fufficient to excite Gratitude in Men, 
 or to afFecl their Hearts with Thankfulnefs to others for Kind neiles 
 received ; and fometimes towards them, whom at the fame Time 
 they have an habitual Enmity againft. Thus Saul was once and a- 
 gain greatly afft^dled, and even dillblved with Gratitude towards 
 David, for fparing his Life ; and yet remained an habitual Enemv 
 to him. And as Men, from meer Nature, may be thus afFe<5ted 
 towards Men ; fo they may towards God. There is nothing hin- 
 ders, but that the fame Self-love may work after the fame Ivlanner 
 towards God, as towards Men. And we have manifeft Inftances 
 o^ it in Scripture j as indeed the Children of Ifrael^ ivho fang God's 
 Praifes at the Red Sea, hut foon forgat God's IVorh \ and in l^la- 
 aman the Syrian^ who was greatly afl:e6led with the miraculous Cure 
 of his Leprofy, fo as to have his Heart engaged thencefor- 
 ward to worfhip the God that had heal'd him, and him on'y, ex- 
 cepting when it would expofe him to be ruin'd in his temporal In • 
 tcreft. So was Nd^uchadm^izfr greatly affected With God's Good- 
 
 nef; 
 
138 The fecond S'l^n Part III. 
 
 ncfs to him, In reftoring him to his Realbn and Kingdom, after his 
 dwelling with the Beafts. 
 
 Gratitude being thus a natural Principle, it renders Ingratitude To 
 much the more vile and heinous ; becaufe it fliews a dreadful Pre- 
 valence of WickedneCs when it even overbears, and fuppreffes 
 the better Principles of human Nature : As it is mentioned as an 
 Evidence of the high Degree of the Wickednefs of many of the 
 Heathen, that they were zvithout natural JjfeSfion^ Rom. 2. 31. 
 But that the Want ofGratitude, or natural Aficdion, areEvidences of 
 an high Degree cf Fice, is no Argument that all Gratitude and na- 
 tural AfFe6lion, has the Nature of Feriue, or Saving-Grace. 
 
 Self-love, through the Exercife of a meer natural Gratitude, may 
 be the Foundation of a Sort of Love to God many Ways. A Kind 
 of Love may arife from a falfe Notion of God, that Men have been 
 educated in, or have fome Way imbibed ; as tho' he were only 
 Goodnefs and Mercy, and no revenging JufHce ; or as tho' the 
 Exercifes of his Goodnefs v/ere neccilary, and not free and fovereign ; 
 or as tho' his Goodnefs were dependant on what is in them, and as 
 it were conftrained by them. Men on fuch Grounds as thefe, may 
 love a God of their own forming in their Imaginations, when they 
 are far from loving fuch a God as reigns in Heaven, 
 
 Again, Self-love may be the Foundation of an AfFedlion in A4en 
 towards God, thro' a great Infenfibility of their State with Regard 
 to God, and for Want of Conviftion of Confcience to make 'em 
 fenfib'e how dreadfully they have provoked God to Anger ; they 
 have no Scnfe of the Heinoufnefs of Sin, as againft God, and of the 
 infinite and terrible Oppofition of the holy Nature of God againd it : 
 And fo having formed in their Minds fuch a God as fuits them, and 
 thinking God to be fuch an one as themfelves, who favours and a- 
 grees with them, they may like him very well, and feel a Sort of 
 Love to him, when they are far from loving the true God. And 
 Men's AfFe<5lions may be much moved towards God, from Self-love, 
 by fome remarkable outward Benefits received from God ; as it was 
 with Naa'man^ Nebuchadnezzar, and the Children of Ifrael at the 
 Red Sea.. 
 
 Again, a very high AfFe6lion towards God, may, and often 
 docs arife in Men, from an Opinion of the Favour and Love of 
 God to .them, as the firft Foundation of their Love to him. After 
 Awakenings and Diftrefs through Fears of Hell, they may fuddenly 
 get a Notion, through fome Impreffion on their Imagination, or im- 
 mediate Suggeftion, with or without Texts of Scripture, or by fome 
 other Means, th.nt God loves 'em, and has forgiven their Sins, and 
 made them his Chddren ; and »his is the firlt Thing that caufcs 
 their Affections to flow towards God and Jcfus Chrift : And then 
 after this, and upon this Foundation, many Things in God may ap- 
 pear 
 
Part III. cf gracious Jl-^eBiom. 139 
 
 pear lovely to them, and Chrift may fccm excellent. And if fiich 
 Perfons are aCkedjWhctlicrGod appears IcAcly and amiable in himfclf ? 
 They would perhaps readily anfwer, Yes ; when indeed, if the 
 Matter be ftriotl\' examined, this good Opinion of God u-ts pur- 
 chail'd and paid for before ever they afforded it, in the diflinguifh- 
 ing and infinite Benefits they imagined they received from God ; 
 and they allow God to be lovely in himfclf, no otherwife, than that 
 he has forgiven them, and accepted them, and loves them above 
 moft in the World, and has engaged to improve all his infinite Power 
 and Wifdom in preferring, dignifying and exalting them, and will 
 iJo for *em jiifl as they would have him. When once they arc 
 firm in this Apprehenfion, 'tis'eafy toown God and Chril} to be 
 lovely and glorious, and to admire and extol them. 'Tis eafv for 
 them to own Chrifl to be a lovely Perfon, and the beft in the World, 
 when they are firfl firm in it, that he, tho' Lord of the Univerfe, 
 is captivated with Love to them, and has his Heart fvvallovved up in 
 them, and prizes 'em far beyond moft of their Neighbours, and 
 loved 'cm from Eternity, and died for 'em, and will make 'em reign 
 in eternal Glory v/ith him in Heaven. When this is the Cafe with 
 carnal iVIen, their very Lufts will make liim feem lovely : Pride it 
 felf will prejudice them in Favour of that which they call Chrift : 
 Selfish proud Alan naturally calls that lovely that greatly contributes 
 to his Intered, and gratifies his Ambition. 
 
 And as this Sort of Pcifons begin, fo they go on. Their AfFccti- 
 ons are raifed from Time to Time, primarily on this Foundation of 
 Self-love and a Conceit of God's Love to them. Many have a falfe 
 Notion of Communion with God, as tho' it were carried on by 
 Impulfes, and Whifpers, and external Rcprefentations, immediately 
 m?.de to their Imagination. Thefe Things they often have ; which 
 they take to be Manifeftations of God's great Love to 'em, and 
 Evidences of their high Exaltation above others of Mankind \ and 
 fo their Affections are often renewedly fet a going. 
 
 Whereas the Exercifes of true and holy Love in the Saints arifc in 
 another Way. They don't firfl fee that God loves them, and then 
 fee that he is lovely ; but they firft fee that God is lovely, and that 
 Chrifl is excellent and glorious, and their Hearts are firlt captivated 
 with this View, and the Exercifes of their Love are wont from 
 Time to Time to begin here, and to arife primarily from thefe 
 Views ; and then, c-onfequentially, they fee God's Love ; and great 
 Favour to them ||. The Saint's Af^-cdions begin with God ; and 
 
 Self- Love 
 
 C_.' 
 
 ll " There is a Seeing of Chrifl after a Man believes, which is 
 *' Chiilt in his Love, <1?V. But I fpeak of that firlt i>ight of him 
 
 " that 
 
140 The fecond Sign Part IIL 
 
 Self-Love has a Hand in thefe Affedions confeqaentially, and fe- 
 condarily only. On the contrary, thofe falfc Aftcdions begii» with 
 iSelf, and an Acknowledgement Oi*^ an Excellency in God, and an 
 AfFe(5tedncrs with it, is only confequential and dependant. In the 
 true Saint God is the lowed Foundation ; the Love of the Excel- 
 lency of his Nature is the Foundation of all the Affedlions which 
 come afterwards, v.'herein Self-Love is concern'd as an Handmaid : 
 On the contrary, the Hypocrite lays himfelf at the Bottom of all, 
 as the firft Foundation, and lays on God as the Superftru6ture ; and 
 even his Acknowledgement of God's Glory it fclf, depends on his 
 Regard to his private Intereft. 
 
 Self-Love may not only influence Men, To as tocaufc them to be 
 affected with God's Kindnefs to them feparately ; but alfo with 
 God's Kind nefs to them, as Parts of a Community: As a natural 
 Principle of Self-Love, without any other Principle, maybe fuffi- 
 cient to make a Man concerned for the Intereft of the Nation to 
 which he belongs : As for Inftance, in the prefent War, Self-Love 
 may make natural Men rejoice at the Succefles of our Nation, and 
 forry for their Difadvantages, they being concerned as Members of 
 the Body. So the fame natural Principles may extend further, and 
 even to the World of Mankind, and might be affe6led with theBenefits 
 thelnhabitants oftheEarthhave,beyond thofe of thelnhabitants of other 
 Planets ; if we knew that fuch there were, and knew how it was 
 with them. So this Principle may caufe Men to be affcded with 
 the Bcneffts that Mankind have received beyond the fallen Angels. 
 And hence Men, from this Principle, may be much affeded with 
 the wonderful Goodnefs of God to Mankind, his great Goodnefs in 
 giving his Son to die for fallen Man, and the marvellous Love of 
 Chrift in fuffering fuch great Things for us, and with the great Glory 
 they hear God has provided in Heaven for us ; looking on them- 
 felvesas Perfons concerned and intereftcd, as being fome of this 
 Species of Creatures, fo highly favour'd : The flime Principle of na- 
 tural Gratitucle may influence' Men here, as in the Cafe of perfonal 
 Benefits. 
 
 But thefe Things that I have faid do by no Means imply that all 
 Gratitude to God is a m.eer natural Thing, and that there is no fuch 
 Thing as a fpiritual Gratitude, which is a holy ..d divine Affcdion : 
 They imply no more, than that there i"^ a Gratitude which is meerly 
 natural, and that when Perfons have Afteaion« towards God only 
 or primarily for Benefits received, their Aft-eclion is only the Exer- 
 
 " that preceeds the fecond A61 of Faith ; and 'tis an intuitive, 
 
 <' or real Sight of him, as he is in his Glory." Shepard"^ Pa- 
 
 '-ablcDf the ten Virgins, Part. 1. p- 74- 
 
 cue 
 
Part III. of gracious Affcdliom. 141 
 
 cife of a natural Grati-tude, There is doubtlcfs fuch a Thing as a 
 gracious Gratitude, whicli does greatly differ from all that Gratitude, 
 which natural Men cxi'erience. It differs in the tollowing Refpcdls : 
 
 1. True Gratitude or Thankfulnefs to God for liis Kindnefs to 
 us, arifes from a Foundation laid before, of ix)ve to God for what 
 lie is in himfelf ; whereas a natural Gratitude has no fuch intcce- 
 dent Foundation. The gracious Stirrings, of grateful Affc£lion to 
 God, for Kindnefs received, always are fr(«m a Stock of Love al- 
 ready in the Heart, eftablifiied in the fiilt Place on other Grounds,. 
 11%. God's own Excellency ; and licncc the Affi.iSlions are difpoftd 
 to fiuw out, on Occafions of God's Kindncfs. The Saint having 
 fcen the Glory of (jod, and his Heart overcome by it, and captiva- 
 ted, into, a fupream Love to him on that Account, his Heart hereby 
 becomes tender, and eafily afte6led with Kindncffes received. If a' 
 Man has no Tove to another, yet Gratitude may be moved by feme 
 cxtr.iordinary Kindncfs ; as in ^aid towards David : But this is not 
 the fame Kind of. Thing, as a Man's Gratitude to a dear Friend, 
 that his Heart was before p' ffefs'd with a high Efteem of, and Love 
 to ; whofe Heart by this Means became tender towards him, and 
 more eafily affetSted with Gratitude, and afft£led in another Manner. 
 Sclf-Lovc is not excluded from a gracious Gratitude ; the Saints love 
 God for his Kindnefs to them, Pfal. 1 16. i. I love the Lord^ hccqufe 
 he haih heard ihe Vcice of jny Supplicaticn. But fomcihing elfe it in- 
 cluded ; and another Love prepares the Way, and lays the Founda- 
 tion, for thefe grateful Affv6lions. 
 
 2. In a gracious Gratitude, Men are affected with the Attribute 
 of God's Goodnefs and free Grace, not only as they are concerned 
 in it, or as it .ffcd' their Intcrcfi, but as a Part of the Glory and 
 Beauty of God's Nature. That wonderful and unparallel'd Grace 
 of God, which is manifefted in the Work jf Redemption, and (bines 
 forth in the Face of Jefus Chrift, is Infinitely "glorious in it felf, and 
 appears fo to the Angels -, *tis a preat Part of the moral Perfc6ticn 
 and Beauty of God's Nature: This would be glorious, whether it 
 
 were exercifed towards us or no; and the Saint who exercifes a gra- 
 cious Thankfulnefs for it, fees it to be io^ and deliglits in it as fuch ; 
 tlio' his Concern in it ferves the more to engage his Mind, and raife 
 the Attention and Affection ; and Self- Love here affiles as an Hand- 
 maid, being fubfervient to higher Principles, to lead forth the Mind 
 to the View and Contemplation, and engage and fix the Attention, 
 and heighten the Joy and Love : God's Kindnefs to them is a Glafs 
 that God fets before them, wherein to behold the Beauty of the 
 Attribute of God's Goodnefs : The Exercifes and Difplays of this 
 Attribute, by this Means, are brought near to them, and' fct right 
 
 before 
 
14^ ^^^ fecond Sign Par t III, 
 
 before them. So that in a holy Thankfuhiefs io God, the Concerrt 
 our Intereft has in God's Goodnefs, is not the firft Foundation of 
 our being affected with it ; that was laid in the Heart before, in 
 that Stock of Love which was to God, for his Exccllencv in hini- 
 fclf, that makes the Heart tender, and fufceptive of fuch ImprelTions 
 from his Goodnefs to us : Nor is our own Intereft, or the Benefits 
 we have received, the only, or the chief objective Ground of the 
 prefent Exercifes of the Affection ; but God's Goodnefs, as Part of 
 the Beauty of his Nature ; altho* the Manifeftations of that lovely 
 Attribute, fet immediately before our Eyes, in the Exerci'-es of it 
 for us, be the fpecial Occafion of the Mind's Attention to that Beau- 
 ty, at that Time, and ferves to fix the Attention, and heighten the 
 Affection. 
 
 Some may perhaps be ready to objecSl againft the whole that has 
 been faid, that Text, i John 4. 19. f^e )ove him, becaufe he firji 
 loved us, as tho' this implied that God's Love to the true Saints v/ere 
 they^r// Foundation of their Love to him. 
 
 In anfwer to this I would obferve, that the Apoftle's Drift in 
 thcfif Words, is to magnify the Love of God to us from hence, 
 that he loved us, while we had noLove to him ; as will be manifeff to 
 any one who compares this Verfe, and the two follov/ing, with the 
 9th, loth and nth Verfes. And that God loved us, when we had 
 no Love to him, the Apoftle proves by this Argument, that God's 
 Love to the Ele^, is the Ground of their Love to him. And that 
 it is three Ways. i. The Saints Love to God, is the Fruit of God's 
 Love to them ; as it is the Gift of that Love. God gave them a 
 Spirit of Love to him, becaufe he loved them from Eternity. And 
 in this Refpe<St God's Love to tiis EletSl is the firft P'oundation of 
 their Love to him, as it is the Foundation of their Regeneration, 
 and the Whole of their Redemption. 2. The Exercifes and Difco- 
 veries that God has made of his wonderful Love to finful Men, by 
 Jefus Chrift, in the Work of Reaemption, is one of the chief Mani- 
 feftations, which God has made of the Glory of his moral Perfection, 
 to both Angels and Men ; and fo is one main objective Ground of 
 the Love of Both to God ; in a good Confiftence with what was faid 
 before. 3. God's Love to a particular eleCl Perfon, difcovered by 
 his Converfion, is a great Manifeftation of God's moral Perfedtion 
 and Glorv to him, and a proper Occasion of the Excitation of the 
 Love of holy Gratitude, agreeable to what was before faid. And 
 that the Saints do in thefe Refpe£ts love God, becaufe he firft loved 
 them, fully anfwers the Defign of the Apoftle's Argument in that 
 Place. So that no good Argument can be drawn from hence, a- 
 gainft a fpirirual and gracious Love in the Saints, arifing primarily 
 trom the Excellency of divine Things, as they are in themfelves, 
 and not from any conceived Relation they bear to their Intereft. 
 
 And 
 
Part III. of gracious JffeEiions, j^j 
 
 And as it is with the Love of the Saints, fo it is with their Joy, 
 and fpiritual Delight and PJeafure : the firlt Foundation of it, is not 
 any Confideration or Conception of their Interclt in divine Things 3 
 but it primarily coniilts in the fwcct Entertainment their Mindb have 
 in the V^icw or Contemplation of the divine and holy Beauty of thefc 
 Things, as they ar.e in thcnifelves. And this is indeed the very 
 main Difference between the Jov of the Hypocrite, end the Joy 
 of the true Saint. The former rejoices in himfclf ; Self is the fiiit 
 J-'o;jndation of his Joy : TJie latter rejoices in God. The Hypo- 
 crite has his Mind plcafcd and delighted, in the firff Place, u/ith his 
 own Privilege, and the Happinefs which he fuppolls he has attained, 
 or (hall attain. True Saints have their Minds, in the firft Place, 
 inexprcfTibly pleafcd and delighted with the fweet Ideas of the glo- 
 rious and amiable Nature of the Things of God. And this is tJie 
 Spring of all their Dclighis, and the Cream of all their Pleafuies ; 
 'tis the Joy of their Joy. This fweel and raviiliing Entertainment, 
 they liave in the View of the beautiful and delightful Nature of di- 
 vine Things, is the Foundation of the Joy that they have afterwards, 
 in the Confideration of their being theirs. But the Depcndance of 
 the AfFe<Slions of Hypocrites is in a contrary Order : Tiiey firft 
 rejoice, and are elevated with it, that thev are made fo much of by 
 God ; and then on that Ground, he fecms iti a Sort, lovdy to them. 
 
 The firll Foundation of the Delight a true Saint has in God, is 
 his own Perfection ; and the firft P'oundation of the Delight he has 
 in Chriff , is his own Beauty ; he appears m himfelf the Chief amono- 
 Ten Thoufancf, and altogether lovely : the Way of Salvation by 
 Chrift, is a delightful Way to him, for the fweet and admirable 
 Manifcftations of the divine Pcrfedions in if j the holy Doctrines of 
 the Gofpel, by which God is exalted and Man abafed, Hohnefs ho- 
 noured and promoted, and Sin greatly difgraccd and difcouraged, 
 and free and fovereign Love manifefted ; are glorious Do6lrines in 
 his Eyes, and fweet to his Tafte, prior to any Conception of his 
 Jntereft in thefe Things. Indeed the Saints rejoice in their Intereft 
 in God, and that Chrift is their's ; and fo they have gre::t Rc.ifon ; 
 But this is not the firft Spring of tbeir Joy : They firft rejoice in 
 God as glorious and excellent in himfelf, and then feconJarily re- 
 joice in it, that fo glorious a God is their's : They firft have their 
 Hearts fill'd with Sweetnefs, from the View of Chrift's Excellency, 
 and the Excellency of his Grace, and the Beauty of the Wa)' of Sal- 
 vation by him ; and thenthey have a fecondaryJoy,in that 10 excellent 
 a Saviour, and fuch excellent Grace is their'sl f But thac which is 
 
 the 
 
 t Dr. Owen^ on the Spirit, p. 199. fpcak.ng r. a common 
 Work of the Spirit, fays, «' The EiFeds of this Work on the 
 
 «« Mind, 
 
144 "fhe fecofid Sign Part III. 
 
 the trife Saint's Superftructure, is the Hypocii^e's Foundation, 
 When they hear of the wonderful Things of the Gofpel, of God*s 
 great Love in fending his Son, of Chrift's dying Love to Sinners, and 
 the great Things Chrift has purchafed, and promifed to the Saints, 
 and hear thefe Things liveliJy and eloquently fet forth ; they may hear 
 with a great deal of Pleafure, and be lifted up with what they hear : 
 but if their Joy be examined, it will be found to have no other Foun- 
 dation than this, that they look upon thefe Things as their's, all this 
 exalts them, they love to hear of the great Love of Chrift fo vaftly 
 'diftinguifliing fome from others ; for Seff-love, and even Pride itfelf, 
 makes 'em afFcct great DIftinction from orhers : No Wonder, in 
 this confident Opinion of their own good Efiate, that they feel well 
 under fuch Doctrine, and are pleafed in the higheft Degree, in hear- 
 ing how much God and Chrift makes of 'em. So that their Joy is 
 really a Joy in themfelves, and not in God. 
 
 And becaufe the Joy of Hypocrites is in themfelve?, hence It comes 
 to pafs, that in their Rejoicirrgs and Elevations, they are wont to 
 keep their Eye upon themfelves ; having received what they call 
 fpiritual Difcoveries or Experiences, their Minds are taken up about 
 them, admiring thtir own Experiences : And what they are princi- 
 
 Mind, which is the firft Subjc(5t afFcdled with it, proceeds 
 not fo far, as to give it Delight, Complacency and Satisfac- 
 tion in the lovely fpiritual Nature and Excellencies of the 
 Things revealed unto it. The true Nature of faving Illu- 
 mination confifts in this, that it gives the Mind fuch a dirc6l 
 intuitive Infight and Profpe6t into fpiritual Things, as that in 
 their own fpiritual Nature they fuir, plcafe, and fatisfy it ; 
 fo that it is transformed into them, caft into the Mould of 
 them, and refts in them ; Ro?7i. 6. 17. Chap. 12. 2. i Cor. 
 2. 13, 14. 2 Cor. 3. 18. Chap. 4. 6. Thi?, the Work 
 we haveinfifted on, reachcth not unto. For notwithftanding 
 any Difcovery that is made therein of fpiritual Things unto 
 the Mind, it finds not an immediate, diretSl, fpiritual Excel- 
 lency in them ; but onlv with Refpeft unto fome Benefit or 
 Advantage, which is to be attained by Means thereof. It 
 will not give fuch a fpiritual Infight into the Myftery of God's 
 Grace by Jefus Chrift, called his Glory fhining in the Face of 
 Chrift, 2 Cor. 4. 6. as that the Soul, in its firft direct View 
 of it, fhould, for what it is in itfelf, admire it, delight in it, 
 approve it, and find fpiritual Solace, with Rcfrcfhment, in it. 
 Bat fuch a Light, fuch a Knowledge, it communicates, as that 
 a Man may like it well in its EfFeds, as a Way of Mercy and 
 Salvation. " 
 
 pally 
 
Part III. of gracious Ajj'c6lir,nu I45 
 
 pnllv taken and elevated vvitli, is not the (ilory of God, or Hc;;uty 
 01 Chriil", but (he Beauiy of their Experiences. They keep 
 (hinkii-42, v/ith iheiiifelvcs, What a good Experience is this I What a 
 great Difcovery is this \ What wonderful Things have 1 met with ! 
 And fo they put their Experiences in the Place of Chrilt, and his 
 Beauty and Fullnefs ; and inftead of rejoicing in Chrift Jefus, they 
 rejoice in their admirahle Experiences ; inftead of fccd'ng and fcaft- 
 iiig their Souls in the View of what is without them, vi%, the innate, 
 Avcet, refreihinc; Amiablcnefs of the I'hings exhibited in the Gof'pel, 
 their Eyes aie oR'from thefe Things, or at Icalt they view them only 
 as it were Side-ways ; hut the Objedt that fixes their Conren)plation, 
 is their Experience ; and tliey aie feeding their Souls, and feafHng 
 a felfilh Principle with a View of their Difcoveries : They take more 
 Comfort in their Difcoveries than in Chrift difcovered, which is the 
 true Notion of living upon Experiences and Erames \ and not 
 a ufing Experiences as the Signs, on which they rely for Evidence of 
 their good Eltate, which fome call living on Experiences : 'I'ho' 
 it he very obfervabic, that feme of them who do {o^ are moft no- 
 torious fur living upon Experiences, according to the true Notion of 
 it. 
 
 The AfFtcSlions of Hypocrites are very often ^;fter this Manner; 
 they are firft, much ufi-ccSlcd with Ibme Jmpreftion on their Imagina- 
 tion, or fome Jmpulfc, v.^hich they take to be an immediate Suggef- 
 tion, or Teftimony from God, of his Love and their Happinefs, 
 and high Priviledge in fome RefpccSl, either with or without a Text 
 of Scripture ; they are mightily taken with this, as a great Difcove- 
 ry \ and hence arife hiph Aft\6tions. And when their Aftc6lions are 
 raifed, then they view tiiofe higli Affcdlions, and call them great 
 and wonderful Experi-enccs ; and they have a Notion that God is 
 greatly pleafed v/ith thofe AfFcclions ; and this afFc6^s thyn jnorc ; 
 and fo they are afteded with their Afl^edlions. And thus their Af- 
 fections rife higher and higher, 'till they fometimes are perft£lly 
 fvvallowed up : And Self-conceit, and a fierce Zeal rifcs withal ; and 
 all is built like a Caftle in the Air, on no other Foundation but Ima- 
 gination, Self-love and Pride. 
 
 And as the Thoughts of this Sort of Perfons are, fo is their Talk ; 
 for out of the Abundance of their Heart, their Mouth fpcaketh. As 
 in their high Afte(Slions, they keep their E\e upon the Beauty of their 
 i\pcrienccs, and Cireatnefs of their Attainments ; {<^ they are great 
 1 alkcrs about themfelves. Hie true Saint, when under great fpi- 
 ritu'J Afte6lions, from the Fullnefs of his Heart, is ready to Be 
 rpeaking much of God, and his glorious Perfedlions and Works, and 
 of the I3eauty and Aniiablenefs of Chrift, and the glorious Tlungs of 
 the Gofpel ; but Hypocrites, in their high AfFecElions, talk more of 
 fhe D.ifcovery, than they do of the Thing difcovered ; they arc full 
 
 L of 
 
146 The fecond Sign Part IIL 
 
 of Talk about the great Things they have met with, the wonderful 
 Difcoverics they have had, how fure they are of the Love of God 
 to them, how fafe their Condition is, and how they know they (hall 
 go to Heaven, C5V. 
 
 A true Saint, when in the Enjoyment of true Difcoveries of the 
 fweet Glory of God and Chrift, has his Mind too much captivated 
 and engaged by what he views without himfelf, to fbnd at that 
 Time to view himfelf, and his own Attainments : it would be a Di- 
 verfion and Lofs which he could not bear, to take his Eye ofFfrom 
 the ravifhing Object of his Contemplation, to furvey his own Experi- 
 ence, and to fpend Time in thinking with himfelf, what an high 
 Attainment this is, and what a good Story they now have to tell 
 others. Nor does the Pleafure and Sweetnefs of his Mind at that 
 Time, chiefly arife from the Confideration of the Safety of his State, 
 or any Th.ing he has in View of his own Q(^ialificc;tions, Experiences, 
 or Circumftances ; but from the divine and fupream Beauty of what 
 is the Object of his direct View, without himfelf ; which fweetly 
 entertains, and ftrongly holds his Mind. 
 
 As the Love and Joy of Hypocrites, are all from theSource of Self- 
 Lov^c ; fo it is with their other Affections, their Sorrow for Sin, their 
 Humiliation and Submillion, their rtligious Defucs and Zeal : Every 
 "I'hing is as it were p:iid for before-hand, in God's highly gratifying 
 their Self-love, and their Lufis, by making fo much of them, and 
 exalting them fo l^ighly, as Things are in their Imagination. 'Tis 
 eafy for Nature, as corrupt as it is, under a Notion of being alrea- 
 dy fome of the highcil: Favourites of Heaven, and having a God who 
 viocsTo protect 'em and favour 'em in their Sins, to love this imagi- 
 nary God that fuits 'em fo v.'ell, and to extol him, and fubmit to 
 him, and to be fierce and zealous for him. The high Affections of 
 many .are all built on the Suppofition of their being eminent Saints. 
 If that Opinion which they have of themfelves were taken away, if 
 they thought they were fome of the lower Form of Saints, ( tho' they 
 Ihould yet fuppofe themfelves to be real Saints ) their high Affections 
 would fall to theGround. If they only faw a little of thcSmfulnefs and 
 Vilenefb oftheirownHearts,^ theirDeformity,in the midfi: of their beft 
 Duties and their be(t Affectians, it would knock their Affections on 
 the Head ; becaufe their Affections are built upon Self, therefore 
 Self-knowledge would deftroy them. But as to truly gracious Af- 
 fections, they are built elfewhere : thev have their Foundation out of 
 Self, in God andjcfus Chrift ; and therefore aDifcovery of themfelves, 
 of their own Deformity, and the Mcannefs of their Experiences, 
 iho' It wdl purify their Affections, yet it will not deftroy them, but 
 in fome Rcfpects fvvecten and heighten them. 
 
 in. Thofe 
 
Part III. of gracious Affc.Bwn. 147 
 
 III. Thofc Aftc(5Hons that arc truly Holy, are primarily founded 
 on the Lovelincfs of the moralKxceilcncy of divine Things. Or, (to 
 rxprefs it othcrvvifc ) a Love to divine Things for the Beauty and 
 Svveetnefs of their moral Excellency, is the fird Beginning and ^!pring 
 of all holy AfFccStions. 
 
 Here, for the fake of the more illiterate Reader, I will explain 
 what I mean by the moral Excellency of divine Tliingii. 
 
 And it may be obfcrved that the Word Moral is not to be undcr- 
 flood here, according to the common and vulgar Arceptation of the 
 Word, when Men fpcak of Morality^ and a morol Behaviour ; mean- 
 ing an outward Conformity to the Dutiei of the moral Law, and 
 cfpecially the Duties of the fecond Table ; or intending no more at 
 fartheft, than fuch feeming V^ertues, as proceed from natural Princi- 
 ples, in Oppofition to thofe V'ertues that are more inward, fpiritual, 
 and divine ; as the Honefty, Juftice, Generoi'ity, Good- Nature, and' 
 publick Spirit of many of the Heathen, are called moral Vertucs, in 
 Di(iin£lion from the holy Eaith, Love, Humilitv, and Hea\enly- 
 mindednefs of true Chriftians : 1 fay the Word Moral is not to br 
 underflood thus in this Place. 
 
 But in order to a right underftanding what is meant, it mult be 
 obferved, that Divines commonly make a DiftincSlion between inoru'. 
 Good and Evil, and w^/z/r*?/ Good and Evil. }^y mcralY.\'\^ thev 
 mean the Evil of Sin, or that Evil which is againft Duty, and con- 
 trary to what is right and ought to be. By naiural Evil, thtv 
 don't mean that Evil which is properly oppofed to Dutv ; hut that 
 which is contrary to meer Nature, without anyRefpecSl to a Rule of 
 Duty. So the Evil of fufFering is called natural Evil, fuch as Pain, 
 and Tornient, Difgrace, and tlie like : Thefe Things are contrary to 
 meer Nature, contrary to the Nature of both Bad and Good, hate- 
 ful to wicked Men and Devils, as well as good Men and Angels. 
 So likewife natural Defects are called natural Evils, as if a Child be 
 monftrous, or a natural Eool ; thefe are natural Evils, but ^e not 
 moral Evils, becaufe they han't properly the Nature of the Evil of 
 Sin. On the other Hand, as by moral Evil, Divines mean the Evil 
 of Sin, or that which is contrary to what is right ; fo by inoral Good, 
 they mean that which is contrary to Sin, or that Good in Beings who 
 have Will and Choice, whereby, as voluntary Agents, they are, and 
 acl, as it becomes 'em to be and to a<3:, or fo as is moft fit, and fui- 
 table, and lovely. By natural Good they mean that Good that is 
 entirely of a different Kind from Holinefs or Vcrtue, viz. That 
 which perfeds or fuits Nature, confidering Nature abftradlly from 
 any holy or unholy Qualificaiions, and without any Relation to any 
 Rule or Meafure of Right and Wrong. 
 
 Thus Pleafure is a natural Good ; fo is Honour ; fo is Strength ; 
 fo is fpeculative Knowledge, human Learning, and Policy! Thus 
 
 L 2 there 
 
148 The third Sig?i Part HI. 
 
 there is a Dirtiiiifllon to be made between the natural Cjood (hat 
 Men are pofTilTed oT, and their moral Good ; and alfo between the 
 natural and moral Good of the Angels in Heaven : the great Capaci- 
 ty of their Underftandijigs, and their great Strength, and the honou- 
 ralile Circuniliances tliey are in as the great Minifters of God'i 
 Kingdom, whence they are called Thrones. Dominions, Principalities, 
 and Powejs, is the natural Good which they are pollelled of 5 hue 
 their perfect and glorious Holinefs and Goodnef?, their pure and 
 flaming Love to GoJ, and to the Saints, and one another, is their 
 moral Good. So Divines make a Diftin61:;on between the natural 
 and moral Perfe6tions of God : By the 7n:ral Perfe6lions of God, 
 they mean tliofe Attributes which God excrcifes as a moral AG;enr, 
 or whereby the Heart aiid Will of God are s;ood, risht, and inii- 
 nitely becoming, and lovely ; fuch as his Righteoulhefs, Truth, 
 Faithfulnefs, and Goodnefs ; or, in one Word, his HolIneiK 
 By God's natural Attributes or Pcrfeclions, they mean thofe Attri- 
 butes, wherein, according to ourWay of conceiving of God^confiil?, 
 not the Holinefs or moral Goodnefs of God, but his (jreatnefs ; fuch 
 as his Power, his Knovviedo;e whereby he knows all Things, and his 
 being eternal, from everlafting to everla{iing,hisOmniprefence,and his 
 awful and terrible Majefty. 
 
 Tl:e moral Excellency of an intelligent voluntary Being, is more 
 immediately feated in the Fleart or Will of moral Agents. Thatin- 
 felligent Beii^.g whofe Will is truly right and lovely, he is morally 
 good or excellent. 
 
 This moral Excellency of an intelligent Being, when it is true and 
 real, and not only external, or meerlv Seeming and Counterfeit, is 
 Hol'imfi. Therefore Holinefs comprehends all the true moral Ex- 
 cellency of iatelligenr Beings : There is no other true Vertue^ but 
 real Holinefs. Holinefs comprehends all the true Vertue of a good 
 Man, his Love to God, his gracious Love to Men, his JuHicc, his 
 Charity, and Bowels of Alcrcies, his gracious Meeknelsand Genile- 
 nefs, and all other true chriliian Vertues that he has, belong to \\\z 
 Holinefs. So the Holinefs of God in the more cxtcnfivc Senfe of the 
 Word, and the Senfe in which the Word is commonly, if not uni- 
 verfdl/ ufed in Scripture, is the fame with the moral pAxellency of 
 t'lc divine Nature, or his Purity and Beauty as a moral Agent, com.- 
 prehcndino; all his moral Perfections, his Righteoufnefs, Faithfulnefs 
 md Goodnefs. As in holy IV'Ien their Charity, cliriftian Kindnefs 
 ^nd Mercy, belongs to their Holinefs ; fo the Kindnefs and Mercy 
 of God, belongs to his Holinefs. Holinefs in Man, is but the Image 
 of God's Holinefs ; There are not m^ore Vertues belonging to the 
 Image, than are in the Original : Derived Holinefs has not more in 
 >. th^nis in that iindcrived Holinefs which is its Fountain : 7'herc 
 
 is 
 
Part III. of gracious ylffcdlions. 149 
 
 is no more than Grace for Grace, or Grace in the Image, anfwcra- 
 blc to (jrace in the Original. 
 
 As there are two Kinds of Attributes in God, according to our 
 Way of conceiving of him, his moral Attributes, which are fum'd 
 up in his Holinefs^ and his natural Attributes, of Strength, Know- 
 ledge, ^c. that conftitutc the Greatnefs oi GoA ; fo there is a two- 
 fold Image of God in Man, his moral or fpiritua I Image, which Vs 
 his Hohnefs, that is the Image of God's moral Excellency ; (which 
 Image was loft by the Fall) and God's natural Image, confining in 
 Mer.'s Rcaron and Underftanding, his natural Ability, and Dominica 
 over the Creatures, which is the Image of God's natural Attributes. 
 
 From what has been faid, it may eafily be underftood what I in- 
 tend, when I fay that a Love to divine Things for the Beauty oL 
 their moral Excellency^ is the Beginning and Spring of all holy Aft'cc- 
 tions. It has been already fhown, under the former Head, that tlic 
 firft objedlivc Ground of all holy Aftl6tions is the fupream lixcel- 
 lency of divine Tilings as they are in themfelves, or in their own Na- 
 ture ; I now proceed further, and fay more particularly, that that 
 Kind of Excellency of the Nature of divine Things, which is the 
 firft ohjedlive Ground of all holy AfFedlions, is their moral Excel- 
 lency, or their Holinefs. Holy Perfons^ in the Exercife of holy Jf- 
 feciiom^ do love divine Things primarily for their Holinefs : They 
 love God, in the firft Place, for the Beauty of his Holinefs or moral 
 Perfc6lion, as being fupreamly amiable in it felf. Not that the 
 Saints, in the Exercife of gracious AfFcdlions, do love God only for 
 his Holinefs ; all his Attributes are amiable and glorious in theirEyes ; 
 they delight in every divine Perfection ; the Contemplation of the 
 infinite Greatnefs, Power, and Knowledge, and terrible Majefty of 
 God, is pleafant to them. But their Love to God for his Holinefs 
 is what is mod: fundamental and eflential in their Love. Here it is 
 that true Love to God begins : All other holy Love to divineThings 
 fl)ws from hence : This is the moft cllential and diftinojuinilncr 
 Thing that belongs to a holy Love to God, with Regard to the 
 Foundation of it. A Love to God for the Beauty of his moral At- 
 tributes, leads to, and neceflarily caufes a Delight in God for all his 
 Attributes ; for his moral Attributes can't be without his natural 
 Attributes : For infinite Holinefs fuppofts infinite Wifdom, and an 
 infinite Capacity and Greatnefs ; and all the Attributes of Gad do as 
 it were imply one another. 
 
 The true Beauty and Lovelinefs of all intelligent Beings does pri- 
 marily and moft eftentially confift in their moral Excellency or Holi- 
 nefs. Herein confifts the Lovelinefs of the Angels, without which, 
 with all their natural Perfections, their Strength, and their Know- 
 ledge, they would have no more Lovelinefs than Devils. 'Tis mo- 
 ral Excellency alone, that is in it felf, and on it's own Account, the 
 
 L 3 Excellency 
 
ijo l*he third Sign Part III. 
 
 Excellency of intelligent Beings : 'Tis this that gives Beauty to, or 
 rather is the Beauty of their natural PerfecStions and Qualifications. 
 Aloral Excellency is theExcellencv of natural Excellencies. Natural 
 (^uIi^.cations ar>e either excellent or orherwife, accorJingas they are 
 join'd with moral Excellency or not. Strength and Knowledge 
 don't render any B^ing lovely, without Holinefs ; but more hateful : 
 Tiio' they render thein more lovely, when join'd with Hulinefs. 
 Thus the ele6t Angels are the more glorious for their Strength and 
 Knowledge, becaufe thefe natural Perfed^ions of their's, are fancliiied 
 by their moral Perfection. But tho' the Devils are very ftrong, and 
 of great natural Underftanding, they bcn't the more lovely : They 
 are more terrible indeed, but not the more amiable j but on the 
 contrary, the more hateful. The Holinefs of an intelligentCreature, 
 is the Beauty of all his natural Perfe(5lions. And fo it is in God, ac- 
 cording to our Way of conceiving of the divine Being : Holinefs is 
 in a pecular Manner the Beauty of the divine Nature. Hence we 
 often read of the Beauty of Holinefs ; Pjal. 2g. 2. Pfal. q6. 9. and 
 1 10. 3. This renders all his other Attributes glorious and lovely. 
 'Tis the Glory of God's Wifdom, that 'tis a holy Wifdom, and not 
 a wicked Subtilty and Craftinefs. This makes his Majefty lovely, 
 and not meerly dreadful and horrible, that it is a holy Majefty. 'l^s 
 the Glory of God's Immut ibility, that it is a holy Immutability, and 
 not an inflexible Obftinacy in Wickednefs. 
 
 And therefore it muft needs be, that a Sight of God's Lovelinefs 
 mutt be^in here. A true Love to God mutt begin with a Delight 
 in his Holinefs, and not with a Delight in any other Attribute : for 
 no other Attribute is truly lovely without this, and no otherwife than 
 as (according to our Way of conceiving of God) it derives its Love- 
 linefs from this ; and therefore it is impoffible that other Attributes 
 ihould appear lovely, in their true Lovelinefs, 'till this is feen ; and 
 it is impofiible th it any Perfection of the divine Nature (hould be 
 ioved with true Ivove, 'till this is loved. If the true Lovelinefs of 
 all God's Perfctftions, arifes from the Lovelinefs of his Holinefs ; then 
 the true Love of all his Perfeftions, arifes from the Love of his Ho- 
 linefs. They that don't fee the Glory of God's Holinefs, can't fee 
 any Thing of the true Glory of his Mercy and Grace : They fee 
 nothing of the Glory of thofc Attributes, as any Excellency of God's 
 Nature,. as it is in it fclf ; tho' they may be aftcded with them, and 
 iove them, as they concern their Intcrcft : For thefe Attributes are 
 no Part of the Excellency of God's Nature, as that is excellent in it 
 fclf, any otherwife thin as they are included in his Holinefs, more 
 ■argely taken ; or as tliey are a Part of his moral Perfc(Stion. 
 
 As tl;e Beauty of the divine Nature does primarily confift in God's 
 Holinefs, fo does the Beauty of all divine Things. Herein confids 
 the Beauty of tke Saint?, that they are Saints, or holy Ones ; 'Tis 
 
 the 
 
Part III. of graciom ylff'c&ions, 151 
 
 the moral Image of God in them, which is ihcir Beauty ; and which 
 is liicir Holinefs. Herein confiffs the Beauty and Brightncfs of the 
 Aniiels of Heaven, that they are holy Angela;, and fo not Devils ; Dar.. 
 4. ^3, 17, 23. Mattb. 25. 31. Mark 8. 38. Jffs 10. i?. Rev. 14. 
 10. Herein conlilis the Beauty of the cbrifiian Religion, above all 
 other Religions, that it is fo holy a Religion. Herein coniifts tlic 
 Kxcellcncy of the Word of God, that it is (o holy ; Pfal. 119. 14c. 
 Thy IFord is very pure y therefore thy Servant loveih it. Vcrfc 128. / 
 e/lccm all thy Precepts^ concermug all Things^ to he right ; ami 1 hal" 
 every falfelVay. Verfe 138. ^1 hy TejUmotiies., that thou haji cc??ima7:d~ 
 ed, are righteous^ atid very faithful. And 172. My Tcvgue fall fpcah 
 of thy JVord ; for all thy Comfiiandments are Righteoufnefs. And V(z\, 
 iq. 7, 8, 9, 10. The Lazv of the Lord is perfeSf., converting the Scul : 
 The Teflimony of the Lord is fure^ making ivife the Simple : The Sta- 
 tutes of the Lord are rights rejoicing the Heart : The Commardrnent oj 
 the Lord is pure, enlightning the Eyes : The Fear of the Lord is clean, 
 enduring forever : The Judgments of the Lord are true, and righteous al- 
 together : More to he defired are they than Gold, yea, than much fne 
 Gold ; fweeter alfo than Honey, and the Honey-comb, Herein does 
 primarily confiit the Aniiabknefs and Beauty of the Lord Jefus, 
 whereby he is the chief among ten Thoufands and altogether lovely ; 
 even in that he is the holy One of God, A6ls 3. 14. and God's holy 
 Child, Adis 4. 27. and he that is Holy, and he that is True, Rev. 3. 7. 
 All the fpiritual Beauty of his human Nature, confining in his Meek- 
 nefs, Lowlinefs, Patience, Heavenlinefs, Love to God, Love toMen, 
 Condefcention to the Mean and Vile, and Compaflion to the Mife- 
 rablc, &c. all is fum'd up in his Holinefs. And the Beauty of b,is 
 divine Nature, of which the Beauty of his humane Nature is the 
 Image and Rcflc6lion, does alfo primarily confift in his Holinefs. 
 Herein primarily confifls the Glory oftheGofpel, that it is a holy 
 Gofpel, and fo bright an Emanation of the holy Beauty of God and 
 Jefus Chrift : Herein confifts the fpiritual Beauty of it's Dodrines, 
 that they are holy Dn^liines, or Doctrines according to Godlinefs. 
 And h.crein does confift the fpiritual Beauty of the Way o^ Salvation 
 bv Jefus Chrift, that it fo holy a Way. And herein chieflv confifts 
 the C J lory of Heaven, that it is the holy City, the holy Jerujalem, the 
 Habitation of God's Holinefs, znd (o of his Glory; Ifai. 63. 15. All 
 the Beauties of the new ferufalein, as it is defcribed in the two laft 
 Chapters of Revelation, are but various Reprcfentations of this : See 
 Chap. 21. 2, 10, II, 18, 21, 27. Chan. 22. i, 3. 
 
 And therefore it is primarily on Acclunt of this Kind of Excel- 
 lency, that the Saints do love all thefe Things. Thus they love the 
 Word of God, becaufe it ii very pure. 'Tis on this Account they 
 love the Saints ; and on this Account chiefly it is, that Heaven is 
 lovely to them, and thofe holy Tabernacles of God amiable in their 
 
 L 4 Eyes ; 
 
152 The third Sign Part. III. 
 
 Eyes : 'Tis on this Account that they love God ; and on this Ac- 
 count primarily it is, that they love Chrift, and that their Hearts de- 
 light in the Dodlrines of the Gofpel, and fweetly aequiefce in the 
 "Way of Salvation therein revealed f . 
 
 Under the Head of the firft diftinguifliing Charadteriftick of gra- 
 cious Afte(Stion, 1 obferved that there is given to thofe that are re- 
 generated, a new fupernatural Senfe, that is as it were a certaia 
 divine fpriritual Tafte, which is in its whole Nature diverfc from anv 
 former Kinds of Senfation of the Mind, as Tafiing is diverfe from 
 any of (he other five Senfcs, and that fomething is perceived by a 
 true Saint in the Exercife of this new Senfe of Mind, in fpiritual and 
 divine Things, as entirely different from any Thing that is perceived 
 in them by natural Men, as the fweet Tafte of Honey is diverfe 
 from the Ideas Men get of Honey by looking on it or feeling of it ; 
 now this that I have been fpeaking, viz. The Beauty of Holinefs is 
 that Thing in fpiritual and divine Things, which is perceived by this 
 fpiritual Senfe, that is (o diverfe from all that natural Men perceive 
 in them : This Kind of Beauty is the Q^iality that is the immediate 
 Object of this fpiritual ^qw^q : Tliis is the Sweetnefs that is tlie pro- 
 per ObjecSl oftliis fpiritual Tafte. The Scripture often leprefcnts 
 the Beauty and Sweetnefs of Holinefs as the grand Object of a fpiri- 
 tual Tafte, and fpiritual Appetite. This was the fweet Food of the 
 holy Soul of Jefus Chrift, John 4. 32, 34. I have Meat to eat^ that 
 
 ■:c know not of; My Adeat is to do the TVill of him that fent 7ne^ 
 
 md to finifb his Work, I know of no Part of the holy Scriptures, 
 where the Nature and Evidences of true and fincere Godlincfs, are 
 fo much of fetPurpofe, and fo fully and largely inhfted on and deline- 
 
 *' To the right clofing with Chrift's Perfon, this is alfo requi- 
 
 ** red, to taiiclhe Bitterncfs of Sin, as the greateft Evil : E!fe 
 
 *' a Man v.'ill n^ver clofc with Chrift, for liis Holinefs in him, 
 
 '' and from him, as the greateft Good. For we told you, that 
 
 *' that is the right CUfing with Chrift for himfelf,. when it is 
 
 *< for his Holinefs. For afk a whorifti Heart, what Beauty he 
 
 *' fees in the Perfon of Chrift ; he will, after he has looked o- 
 
 " ver his Kingdom, his Righteoufnefs, all his Works, fee a 
 
 '* .Beauty in them, becaufe they do ferve his Turn, to comfort 
 
 '« him only. Afk a Virgin, he will fee hir, H.ippinefs in all; 
 
 ^' bi't that Vv'hich makes the Lord amiable, is his HoHnefs , 
 
 ♦•* whicii is in him to make him holy too. As in Marriage, it 
 
 *' is the perfon il Beauty draws the Heart. And hence 1 have 
 
 "■^ thought it Reafon, that he that loves the Brethren for a little 
 
 •' Gracj, will love Chrift much more '\ Shcpard'^ Parable, 
 
 p. 1. p. 84. 
 
 ated. 
 
Part III. of gracious Affe£fio?is. '153 
 
 ated, as the i igth Pfalm ; the Pfalmifl: declares his Dcfign In the firft 
 Verfcs of the Plalm, and he keeps his Eye on this Dcfign all along, 
 and purfues it to the End : But in this Pfalm the Excellency of Ho- 
 linefs is reprefentcd as the immediate Object of a fpiritiial Taftc, Re- 
 lifh, Appetite and Delight, GocVs Low^ that grand P^xprcfTion and 
 Emanation of the Hulinefs of God's Nature, and Prefciiption of Ho- 
 linefs to the Creature, is all alon^- reprcfcnted as the Food and En- 
 tertainment, and as the great Obj-.dl of the Love, the Appetite, the 
 Complaifance and Rejoicing of the gracicus Nature, which prizes 
 God's Commandments above Gold^ yea^ the fine/} Gold^ and to which 
 they 2i\Q fivceter than the Hotiey^ and Honey- comb ; and that upon Ac- 
 count of their Holinefs, as I obfervcd before. The fame Pfalmift de- 
 clares, that this is the Swectncfs that a fpirituall^ide relifhcs in Cicd's 
 
 Law, Pfal. 19. 8, 9, 10. The Laiv of the Lord is perfect : ^he 
 
 Commandment of the Lord is pure : The Fear of the Lord is clean : The 
 
 Statutes of the Lord are rights rejoicing the Heart : The Jiulgmcnts 
 
 of the Lora are truc^ and righteous altogether : More to be defircd are they 
 than Gold^ yea than much fine Gold ; fzvceter alfo than Honey and the 
 Homy comb. 
 
 A holy Love has 2 holy Obje6t: The Holinefs of Love confifis 
 efpecially in this that itis the Love of that which is holy, as holy, 
 or for it's Holinefs ; fo that 'tis the Holinefs of the Objc(!l, which is 
 the Qt^iality whereon it fixes and terminates. An holy Nature muft 
 needs love that in holy Things chiefly, which is moft agreable to 
 itfelf ; but furclv that in divine Things, which above all others is 
 agreable to holvNature, isHolinefs ; becaafeHolinefs muil be above all 
 otherThings agreable toHolintfs; for nothing can be more agreable to 
 any Nature than itfelf ; holy Nature mufi: be above all Tilings a- 
 greable to holy Nature : And fo the holy Nature of God and Chrift, 
 and the Word of God, nnd other divine Things, muft be above all 
 other Things, agreable to the holy Nature that is in the Sain's. 
 
 And again, an holy Nature doubtlcfs loves holy Thing?, efpeci- 
 ally on the Account of that, for which fmful Nature has Enmity 
 againft them : But that for which chiefly fmful Nature is at Enmity 
 againft holy Things, is their Holinefs ; it is for this, that the carnal 
 Mind ib Enmity againft God, and againft the Law of God, and the 
 People of God. Now 'tis juft arguing from Contraries; from con- 
 trary Caufes, to contrary Effedts ; from oppofite Natures, to cppo- 
 fite Tendencies. We know that Holinefs is of a dirc6i!v contrary 
 Nature to Wickcdnefs : As therefore 'tis the Nature of Wickednefs 
 chiefly to oppofe and hate Holinefs ; fo it muft be the Nature of 
 Holinefs chiefly to tend to, and delight in Holinefs 
 
 The holv Nature in the Saints and An2:els in Heaven ( where the 
 true 1 endency of it beft appears ) is principally engaged by the Ho- 
 linefs of divine Things. This is the divine Beauty which chiefly en- 
 gages 
 
154 T! he third Sign Part III. 
 
 gages the Attention, Admiration and Praifc of the bright and burn- 
 ing Seraphim ; Ifai. 6. 3. Om cried unto amibcr^ and Jaidy Holy^ 
 Holy^ Holy is the Lord of Hojis ; ihe whole Earth is full of his Glory. 
 And Rev. 4. 8. They reji not Day and Night, faying, ^oly. Holy, 
 Holy, Lord God almighty, which was, and is, and is to come. So the 
 glorified Saints, Chap. 15. 4. Who ft)all not fear thee, O Lord, and 
 glorify thy Na?ne, for thou only art Holy F 
 
 And the Scriptures reprefent the Saints on P2arth as adorin^ God 
 primarily on this Account, and admiring and extolling; all God's 
 Attributes, either as deriving Lovelinefs from his Holinefs, or as be- 
 ing a Part of it. Thus when they praife God for his Power, his 
 Holinefs is the Beauty that engages them ; Pfal. q8. i. O fing unto 
 ihe Lord a new Song, for he hath done marvellous Things ; his right Hand 
 and his holy ^r;« hath gotten hi?n the Fi^ory. So when they praife 
 him for his Juftice and terrible Majefly ; Pfdi. 99. 2, 3. The Lord 
 is great in Zion, and he is high above all Peeple : Let them, praife thv 
 great and terrible Na?ne, for it is holy. Verfe 5. Exalt ye the Lord 
 cur God, and worfnip at his Footflool, for he is HpLY. Verfe 8, 9. 
 Thou wall a God that for gave ft the?n, tho' thou tookeft Vengeance of their. 
 Inventions. Exalt ye the Lord our God, andworfnp at his holy Hill \ 
 for the Lord our God is holy. So when they praife God for his 
 Mercy and Faithfulnefs ; Pfal. 97. 11, 12. Light is fcivn fr the 
 Righteous, and Gladnefs for the Upright in Heart. Rejoice in the Lord 
 ye Righteous, and give Thanks at the Remembrance of his Holiness. 
 I Sam. 2. 2. There is none holy as ihe Lord ; for there is none be- 
 fide thee ; neither is there any Rock like our God. 
 
 By this therefore all may try their AfFccStionSy and particularly 
 their Love and Jov. V^arious Kinds of Creatures (hew the Diffe- 
 rence of their Natures, very much, in the different Thing*? they re- 
 lifh as their proper Good, one delighting in that which another ab- 
 hors. Such a Difference is there between true Saints, and natural 
 Men: Natural Men have no Senfe of the Goodnefs and Excellency 
 of holv Things ; at lead for their Holinefs ; they have no Talk of 
 that Kind of Good ; and fo may be f^id not to know that divine 
 Good, or not to fee it ; it is wholly hid from them : But the Saints, 
 by the mighty Power of God, have it difcovered to them : They 
 have that fupernatural, molt noble and divine Scnfe given them, by 
 which they perceive it : And it is this that captivates their Hearts, 
 3knd delights them above all Things ; 'tis the moft amiable and 
 fweet Thing to the Heart of a true Saint, that is to be found in 
 Heaven or Karth ; tiiat which above all others attr.id^s and engages 
 his Soul ; and that wherein, above all Things, he places his Hapjii- 
 nefs, and which he lots upon for Solace and Entertainment to liis 
 Mind, in this World, and full Satisfa<5tion and Blcilednefs in another. 
 By thii you may examine your Love to God, and to Jcfus Chrift, 
 
 and 
 
Part III. of graciom Affe5lionss 155 
 
 and to the Word of God, and your Joy in them, and alfo 
 your Love to the People of God, and your Defires after Heaven ; 
 whether they be from^a fuprcam ]Jclight in this Sort of Beauty, 
 without being primarily moved from your imagined Inttrelt in 
 them, or Expectations from 'cm. There are many high AfFc6lions, 
 great feeming Love and rapturous Joys, which have nothing of this 
 holv Relilh belonging to 'em. 
 
 Particul-irly, By wiiat has been faid you may try your Difcoveries 
 of the Glory of God's Gr.ice and Love, and your Affections arifing 
 from them. The f yrace of God may appear lovely two Ways ; 
 either as Bomvn Utile^ a profitable Good to me, that which greatly 
 ferves my Interert, and fo fuits my Self- Love ; or :isBouu7n for?nGfum^ 
 a Beautiful Good in itfelf, and Part of the moral and fpiritual Excel- 
 lency of the divine Nature. In this latter Refpect it is that the true 
 Saints have their Hearts .-fFccted, and Love captivated by the free 
 Grace of God in the firff Place. 
 
 From the Things that have been faid, it appears, that if Perff;ns 
 have a crreat Senfe of the natural Pcrfc6lions of God, and are greatly 
 afF:<Sled with them, or have any other Sight or Senfe of God, than 
 that which confifts in, or implies a Senfe of the Beauty of his ?noral 
 Perfections, it is no certain Sign of Grace : As particularly. Men's 
 having a great Senfe of the awful Greatnefs^ and terrible Mojejly of 
 God \ for this is only God's natural Perfection, and what A4en may 
 fee, and yet be entirely blind to the Beauty of his moral Perfection, 
 and have nothing of that fpiritual Talte which relifhes this divine 
 Sweetnefs. 
 
 It has been (hown already, in what was fiid upon the firft diflin- 
 guifhing Mark of gracious Afft-Ctions, that that which is fpiritual, is 
 entirely different in its Nature, from all that it is polTible any grace- 
 lefs Pe-'fon fliould be the Subject of, uhi'e he continues gracelefs. 
 But 'tis poflible that thofe who are wh('lly without Grace, fliould 
 have a clear Sight, and very great and afFcCting Senfe of God'sGreat- 
 nefs, his mighty Power, and awful Majelly ; for this is what the 
 Devils have, tho' they have Icjft the fpiritual Knowledge of God, 
 confifting in a Senfe of the Amiablcnefs of his moral Perfections ; 
 they are perfeCtly deftitute of any Senfe or Relifli of that Kind of 
 Beauty, yet they have a very great Knowledge of the natural Glory 
 of God (if I may fo fpeak) or his awful (jreatntfs and xM^sjeity ; this 
 they behold, and are - afFeCted with the Apprehenfions of, and there- 
 fore tremble before him. This Glory of God all fhall behold at the 
 Day of Judgment ; God will make all rational Beings to behold it 
 to a great Degree indeed. Angels and Devils, Saints and Sinners: 
 He will manifeil: his infinite Greatnefs, and awful Majelty to every 
 One, in a molt open, clear and convincing Manner, and in a Light 
 that none can refilt, when hg Jl)all coma in the Glory of his Father^ and 
 
 (ivy 
 
156 The third Sign Part. III. 
 
 every Eye Jhali fee ^/w; Msdien_they fhall cry to the Mountains to fall 
 upon them, to hide them from the Face ot" him that fits upon the 
 Throne, they are rcprcfcntecl as feeing the Glory of God's Majefty, 
 Ifai. 2. ic, 19, 21. God will make all his Enemies to behold this, 
 and to live in a moft: clear and afFc6^ing View of it, in Hell, to all 
 Eternity. God hath often declared his immutable Purpofe to make 
 all hisEnemics to know him in thisRefpe6i:,in fo often annexing thefe 
 Words to the Threatnings he denounces againft them, and they Jhall 
 knozv that I am the Lord ; yea, he hath fworn that all Men fhall fee 
 his Glory in this Refped j Numb. 14. 21 . As truly as I live^ all tbg 
 Earth fiall be filled zvith the Glory of the Lord. And this Kind of 
 Manifcilation of God is very often fpoken of in Scripture, as made, 
 or to be made, in the Sight of God's Enemies in this World ; Exod, 
 9. 16. and Chap. 14. 18. and 15. 16. Pfal. 66. 3. and 46. ir. i-nd 
 other Places innumerable. This was a Mnnifeftation which God 
 made of himfc-lf in the Sight of that wicked Congregation at Mount 
 Sinai ; and deeply afFccSting them with it ; fo that all the People in 
 the Camp trembled. Wicked Men and Devils v;ill fee, and have a 
 great Senfe of every Thing that appertains to the Glory of God, but 
 only the Beauty of his moral Perfection. They will fee his infinite 
 Greatnefs and Majefiy, his infinite Power, and will be fully convin- 
 ced of his Omnifcience, and his Eternity and Immutability ; and 
 they will fee and know every Thing appertaining to his moral Attri- 
 butes themfelves, but only the Beauty and Amiablenefs of them : 
 They will fee and know that he is perfe61:ly juft and righteous and 
 true ; and that he is a holy God, of purer Eyes than to behold Evil, 
 who cannot look on Iniquity, and they will fee the wonderful Ma- 
 nifeftations of his infinite Goodnefs and free Grace to the Saints; 
 and there is nothing will be hid from their EyeS, but only the Beauty 
 of thefe moral Attributes, and that Beauty of the ©ther Attributes, 
 which arifes from it. And fo natural Men in this World are capa- 
 ble of having a very aft^'cCling Seme of every Thing clfe that apper- 
 tains to God, but this only. Nebuchadnezzar had a great and very 
 afFe£ling Senfe of the infinite Greatnefs and awful Majeffy of God, 
 of his fupreme and abfolute Dominion, and mighty and irrefiflable 
 Power, and of his Sovereignty, and that he, and all the Inhabitants 
 of the Earth were nothing before him ; and alfo had a great Con- 
 viction in his Confcicnce of his Juftice, and an aff edging Scnfe of 
 his great Goodnefs ; Dan. 4. 1,2, 3, 34, 35, 37. And the Senfe 
 that Darius had of God's Perfections, fecms to be very much like 
 his ; Dan. 6. 25, t^:c. But the Saints and Angels do behold the 
 Glory of God confdiing in the Beauty of his Ehlinefs : And 'tis this 
 Si<rht only, that will melt and humble the Hearts of Men, and wean 
 them from the World, and draw them to God, and effectually 
 change ihem. A Sight of the awful Greatnefs of God, may over- 
 power 
 
Part III. of gracious Jiff iclkm, 157 
 
 rower Mciv-Strengih, and be more than they can enc'urc ; but if the 
 moral Beauty of God be hid, the Eirmity of the Heart will remain 
 in its full Strength, no Love will be enkindled, all will not he 
 f ffcctu?! to gain the Will, hut that will remain inflexible ; whereas 
 the tirll Cylimplc of the moral and fpiritual (ilory ofCjcd fhining 
 mto the Heart, produces all thefe FiTccts, as it wer^- with omnipo- 
 tent Power, which nothing can WMtliitand. 
 
 The ScnA^ that natural A'len may have of the awful Greatnefs of 
 God may affe£l them various VVa}s ; it may not only terrify them, 
 but iv may elevate them, and raife their Joy and Praifc, '\% their Ciif- 
 cumfbnces may be. This will be the natural Kft'ccl of it, under the 
 veal or fuppofed Receipt of fomc extraordinary Mercy from God, 
 bv the Influence of mter Principles of Nature. It has been fliown 
 already, that llic Receipt of Kindnefs may, by the Influence of m,{\\- 
 ral Principles, afte6l the Heart with Gratitude ;'.nd Praife to C^od ; 
 but if a Pcrfon, at the fame Time that he receives remarkable Kinc!- 
 ncfs from God, his a Scnfc of his infinite Grcafncfs, and that he is 
 hut Nothing in Comparifon of him, furcly this will naturally raife hi"^ 
 (jratitude and Praife the higher, for Kindnefs to one fo much jnfe- 
 rrour. A Senfe of God's Greatnefs had this EfletSl: upon Ncbuchnd- 
 nczzar^ under ih.e Receipt of that cxtraordinaryP'avour of hisRcdorati- 
 on, after he had been driven from Men, and V.:A his dwelling with the 
 Bcafls : A Senfe cf God's exceeding Greatnefs raifts his Gratitude 
 very high ; f^ that he does, in the moft lofty Terms, extol and mac;- 
 liify God, and calls upon all the World to do it with him : Ami 
 nv.'ch more, if a natural Man, at the fame Time that be is greatlv 
 artetfted with God's infinite Greatnefs and Majcliy, entertains a ftronc; 
 Conceit that this great Go<\ has made him his Child and fpecial Fa- 
 vourite, and promifed him eternal Gl'^ry in hi;; higheft Love ; will 
 this have a Tendency, according to the Coinfe of Nature, to raife 
 his Joy and Praife to a great Height. 
 
 Therefore, 'tis beyond Doubt, that too much Weight has befii 
 laid, by many Perfons of late, on Difcoveries of God's Greatnefs, 
 awful Majefty, and natural Perfection, operating after this Manner, 
 without any real View of the holv, lovely IM-ijefty of God. And 
 Experience does abundantly witnefs to what Reafon and Scripture 
 declare as to this Matter ; there having been very many Perfons, 
 who have feem'd to be overpower'd with thiC Greatnefs and awful 
 Majefty of God, and confequentially elevated in the Manner that has 
 been fpoken of, who have been very far from having Appearances 
 of a chriftian Spirit and Temper, in any Manner of Proportion, or 
 Fruits in Practice in any wife agreeable -, but their Difcoveries have 
 worked in a way contrary to the Operation of truly fpiritual Difco- 
 veries. 
 
 Nut 
 
158 The fourth Sign Part III 
 
 Not that a Senfe of God*s Greatnefs and natural Attributes is not 
 exceeding ufeFul and ncceflary. For, as I ohftrved before, this is 
 implied in a Manifcftation of the Beauty of God's Fiolinefs. Tho' 
 that be fomething be)ond it, it fuppofts it, as the greater fuppofes 
 the lefs. And tho' natural Men may have a Senfe of the natural Per- 
 fc(Si:ions ^f God ; yet undoubtedly this is more frequent and com- 
 mon with the Saints, than wiih natural IV'Ien ; and Grace tends to 
 enable Men to fee thefe Things in a better Manner, than natural 
 Men do. And not only enables them to fee God's natural Attri- 
 butes, but that Beauty of thofe Attributes, which (according to our 
 Way of conceiving of God) is derived from his Holinefs. 
 
 IV'. riracious AfFe6lions do arife from the Mind's being enligbt- 
 ned, rightly and fpiritually to underl'iand or apprehend divine l^hings. 
 
 Holy Atfedtions are not Heat vvithout Light ; but evermore arife 
 from fome Information of the UnderfUnding, fome fpiritual Infbuc- 
 tion that the Mind receives, fome Light or actual Knowledge. The 
 Chdd of God is gracioufiy af{:e(5led, becaufe he fees and underftands 
 fometliing more of divine Things than he did before, more of God 
 or Chriii: and of the glorious Things exhibited in the Gofpel ; he has 
 fome clearer and better View than he had before, Vv^hen he was not 
 afrc<5led : Either he receives fome Underflanding of divine Tilings 
 that is new to liim ; or has his former Knowledge renewed after the 
 View was decayed ; i John 4. 7. Every one that loveth, knoweth God. 
 Phil. 1.9. I pray that your Love 7nay ahoiind more and more ^ in Know- 
 ledge and in all Judgment. Rom. 10. 2. They have a Zeal of God y 
 hut not according to Knozulcdge. Col. 3. 10. The new AJan^ which is 
 renewed in Knowledge. Pfal. 43. 3, 4. O fend out thy Light and thy 
 Truth ; let them lead tnc^ let them bring me into thy holy Hill. John 6. 
 4^. // is written in the Prophets., and they Jhall be all taught of God : 
 livery Man therefore that hath heard and hath learned of the Father y 
 Cometh unto me. Knowledge is the Key that iirft opens the hardHeart 
 and enlarges the Aftcdtions, and fo opens the Way for A^Ien into the 
 Kingdom of Heaven ; Luke 11. 52. Te have taken away the Key of 
 Knowledge. 
 
 Now there are many AfFedlions which don't arife from any Light 
 In the Underfhafiding. And when it is thus, it is a fure Evidence 
 ihat ihefe Aftedlions are not fpiritual, let tlicm be ever fo high f. 
 
 Indeed 
 
 •f " Many that have had mighty ftrong AfFe6tions at firft Con- 
 •^^ veriion, afterwards become dry, and wither, and confume, 
 "'• and pine, and die away : And now their Hypocrify is mani- 
 
 *' feft ; 
 
Part III. 
 
 of gracious jiffc5tiom. 
 
 ^59 
 
 Indeed thcv have fomc newApprehenfions whicli tliey had not before. 
 Such is the Nature of Man, that it is impofliblc liis Mind fhould be 
 r.fft£led, unlefs it be by fomething that he apprehends, or that his 
 Mind conceives of. But in many Fcrfons thofe Apprchenfions oi 
 Conceptions that they have, wherewith they are afFtCted, have no- 
 thing of the Nature of Knowledge or Inftruction in them. As foi 
 Indance ; when a Perfon is i.ftcctcd with a hvely Idea, fuddcnly ex- 
 cited in his Mind, of fc;me Shape, or very beautiful pleafant Form 
 of Countenance, or fome fliining Light, or other glorious outward 
 Appearance : Here is fomething apprehended or conceived by the 
 IVlind ; but there is nothing of tlie Nature of Inftruction in it : Pcr- 
 fons become never the wifer by fuch Th.ings, or more kiiowing a 
 bout God, or a Mediator between God and Man, or the Way of 
 Salvation by Chrilr, or any Hiing contained in any of the Doctrines 
 of the Gofpel. Pcrfons by ihcfe external Ideas have no further Ac- 
 quaintance with God, a> to any of the Attributes or Perfections of 
 
 ftft ; if not to all the World, by open Prophanenefs ; yet to 
 the difcerning Eye of living ChrifHaPS, by a formal, barren, 
 unfavoury, unfruitful Heart and Courfe ; becaufe they never 
 
 hatl Light to ConvictifMi enough as yet. 'Tis flrange to 
 
 fee fome People carried with mighty Affe<Stion aga nft Sin 
 and Hell, and after Ciirif^. And what is the Hell }ou fear ? 
 A drecidful Place. A\niat is Chrift ? Hiey fcarce know fo 
 much as Devils do ; but that is all. Oh truft them not ! 
 I\ianv havp^ and thefe iv'ill fall awav to fome Luft, or Opi- 
 nion, or Pride, or World ; and the Reafon is, they never had 
 Light enough, John 5. 35. ]o\\n was a burning and Jhining 
 Lights and they did joy in him for a Seafon ; yet glorious as it 
 was, they faw not Chrifl by it, efpecially not with divine 
 Li^ht. Its rare to fee Chrillians lull both of Light and Afi-cc- 
 tion. And therefore confider of this ; many aMan has been 
 well brought up, and is of a fweet loving Nature, mild and 
 gentle, and harmlefs, likes and loves the bett Things, and his 
 Meaning, and Mind, and Heart is good, and has more in 
 Heart than in Shew ; and fo hopes all fhall go well with 
 him. I fay there may lie greateft H}pocrify under greateft 
 Af^edlions'j efpecially if they want Light. You fhall be 
 hardened in your Hypocrify by them. 1 never liked violent 
 AfFe<Stions and Pangs, but only fuch as were drop'd in by 
 Light ; becaufe thofe come from an external Principle, and 
 lafl not, but thefe do. Men are not affrighted by the Light 
 of the Sun, tho' clearer than the Lightning, " Sbepard's 
 Parable Pait L p. 146. 
 
 his 
 
i6o 1^ he fourth Sign Part III. 
 
 his Natures ; nor have they any further UndciRaiuling of his Woid, 
 orany of his Ways or Works. Truly fpiritual and gracious Affec- 
 tions are not raifed after this Manner : Thcfe nrife from tlie cnhght- 
 ning of the Underftanding to underftand the Things that are taught 
 of God and Chrift, in a new Manner, the coming to a new Un- 
 derftanding of the. excellent Nature of God, and his wonderful Per- 
 fections, feme new V^iew of Chrift in his fpiritual Excellencies and 
 Fulnefs, or Things opened to him in a new Manner, that appertain 
 to the Way of Salvation by Chrift, wherchy l.e now fees how it i?, 
 and underftands thofe divine and fpiritual Doctrines which once 
 were Fooliflinefs to him. Such Enlightnings of the Underftanding 
 as thefe, are Things entirely different in their Nature, from ftrong 
 Ideas of Shapes and Colours, and outward Bfightnefs and Giory, or 
 Sounds and Voices. That all gracious Affections do arife from fom.c 
 Inftruction or Enlightning of the Underiianding, is therefore a fur- 
 ther Proof, that Affections which arife from fuch Imprcflion J'^n the 
 Imagination, are not gracious Affections, befides the Things obfer- 
 ved before, which make this evident. 
 
 Hence alfo it appears, that Affe6tions arifmg from Texts of Scrip- 
 ture coming to the Mind are vain, when no Inftruftion received 
 in the Underftanding from thofe Texts, or any Thing taught in thofe 
 Texts, is the Ground of the Affcdion, but the Manner of their 
 coming to the Mind. When Chrift makes the Scripture a Means 
 of the Heart's burning with gracious Aft'ecSlion, 'tis by opening the Scrip- 
 iurei to thcirVnder [landings \ Luke 24.32. Did net our Heart burn ivith- 
 in us., while he talked ivith us by the JVav., and while he opened to us the 
 ^c::ptures f It appears alfo that the Affc6lion which h occafioned by 
 the coming of a I'exc of Scripture muft be vain, when the Affc6fion 
 is founded on fomething that is fuppofed to be taught by it, which 
 really is not contained in it, nor in any other Scripture ; becaufe 
 fuch fuppofed Inftrudlion is not real InftrucSlion, but a Miftake, and 
 Mifapprehenfion of the Mind. As for Inftance, when Perfons fup- 
 pofe thatthey are exprefiy taught by fome Scripture coming to their 
 Mind'.:, that they in particular arc beloved of God, or that their Sins 
 arc forgiven, that God is their Father, and the like : This is a Mif- 
 take or Mifapprehenfion ; for the Scripture no where reveals the in- 
 dividual Perfons who are beloved, exprefiy ; but|only byConfequcncc, 
 by revealing the Qiialifications of Perfons that are beloved of (}od : 
 And therefore this Matter is not to be IcarnM from Scripture any other 
 Way thin by Confjquence, and from thefe Qualifications: For 
 Things ben't to be learn" d from the Scripture any other Way than 
 they are taught in the Scripture. 
 
 Affed^ions really arife from Ignorance, rather than Inftru6lion, in 
 thefe Inttances which have been mention'd ; as likevvife in fom- 
 others that might be mention'd. As fomc when they find them- 
 
 fclvey 
 
Part III. of gracious jlffc^licns. j6i 
 
 felvcs free of Speech in Prayer, they call it God's being with them ; 
 and this afFt<5ts them more ^ and fo their AfFtftions are fet a going 
 and increafed : When they look not into the Caufe of tiiis F'ced( ni 
 of Speech j which may arife many other Ways bcTides Goci*.'; fpiri- 
 tual Prefence. So fome arc much afFe£^ed with fomc apt Thoughts 
 that come into their Minds about the Scriptare, and call it the Spirit 
 of God teaching them. So they afcribe many of the Workings ot 
 their own Mirds, which ihey have a high Opinion of, and arc pleafcd 
 and taken with, to the ("pccial immediate Influences of God's Spirit : 
 and fo arc mightily afFf<Sled with their Priviledge. And there arc 
 fome Inltances of PcrA^ns, in whom it feems manifelt that the firft 
 Ground of their Affection is (^ me bodily Stnfation. The animal 
 Spirits, by fomtCaurc,(& probably fometimes by thcDevil) are fuddenW 
 and unaccountably put into a very agrcable Motion, caufmg Perfons 
 to feel pleafantly in their Bodies ; the animal Spirits are put into fuch 
 aMotionasis won'ttobe connected with theExhilcration of thcMind ; 
 and the Soul, by the Laws of the Union of Soul and Bodv, hence 
 feels Pieafure. The Motion of the animal Spirits don't firft arif<T 
 from any Affection or Apprehcnfion of the Mind whatfoever ; but 
 the very firitThing that is felt, is an Exhileration of the animal Spirit?, 
 and a pleafant external Senfation, it may be in their Breaf^s. Hence, 
 through Ignorance, the Perfon being furprized, begins to think, fure- 
 ly this is the Holy Ghoft coming into him. And then the Mind be- 
 gins to be affected and raifed : There is firff great Joy ; and then 
 many other Affections, in a very tumultuous Manner, putting all 
 Nature, both Body and Mind, into a mighty Ruffle. Por though, 
 as 1 obfcrved before, 'tis the Soul only that is thereat of the Affctlicm ; 
 yet this hinders not but that bodily Senfations, may in this Manner, 
 \)t an Occafion of AffeBiom in the Mind. 
 
 And if Men's religions Affections do truly arife from fomc In- 
 ftruction or Light in the Undcrftanding ; yet the Affection is not 
 gracious, unlefs the Light which is the Ground of it be fpirituah 
 Affections may be excited by that Underf^anding of Thines, which 
 they obtain meerly by humane Teaching, with the common Improve- 
 ment of the -Faculties of the Mind. Men may be much affected by 
 Knowledge of Things of Religion that they obtain this Way ; as 
 fomePhilofophers have been rtii^htily afltected,& almoft carried beyond 
 themfelves, by the Difcoveries they have made in Mathematicks and 
 natural Philofophy. So Men may be much affected from common 
 Illuminations of the Spirit of God, in which God afTifts Men's Fa- 
 culties to a greater Degree of that Kind of Underflanding of religious 
 Matters, which they have in fome Degree, by only the ordinary Fx- 
 ercifc and Improvement of their own Faculties. Such Illuminations 
 may much affect the Mind ; as in many whom we read of in Scrip- 
 ture, that were once enlightened : But thefe Affections are not fpiritual. 
 
 M There 
 
1 62 The fourth Sign. Part III. 
 
 There is fuch a Thing, if the Scriptures are of' any Ufe to teach 
 us any Thing, as a fpiritual, fupernatural Underftanding of divine 
 Things, that is peculiar to the Saints, and which tliofe who are not 
 Saints have nothing of. ''Tis certainly a Kind of Underftanding, 
 appFchending or difccrning of divine Things, that natural iVlen have 
 nothing of, which the Apoftle fpeaks of, i Cor. 2. 14. But the na^ 
 iural Man receiveth not the Things of the Spirit of Gcd ; for they are 
 FooUJhnefs unto hijn ; neither can he knoiv thcm^ becanfe they are fpiritunly 
 difcerned. 'Tis certainly a Kind of feeing or difcerning fpiritual 
 Things, peculiar to the Saints, which is fpoken of, i John 3. 6. 
 M'hofoever finneth hath not fcen hi?n^ neither knotvn him. 3 John 11, 
 He that doth Evil hath not feen God. And John 6. 40. This is the 
 IVill of hmn that fent 7ne .y that every one that feeth the Son, and helieveth 
 on hi?n., may have everlajling Life. Chap. 14. ig. The World feeth 
 me no more \ but ye fee me. Chap. 17. 3. This is eterjial Life, that 
 that they might know thie the only true God, and "Jefm "Chrifl whom thou 
 haji fent. Matth. i r. 27. No Man knoweth the Son, but the Father ; 
 neither knoweth any Man the Father, but the Son, and he to luhojnfoever 
 the Son will reveal him. John 12. 4$. He that feeth ?he, feeth him 
 that fent me. Pfal. 9. 10. They that knoiu thy Naine, will put their 
 Trujl in thee. Phil. 3. 8. I count all Things but Lofs , for the Excel- 
 lency of the KmwUdge of Chrifi Jefus m^ Lord . V^er. 10. That 
 
 I may know Him — . And innumerable other Places there are, all 
 over the Bible, which fhew the fame. And that there is fuch a 
 Thing as an Underftanding of divine Things, which in it's Nature 
 and Kind is wholly diff^erent from all Knowledge that natural Men 
 have, is evident from this, that there is an Underftanding of divine 
 Things, which the Scripture calls fpiritual Underftanding ; Col. i. 
 g. IVe do not ceafe to pray for you, and to defire that you ?nay be filled with 
 the Knowledge of his Will, in all Wifdom, and fpiritual Under /landing. 
 It has been already fhown, that that which \s fpiritual, in the ordina- 
 ry Ufe of the Word in the New-Teftament, is entirely different in 
 Nature and Kind, from all which natural Men are, or can be the 
 Subjects of. 
 
 From hence it may be furely infer'd, wherein fpiritual Underftan- 
 ding confifts. For if there be in the Saints a Kind of Apprehenfion 
 or Perception, which is in its Nature, prrfed^lv diverfe from all that 
 naturalMen have,orthat it is poflible they fhould have, 'till they have a 
 new Nature ; it muft confitt in their having a certain Kind of Ideas 
 or Senfations of Mind, which are fimply diverfe from all that is or can 
 be in the Minds of natural Men. And that is the fame Thing as to 
 iay, that it confifts in the Senfations of a new fpiritual Senfe, which 
 the Souls of natural Men have not ; as is evident bv what has been 
 before, once and again obfcrvcd. But I have already fhown what 
 that new fpiritual Senfe is, which the Saints have given them in Re- 
 
 generation^ 
 
Part III. of gracious j^ffeSilons. 165 
 
 generation, ami what i^ the Ohje<Sl of it. I have fhown that the im- 
 mediate Objt(5l of it is the fupream Beauty and Kxcellcncy of' tlic 
 Nature of divine Things, as they are in ihcnifelvcs. And this is a- 
 greable to the Scripture : The Apf)ltlc very plainly teache? that ii^- 
 great Thing dilcovcred by fpiritual Light, and underrtood by fpiiituai 
 Knowledge, is the Glory oi divine Things, 2 Cor. 4. 3, 4, But^f . 
 dur Go [pel be hid^ it is hid- to iSeni that are loji ; in ivhom the God of ihiJ 
 IVorld hath blinded the A^itids of them that believe not^ teji the 'Light of 
 the gloriousGofpel ofChriJi^who is ihelmage ofGod^Jlmuld Jhinc unto them : 
 together with Ver. 6. For God who cormnanded the Light to Jhine enf 
 of Darkfufs^ hath Jhine d in cur Hearts^ to give the Light of the Knovj-^^ 
 ledge of the Glory of God in the Face of Jefus Chrift : ■ And Chap. 3^. 
 18. precseding. But we all ^ tvith open Foce^ beholding as in a Glafs^ 
 the Glory of the Lord, are changed into the fame Image ^ from Glory to 
 Glory, even as by the Spirit of the Lord. And it mult needs be fo, fo» 
 as has been before obferved, the Scripture often teaches that all true 
 Religion fummarily confifts in the Love of divine Things. And 
 therefore that Kind of Underftanding or Knowledge, which is the 
 proper P'ounda'Jion of true Religion, muft be the Knowledge of the 
 Lovelinefs of -divine Things. For doubtlefs, that Knowledge which fs 
 the proper. Foundation of Love, is the Knowledge of Lovelinefs 
 What that Beauty or Loveh'nefs of divine Thmgs is, which is the pro- 
 per and iffimediare Object of a fpiritual Senfe of Mind, was fhewed 
 under the laft Head infifted on, viz. That it is the Beauty of their 
 moral Peifection. Therefore it is in the View or Senfe of this, that 
 fpiritual Undcrftanding does more immediately and primarily confift-. 
 And indeed it is plain it can l>e nothing elfe ; for ( as has been fhewn } 
 there is nothing pertaining to divine Things belides the Beauty of 
 their moral Excellency, and thofe Properties and Qualities of divine 
 Things which this Beauty is the Foundation of, but what natural 
 Men and Devils can fee and know, and will know fully and clearly 
 to all Eternity. 
 
 From what has been faid, therefore, we come neceflarily to this 
 Conclufion, concerning that wherein fpiritualL^ndcrftanding confifls ; 
 ■z'i'z. That it confdts in a Senfe of the Heart, of the fupream Beauty and 
 Sweetnefs of the Holinefs or moral Pcrfe^ion of divine Ihings, tcgethei^ 
 with all that Difcerning and Knoivledge of Things of Religion, that de- 
 pends upon, and flows from fuch a Senfe. 
 
 Spiritual Underftanding confifts primarily \x\a Sejife of Heart of that 
 fpiritual Beauty. I fay, a Senfe of Heart ; for it is not Speculation 
 meerly that is concerned in this Kind of Underftanding : Nor can 
 there be a clear Diftin6lion made between the two Faculties of Un- 
 derftanding and Will, as iid^ing di(tin(£tly and feparately, in this Mat- 
 ter. When the Mind is fenfible of the fweet Beauty and Amiable- 
 nefs of aThing, That implies aSenfiblenels of Sweetnefs and Delight in* 
 
 M 2 the 
 
164 The fourth Sign Part III. 
 
 the Preftnce of the Idea of it : And thisSenfiblenefs of theAmiablenefs 
 or Delightfulnefs of Beauty, carries in the veryNature of it, the Senfe 
 of the Heart ; or an Effe(5l and ImpreiTion the Soul is the Subjedl of, 
 a5> a Subftance pofTefled of Tafte, Inclination and Will. 
 
 There is a Diflindlion to be made between a meer notional Under- 
 Jlandingy wherein the Adind only beholds Things in the Exei-cife of a 
 fpeculative Faculty ; and the Senfe of the Hearty wherein the Mind 
 don't only y/>^f«/rt/j and behold^ h\il relifhcs 2Lnd feels. That Sort of 
 Knowledge, by wkich a Man has a fi-^nfible Perception of Aniiable- 
 nefs and Loathfomcnefs, or of Sweemefs and Naufeoufnefs, is not juft 
 the fame Sort of Knowledge witii that, by which he knows what a 
 Triangle is, and what a Square is. The one is meer fpeculative 
 Knowledge ; the other fenfibleKno wledge, in which more than the meer 
 Intellect is concerned ; the Heart is the proper Subjedl of it, or the 
 Soul as a Being that not only Beholds, but has Inclination, and is 
 pleaf9d or difpleafed. And yet there is the Nature of Inftru<Slion in 
 it ; as he that has perceived the fweet Tafte of Honey, knows much 
 more about it, than he who hiis only looked upon and felt of it. 
 
 The Apoftle fcems to make a Diftinilion between meer fpecula- 
 tive Knowledge of the Things of Religion, and fpiritual Knowledge, 
 in calling that the Form of Knowledge., and of the Truth ; Rom. 2. 20. 
 IVhich haji the Forrn of Knowledge ., and of the Truth in the Laiu. The 
 Latter is often reprefented by relifhing, fmelling, or tafting. ; 2 Cor, 
 2. ,14. Now Thanks be to God., which alvjays caufeth us to triumph in 
 Chriji Jefus^ and maketh manfejl the Savour of his Knozvledge^ in every 
 Place, Mattb. 16. 23. Thou favour efl not the Things that be cf Gody 
 but thofe Thi}igs that be of Men. i Pet. 2. 2. 3. As new born Babes ^ 
 defire thefmcere Milk of the IVord^ that ye may grow thereby ; iffo be ye 
 have tafted that the Lord is gracious. Cant. !• 3. Becaule of the %2i~ 
 VOMX of thy good Ointments., thy Name is as Ointment poured forth; 
 therefore do the Virgins love thee ; compared with i John 2. 20. But 
 yc have an Uii6lion from the holy One., and ye knew all i bings. 
 
 Spiritual UnderftanMing pr;>/2^r//y coiililts in this Senfe^ or Tafle of 
 ihe moral Beauty of divine Things ; fo rhat no Knowledge can be called 
 Spiritual, any further ihan it arifes from this, and has this in it. But 
 fecondarily., it includes all that Difcerning and Knowledge of Things of 
 Religion., which depends upon., and flows from (uch a Senfe. 
 
 VVheii the true Beauty and Amiablcnefs of the Holinefs or true 
 Tioral Good that is in divine Tilings, is dtfcovercd to the Soul, it as 
 It were opens a new World to it*s View. This Ihcws the Glory of 
 all the PcrfctSlions of God, and of every Thiiiij appertaining to the 
 divine Being : For, as was obfervcd before, the Beauty of all arifes 
 from God's moral Perfection. Tiiis fhews the Glory of all God's 
 Works, both of Creation and Providence : For 'tis the fpecial Glory 
 of ihem, that God's HvUncfs, Righteoufnefs, Faithfulnels and Good- 
 
 nefs 
 
\ 
 
 Part III. oj gracioiii Affections. 165 
 
 aefs are fo manlfefted in them ; and without thefe moral Pcrfcflion?, 
 there would be no Glory in that Power and Skill with wliich they 
 are wrought. The eloritying of God's moral Perfections, is the fpc* 
 cial End of all the Works of God's Hands. By this Senfe of thr 
 moral Beauty of divine Things, is underftood the Sufficiency of 
 Chrift as a Mediator : For 'tis only by the Difcovery of the Beauty 
 of the moral Perfection ofChrilt, that the Believer is let into tiie 
 Knowledge of the Excellency of his Perfon, (o as to know any Thing 
 more of it than the Devils do : And 'tis only by the Knowledge of 
 the Excellency of Chrift's Perfon, that any know his Sufficiency as a 
 Mediator; for the latter depends upon, and arifes from the former. 
 'Tis by feeing the Excellency of Chrid's Perfon, that the Saints arc 
 made fenfible of the Precioufncfs of his B'ood, and it's Sufficiency to' 
 attone for Sin : For therein confifts the Precioufnefs of Chrift'V 
 Blood, that 'tis the Blood of fo excellent and amiable a Perfon. And 
 on this depends the Meritorioufnefs of his Obedience, and Sufficiency 
 and Prevalence of his Interceffion. By thisSight of the moral Beauty 
 of divine Things, is feen the Beauty of the Way of Salvation by 
 Chrift : For that confifts in the Beauty of the moral Perfections of 
 God, which wonderfuUv ftiines forth in every Step of this Method ot 
 Salvation, from Beo;inning; to End. Bv this is feen the Fitnefs and 
 Suitablenefs of this Way : For this wholly confifh in its Tendency 
 to deliver us from Sin and Hell, and to bring us to the Happinefs 
 which confifts in the Pofleffion and Enjoyment of moral Good, in a 
 Way fweetly agreeing with God's moral Perfections. And in the 
 Way's being contrived (o as to attain thefe Ends, confifts the excel- 
 lent W^ifdom of that Way. By this is feen the Excellency of the 
 Word of God : Take away all the moral Beauty and Sweetnefs in 
 the Word, and the Bible is left wholly a dead Letter, a dry, lifelefs, 
 taftelefs Thing. By this is feen tlie true Foundation of our Duty ; 
 the Worthinefs of God to be fo eftcem'd, honour'd, lov'd, fubmitted 
 to, and ferv'd, as he requires of us, and the Amiablenefs of the Du- 
 ties themfelves that are required of u*;. And by this is feen the true 
 Evil of S'n : For he who fees the Beauty of Holinefs, muft necei]"a- 
 rily fee the Hatefulncfs of Sin, itsContrary. By this Men underftand 
 the true Glory of Heaven, which confifts in the Beauty and Happi- 
 ncfs that is in Holinefs. ]iY this is feen the Amiablenefs and Happi- 
 ncfs of both Saints and Angels. He that fees the Beauty of Holinefs, 
 or true moral Good, fees the greateft and moft important Thing in 
 the World, which is the Fulnefs of all Things, without which all the 
 World is empty, no better than nothing, yea, worfe than nothing. 
 Unlefs this is feen, nothing is feen, that is worth the Seeing : For 
 there is no other true Excellency or Beauty. Unlefs this be under- 
 ftood, nothing is underftood, that is worthy of the Exercife of the 
 noble Faculty of Underftanding. This is the Beauty of the Ciod- 
 
 M 3 h^d. 
 
1 66 7 he fourth Sign . Part IIL 
 
 head, and the Divinity of Divinity, (if I may fo fpeak) the Good of 
 the infinite Fount.iin of Good \ without which God himfelf (if that 
 were poiTiblc to be) would be an infinite Evil; Without which, we 
 our felves had better never have been j and without wliich there had 
 better have been no Being. He therefore in EfFc(Sl knows nothing, 
 that knows not this ; His Knowledge is but the Siiadow of Know- 
 ledge, or the Form of Knowledge, as the ApolUe calls it. Well 
 therefore may the Scripture reprefcnt thofe who arc deftitute of that 
 fpiritual Scnfc, by which is perceived the Beauty of Holinefs, as to- 
 tally blind, deaf and fcnfelcfs, yea dead. And well may Regenera- 
 tion, in which this divine Senfe is given to the Soul by its Creator, 
 be reprefcnted as opening the blind Eyes, and raifing the Dead, and 
 bringing a Perfon into a nevv World. For if what has been faid be 
 confider'd, it will be manifeft, that when a Perfon has this Senfe and 
 Knowledge given him, he will view nothing as he did before ; tho' 
 before he knew all Things after the Flejh^ yet henceforth he will know 
 them fo no more ; and he is become a new Creature ^ eld Things are paji 
 aivay^ behold all Things are become new ; agreeable to 2 Cor. 5. 16,17. 
 
 And befides the Things that havC been already mentioned, there 
 arifes from this Senfe of fpiritual Beauty, all true experimentalKnow- 
 ledge of Religion; which is of itfelr, as is were a newVVorld of Know- 
 ledge. He that fees not theBeauty ofHulinefs, knows not what one of the 
 Graces of God's Spirit is ; he is dcltitute of anv Idea or Conception 
 of all gracious Excrcifes of Soul, and all holy Comforts and Delights, 
 and all EfFccls of the faving Influences of the Spirit of God on the 
 Heart : And fo is ignorant of the greateft Works of God, the moft 
 important and glorious EfFtcfls of hi'; Power upon the Creature : 
 And alfo is wholly ignorant of the Saints as Saints ; he knows not 
 what they are : And in EfFi.61 is ignojant of the whole fpiritual 
 World. 
 
 Things being thu?, it phiinly appears, that God's implanting that 
 fpiritual fupernatural Senfe which has been fpoken of, makes a great 
 Change in aMan. And were it not for the. very imperfedl Degrec,in 
 •vvhich this Seiiic is commonly given a,t firit, or the fmall Degree of 
 this glorious Light that ti;It dawns upon the Soul ; the Change made 
 hy tiiis fpiritual Opening of the Eyes in Converfion, would be much 
 greater, and more remarkaWc, every Way, than if a Man, who had 
 been born Blmd, and with only the other four Senfes, (hould conti- 
 nue fo a long Time, and then at once lliould have the Senfe of feeing 
 /mpartcd ,to him, in the midft of the clear Light of the Sun, difcover- 
 • ing a World of vifiblc Ob)c£is. For tho' Sight be more noble than 
 any of the other external Senfes ; yet this fpiritual Senfe which has 
 hccn fpoken of, h infinitely more noble than that, or any other Prin- 
 <:ipie of Difccrning that a Man naturally has, and the Objc<?t of this 
 S'jnfc iniinitcly greater and more important. 
 
 This 
 
ParT'III. of gracious AffeBiom, 167 
 
 This Sort of Underftanding or Knowledge is that Knowledge of 
 divine Things from whence all truly gracious Afrc<5lions do proceed : 
 By which therefore all AfFc(5lions arc to be tried. Thofe Afftdtions 
 that arife wholly from any other Kind of Knowledge, or do rtfult 
 from any other Kind of Apprchenlions of Mind, are vain, f 
 
 From what has been faid may be learn'd wherein the moft eflentiil 
 Difference lies between that Light or Underftanding which is given 
 by the common Influences of the Spirit of God, on the Hearts of na- 
 tural Men, and that faving Inftruction which is given to the Saints. 
 The Latter primarily and moft eflentially lies in beholding the holy 
 Beauty that is in divine Things ; which is the only true moral Good, 
 and which the Soul of fallen Man is by Nature totally blind to. The 
 
 " Take Heed of contenting your felves with every Kind of 
 ' Knowledge. Do not worfhip evervlmage of your ownHeads ; 
 '* efpecially you that fall fhort of Truth, or the Knowledge of 
 " it. For when you have fome, there may be yet that want- 
 '' ing, which may make you fmccre. There are many Men 
 " of great Knowledge, able to teach themfelves, and others 
 '' too ; and yet their Hearts are unfound. How comes this to 
 '' pafs ? Is it becaufe they have fo much Light ? No ; but be- 
 '• caufe they want much. And therefore content not your 
 " felves with every Knowledge. There is fome Knowledge 
 " which Men have by theLight of Nature, ( which leaves them 
 '* without Excufe ) from the Book of Creation ; fome by 
 " Power of Education ; fome bv the Light of the Law, where- 
 " by Men know their Sin and Evils ; fowie by the Letter of 
 " the Gcfpel ; and fo Men may know much, and fpeak well ; 
 " and fo in feeing, fee not ; fome by the Spirit, and may fee 
 " much, fo as to prophecy in Chirft's Name, and yet bid de- 
 '< part; Matth. 7. Now there is a Light of Glory ^ whereby 
 '' the Eleft fee Things in another Manner: To tell you how, 
 " they cannot : It's the Beginning of Light in Heaven : And 
 " ihj fame Spirit that fills Chrift, filling their Minds, that they 
 " know, by this anointing, all Things: Wliich if ever you 
 " have, you muft become Babes and Fools in your own Eyes. 
 *' God will never write his Law in your Minds, 'till all the 
 *' Scribblings of it are blotted out. Account all your Know- 
 '* ledge Lofs for the Gaining of this. 'Tis fad to fee many a 
 " Man pleafing himfelf in his own dreaming Dclufions ; yet 
 '« the poor Creature in feeing, fees not ; which is God's heavy 
 <' Curfe upon Men under greateft Means, and which lays all 
 «< wafte and dcfolate/' 5/?^;)^r^'s Parable, Part I, p. 147- 
 
 M 4 Former' 
 
1 68 "Doe fourth Sign Part. IIL 
 
 Former confifts ohly in a further Underftanding, thro' the.Afliftance 
 of natural Principles, of thofcThings which Men may know, in feme 
 Meafure, by the alone ordinary Kxcrcife of their Faculties. And 
 this Knowledge conhlts only in the Knowledge of thofe Things per- 
 taining to Religion, which are «<3/«r^/. Thus for Inftance, \vl thofe 
 Awakenings and Convictions of Confcience, that natural Men are 
 often fubje6l to, the Spirit of God gives no Knowledge of the true 
 moral Beauty which is in divine Things ; but only allKts the Mind 
 to a clearer Idea of the Guilt of Sin, or it's Relation to a Punifh- 
 ment, and Connection with the Evil of Suffcrmg ( without any Sight 
 of it's true moral Evil, orOdioufnefs as Sin) and a clearer Idea of the 
 natural Perfcdtions of God, wherein confifts, not his holy Beauty and 
 Glory, but his awful and terrible Greatnefs. 'Tis a clear Sight of 
 this, that will fully awaken the Confciences of wicked Men at the 
 Day of Judgment, without any fpiritual Light. And 'tis a lefTer De- 
 gree of the fame, that awakens the Confciences of natural Men, 
 without fpirhual Lights in this World. The fame Difcoveries are in 
 fome Meafure given in the Confcience of an awakened Sinner in 
 this VVoild, which will be given more fully in the Confciences of 
 Sinners at the Day of Judgment. The fame Kind of Sight or Ap- 
 prchenfion of God, in a Idler Degree, nhakes awakened Sinners in 
 this World, fenlible of the dreadful Guilt of Sin, againft fo great and 
 terrible a God, and fenfiblc of it's amazing Punifliment, and fills 
 'cni with fearful Appreheniions of divine Wrath ; that will thorough- 
 ly convince all wickediMcn,of the infinitely dreadfulNature &GuiIt of 
 Sin, and aftonifh 'em with Appreheniions of Wrath, when Chriit 
 fliali come in the Glory of his Power and Majelly, and every Eye 
 /hall fee him, and all the Kindreds of the Earth fliall wail becaufe of 
 him. And in tfiofe common Illuminations, which arc fometimes 
 given to natural Men, exciting in them fome Kind of religious De- 
 lire, Love and Joy, the Mind is only alTifted to a clearer Apprehen- 
 iion of the w^/«r<7/ G'W that is in divine Things. Thus fometimes, 
 under common Illuminations, Men are raifed with the Ideas of the 
 natural Go d that is in Heaven ; as it's outward Glory, it's Fafe, 
 it's Honour and Advancement, a being there the Objects of the high 
 Favour of God, & the greatRefpedl of Men & Angels, ^V. So there 
 are many Things exhibited in the Gofpcl, concerning God and Chrift, 
 2nd the Way of Salvation, that have a natural Good in them, which 
 luits the natural Principle of Self-love. Thus in that great Goodnofs 
 of God to Sinners, and the wonderful dying Love of Chrift, there is 
 a natural Ciood, which all Men love, as they love themfelves; as 
 well as a fpiritual and holy Beauty, which is {^t'd only by the Rege- 
 nerate. Therefore there are many Things appertaining to the 
 Word of God's Grace delivered in the Gofpcl, which may caufe 
 natural Men, wh'jn they hear it, anon with Joy to receive it. All 
 
 that 
 
Part III. of gracious AffcBio?is, 169 
 
 that Love which natural Men have to God, and Chrift, and chriftian 
 
 Vertucs, and good Men, is not from any Sight of the Amiablenefs 
 of the H(^linefs, or true ///i^rrt/Kxcellency of thefe Things j but only 
 for the fake of the rn^lural Good tliere is in them. All natural Men's 
 Hatred of Sin, is as much from Principles of Nature, as Men's Ha- 
 tred of a Tyger for his Rapacioufnefs, or their Averfion to a Serpent 
 for his Poifon and Hurtfulnefs : And all their Love of chriftian Ver- 
 tue, is from no higher Principle than their Love of a Man's good 
 Nature, which appears amiable to natural Men ; but no othcrwife 
 than Silver and Gold appears amiable in the Eyes of a Merchant, or 
 than tlie Blacknefs of the Soil is beautiful in the Eyes of the Farmer. 
 
 From what has been fiiid of the Nature of fpiritual Underftanding, 
 it appears that fpiritual Underftanding docs not conlift in any new 
 doctrinal Knowledge, or in having fuggcfted to the Mind any new 
 Propofition, not before read or heard of: For 'tis plain that this fug- 
 gerting of new Propofitions, is a Thing entirely diverfe from giving 
 tlie Mind a new Taite or Relifh of Beauty and Sweetnefs. f 'Tis 
 alfo evident that fpiritual Knowledge does not conlilt in any new 
 dodliinal Explanation of any Part of the Scripture; for ftill, this is 
 but doctrinal Knowledge, or the Knowledge of Propofitions ; the 
 doctrinal explaining of any Part of Scripture, is only giving us to un- 
 der ftand, what are the Propofitions contain'd or taught in that Part 
 of Scripture. 
 
 Hence it appears, that \he fpiritual Uuderjianding of the Scripture, 
 don't confilt m opening to the Mind the myftical Meaning of the 
 Scripture, in it's Parables, Types and Allegories ; for this is only a 
 dodfrinal Explication of the Scripture. He that explains what is 
 meant by the ftony Ground, and the Seed's fpringing up fuddenly,and 
 quickly withering away, only explains what Propofitions or Dodlrines 
 are taught in it. So he that explains what is typified by Jacol>'^ 
 Ladder, and the Angels of God afcending and defcending on it, or 
 what was typified by JoJJma'^ leading Ijrael through Jordan, only 
 
 t Calvin, in his Inftitutions, Book L Chap. ix. § i. fays, *' It 
 " is not the Office of the Spirit that is promifed us, to make 
 ^' new and before unheard of Revelations, or to coin fome new 
 «' Kind of Dodrine, v/hich tends to draw us away fro/n the 
 '' received Do6lrine of the Gofpel ; but to feal and confirm to 
 •' us that very Dodrine which is by the Gofpel.". And in 
 the fame Place he fpeaks of fome, that in thofe Days maintain'd 
 the contrary Notion, pretending to he immediately led by the Spirit, 
 as Ferfons that were governed by a moj] haughty Self-conceit ; and 
 not fo properly to be looked upon as only, labouring under a Mijlake, ai 
 driven by a Sort of raving Madnef, 
 
 no 
 
ijo 7he fourth Sign Part III. 
 
 {hews what Propofitions are hid in thefe PaJfTages. And many Men 
 can explain thefe Types, who have no fpiritual Knowledge. 'Tis 
 po/Iible that a Man might know how to interpret all the Types, 
 Parables, Enigmas, and Allegories in the Bible, and not have one 
 Beam of fpiritual Light in his Mind ; becaufe he mayn't have the 
 lead Degree of that fpiritual Senfe of the holy Beauty of divine 
 Things which has been fpoken of, and may fee nothing of this Kind 
 of Glory in anyThing contained in any of thefcA4yfieries,or any other 
 Part of the Scripture. 'Tis plain, by what the Apoftle fays, that a 
 Man might underftand all fach Myf^eries, and have no faving Grace ; 
 I Cor. 13. 1. y^nd tho* I have the Gift of Prophecy^ and underfiarid all 
 Myjleries^ and all Knowledge^ and have not Charity^ it prcfteth me no- 
 thing. They therefore are very foolifh, who are exalted in an O- 
 pinion of their own fpiritual Attainments, from Notions that come 
 into their Minds, of the myftical Aieaning of thefe and thofe PalTages 
 of Scripture, as tho* it was a fpiritual Underftanding of thefe Pailages, 
 immediately given 'em by the Spirit of God, and hence have their 
 Affcdions highly raifed : And what has been faid fhews the Vanity 
 of fuch AfFefitions. 
 
 From what has been faid, it is alfo evident, that it is not fpiritual 
 Knowledge, for Perfons to be informed of their Duty, by having it 
 immediately fuggefted to their Minds, that fuch and fuch outward 
 Actions or Deeds are the Will of God. If we fuppofe that itis truly 
 God'sManner thus to fignify hisWill to hisPeople.by immediate inward 
 Suggeftions, fuch Suggeftions have nothing of the Nature of fpiritua 
 Litrht. Such Kind of Knowledge would only be one Kind of doc- 
 trinal Knowledge: A Propofition concerning the Will of God, is as 
 properly a Do6trine of Religion, as a Propofition concerning the Na- 
 ture of God, or a Work of God : And an having either of thefe 
 Kinds of Propofitions, or any other Propoiition, declared to a Man, 
 either by Speech, or inward SuggefHon, differs valtly from an having 
 the holy Beauty of divine Things manifeited to the Soul, wherein 
 ipiritual Knowledge does moft elfentially confift. Thus there was 
 no fpiritual Light in Balaam ; tho' he had the Will of God immedi- 
 ately fuggeited to him by the Spirit of God from Time to Time, 
 ..oDcerning the Way that he (hould go, and what he fhould do and 
 fay. 
 
 'Tis manifeft therefore, that a being led and directed in this Man- 
 ner, is not that holy and fpiritual Leading of the Spirit of God, which 
 h peculiar to the Saints, and a diftinguifhing Mark of the Sons of 
 God, fpoken of Rom. 8. 14. For as many as are led by the Spirit of 
 God, are the Sons of God. Gal. 5. 18. But if \e bi led by the Spirit y 
 %e art not undfr the Law- 
 ^ And 
 
Part III. of gracious Affedlions. 171 
 
 And if PeiTons have the Will of God concerning their A6lion», 
 fuggeltcd to them by fome Text of Scripture, fuddcnly and extraor- 
 dinarily brought to their Minds, which Text, as the Words Ly in the 
 Bible before they came to tiieir Minds, related to the Adion and Be- 
 haviour of fome other Perfon, but they fuppofe, as God fcnt tl;c 
 ^Vo^ds to them, he intended fomething further by them, and meant 
 fuch a particular Aib'on of theii's ; I fay, if Perfons fhould have the 
 Will of God thus fuggefted to *em with Texts of Scripture, it alters 
 not the Cafe. The Suggertion being accompanied with an apt Text 
 of Scripture, don't make the Suggeltion to be ot the Nature of fpiri- 
 tual Inlhuclion. As for In(hnce, If a Perfon in New- E?igla7id^ on 
 fome Occifion, were at a Lofs whether it wa^ his Duty to go into 
 fome popish or heathenifli Land, where he was like to be expofed to 
 many Difficulties and Dangers, and (liould pray to God that he 
 would fhew him the Way of his Duty ; and after earneft Prayer, 
 fliould have thofe Words which God fpake to Jacoh^ Gen. 46. Sud- 
 denly and extraordinarily brought to his Mind, as if they were fj^)- 
 ken to him ; Fear not to go down into Egypt ; and I ivill go "with thee ; 
 and I will alio Jure ly bring thee up again. In which Words, tho' as 
 they lay in the Bible before they came to his Mind, they related only 
 to Jacobs and his Behaviour ; yet he fuppofes that God has a furthei* 
 Meaning, as they were brought and applied to him ; that thus they 
 are to be underftood in a new Senfe, that by Egypt is to be underftood 
 this particular Country he has in his Mind, and that the A£lion in- 
 tended is his going thither, and that the Meaning of the Promife is 
 that God would bring him back into New- EngUvul again. There is 
 nothing of the Nature of a fpintual or gracious Leadinp, of the Spirit 
 in this ; for there is nothing of the Nature of fpiritual Underftanding 
 in it. Thus to underftand Texts of Scripture, is not to have a fpiri- 
 tual Underltanciing of them. Spiritually to underitand the Scripture, 
 is rightly to underliand what ii in the Scrijiturc, and what was in it 
 before it was underftood : 'Tis to underftand rightly, what u fed to be 
 contained in the Meaning of it ; and not the making a new Meaning. 
 When the Mind is enlighten'd fpiritually and rightly to underftand 
 the Scripture, it is enabled to fee That in the Scripture, which before 
 was not feen, by Reafon of Blindnefs. But if it was by Re«fon of 
 Blindnefs ; that is an Evidence that the fame Meaning was in it be- 
 fore ; otherwife it would have been no Blindnefs not to fee it : 'Tis 
 no Blindnefs not to fee a Meaning which is not there. Spiritually 
 enlightening the Eyes to underftand the Scripture, is to open the Eyes, 
 Pfal. 119. 18. Open thou mine Eyes, that I may belaid wondrous Ihings 
 out oj thy Law •; which argues that the Reafon why the fame was not 
 feen in the Scripture before, was that the Eyes were Jhuty which 
 would not be tl.^.e Cafe, if the Meaning that is now underftood was 
 not there before, but is now newly added to the Scripture, by the 
 
 Manner 
 
172 "The fourth Sign Part III. 
 
 Manner of. the Scripture's coming to my Mind. This making a 
 new Meanine: to the Scripture, is the fame Thing as making a new 
 Scripture : It is properly adding to the Word ; which is threatned 
 with fu dreadful a Curfc. Spiritually to undcrftand the Scripture, is 
 to have the Eyes of the Mind open'd, to behold the wonderful fpiri- 
 tual Excellency of the glorious Things contain'd in the true Mean- 
 ing of it, and that always were contain'd in it, ever fince it was writ- 
 ten ; to behold the amiable and bright l\Ianifc{tations of the divine 
 Perfeftions, and of the Excellency and Sufficiency of Clirilt, and the 
 Excellency and Suitablenefs of the Way of Salvation by Chriit, and 
 the fpiritual Glory of the Precepts and Promifes of the Scripture, d^V. 
 VVh.ch Things are, and always were in the Bible, and would have 
 been feen before, if it had not been for Blinunefs, without having 
 any new Senfe added by the Words being fent by God to a particu- 
 lar Perfon, and fpoken anew to him, with a new Meaning. 
 
 And as to a gracious Leading of the Spirit^ it confifts in two Things ; 
 partly in injlrutlhig a Perfon in his Duty by the Spirit, and partly in 
 powerfully 'mduc'wg\\\x?L to comply with that Inllru(^ion. But fo far 
 as the gracious Leading of the Spirit lies in Inltruc^ion, it conlifts in 
 a Perfon's being guided by a fpiritual and diitinguifhingTafte of that 
 which has in it true moral Beauty. I have fliewn that fpiritual 
 Knowledge primarily confifts in a Tafle or Relifli of the Amiablenefs 
 and Beauty of that which is truly good and holy : This holy Relifh 
 is a Thing that difcerns and diitinguifhes between Good and Evil, 
 between holy and unholy, without being at the Trouble of a l^ain 
 ofReafoning. As he who has a true Relifh of external Beauty, 
 knows what is beautiful by looking upon it : He (tands in no need of 
 a Trainof Reafoning about the Proportion of the Eeatures, in order 
 to determine whether that which he fees be a beautiful Countenance 
 or no : He needs nothing, but only the Glance of his Eye. He who 
 has a rectified mufical Ear, knows whether the Sound he hears be 
 true Harmony : He don't need firft to be at the Trouble of the 2lea- 
 fonings of a Mathematician, about the Proportion of the Notes. He 
 that has a rcdtificd Palate, knows what is eood Eood, as foon as he 
 taftes it, without the Reafoning (*f a Ph)fician about it. There is a 
 holy Beauty and Sweetnefs in Words and A6fions, as well as a natu- 
 ral Beauty in Countenances and Sounds, and Sweetnefs in Food ; 
 Job 12. II. Doth not the Ear try IVords^ and the Month tajh his 
 Meat. 'When a holy and amiable Action is fuggelled to the Tho'ts 
 ^"i^ a holy Soul ; that Soul, if in the lively J-^xercife of it's fpiritual 
 Tafte, at once fees a Beauty in it, and fo inclines to it, and clofes 
 with it. On the Contrary, if an unworthy unholy A£tion be fug- 
 •jcltcd to it, it's fandlihcd Eye fees no Jkauty in it, and is not pleafed 
 with it ; it's fanctified Tafte reliflics no Sweetnefs in it, but on the 
 contrary, it is naufeous to it. Yea it's holy 'laltc and Appetite leads 
 
 it 
 
Part III. cf gracious Aff'eBwis. 17^ 
 
 it to think of That which is truly Iove]v,and naturally fuggcfts It ; as 
 a healthy Taftc jiiKJ Appetite naturally fuggcfts the IJea of it's proper 
 C)bjc61:. 'I'hus a holy Pcrfon is led by the Spirit, as l>c is inllrudted 
 and led by his holy l^aftc, and J^ifpofition of Heart ; whereby, in the 
 lively Excercife cf Grace, he eafily diflinauifhcs Good and Evil, and 
 knows at once, what is a fiii tabic amiable Bel-aviour towards God, 
 and towardsMan, in this Cafe and the other ; and judges what is right, 
 as it were fpontaneoufly, and of himfclf, without a particular De- 
 djK^ion, by any other Arguments than the Beauty that is fcen, and 
 Goodnefs that is rafted. Thus Chriff blames the Pharijeei^ th^t they 
 dldfiot^ even of the':)- own f elves ^ judge what ivas rights without needing 
 Miracles to prove it, Luke 12. 57. The Ap< file Teems plainly to 
 have Refpcdl to this Way of judging of fpiritual Beauty, in Rom. 12. 
 2. Be ye transformed by the Renewing of your AJind^ that ye may prove 
 what is that good ^ and perfect ^ and acceptable I Fill of God. 
 
 There is fuch a Thmg as goodTaJie of natural Beaut\\ ( which 
 learned Men often fpeak of) that is cxercifed about timporal Things, 
 in judging of them ; as about the Juftnefs of a Speecfe, the GoodntTs 
 of Style, the Beauty of a Poem, the Gracefulnefs of Deportment, ii:':, 
 A late great Philofopher of ourNation, writes thus upon it ; jl " To 
 have a Tafte^ is to give Things their real Value, to be touched 
 with the Good, to be (hock'd with the 111 ; not to be dazzled with 
 falfe Luftres, but in Spight of all Colours, and every Thing tbst 
 might deceive or amufe, to judge foundly. Tafte and JudgTnent 
 then, (hculd be the fame l^hing; and yet 'tis eafy to difcern a 
 Difference. The Judgment forms it's Opinions from Refleflion : 
 The Reafon on this Occafion fetches a Kind of Circuit, to arrive 
 at it's End ; it fuppofes Principles, it draws Conftquences, and it 
 judges ; hwi not without a thorough Knowledge of the Cafe ; fo 
 that after it has pronounced, it is rtady to render a Reafon of it's 
 Decrees. Good Tajie cbferves none of thefe Formalities; e'er it 
 has Time to confult, it has taken it's Side ; as foon as ever the 
 Obje6l is prefentcd it, the Impreffion is made, the Sentiment 
 formed, afk no more of it. As the Ear is wounded with a harfh 
 Sound, as the Smell is footh'd wi^h an agreable Odour, before 
 ever the Reafon hjve meddled with thofe Obje<£ls to judg« of 
 them, fo the Tajle opens itfelf at once, and prevents all Rcfltdlion. 
 They may come afterwards to confirm it, and difcover the fccret 
 Reafons of it's Conduft ; but it was not in it's Power to wait for 
 them. Frequently it happens not to know them at all, and what 
 Pains foever it ufes, cannot difcover what it was determin'd it to 
 think as it did. This Conduct is very different from That the 
 
 II Chambcn^^ Didlionary, under the Word Taste. 
 
 " Judgment 
 
174 Thejotirth Sign Part III. 
 
 *' y/^^77j^w/ obferves in it's Decifions : Uiilcis wc dmfe to fay, that 
 " good Tajle is as it were a iirft Motion, or a KiRd of In(hii6l of 
 " right Reafon, which hurries on with Rapidity, and condudls oiore 
 " fecurely, than all the Rcafonings fhc could make : '1 is a firft 
 '* (jlance of the Eye, which difcovers to us the Nature and Rela- 
 '« tions of Things in a Moment. " 
 
 Now as there is fiich a Kind of Tajh of the Mind as this, which 
 Philofophers fpeak of, whereby Perfons are guided in tlieir Judgment 
 of the natural Beauty, Gracefulnefs, Propriety, Noblenefs and Subli- 
 mity of Speeches and Actions, wherebv' thsy judge as it were by the 
 balance of the Eye, or by inward Senlation, and the firft Imprefiion 
 of the Obiccf ; fo there is likewifc fuch a Thing as a divine 'Tajfe^ gi- 
 ven and maintained by the Spirit of God, in the Hearts of the Saints, 
 whereby they are in like Manner led and guided in di Teeming and 
 diitinguifliing the true fpiritual and holy Beauty of Adlions ; and 
 that more eafily, readily and accurately, as they have more or \tis of 
 the Spirit of God dwelling in them. And thus the Sons of God me- 
 led by the Spirit cf God^ in thAr Behaviour in the World, . 
 
 A holy Difpoiition and fpiritual Fafte, where Grace is ftrong and 
 lively, will enable a Soul to determine what Adions are right and 
 becoming Chriftians, not only more fpeedily, but far more exadlly, 
 than the greatell Abilities without it. This may be illuftrated by 
 the Manner in which fome Habits of Mind, and Dtfpofitions of 
 Heart, of a Nature inferiour to true Grace, will teach and guide a 
 Man in his A6lions. As for Inftance, if a Man be a very good na- 
 tur'd Man, his good Nature will teach him better how to act bene- 
 volently amongft Mankind, and will diretSl him, on every Occafion, 
 to thofe Speeches and A(5tions, which are agreeable toRules of Good- 
 nefs, than the ftrongeft Reafon will a Man of a morofe Temper. So 
 i-f a Man's Heart be imder the Influence ot an entire Fricndfliip, and 
 molt endeared Affection to another ; tho' he be a Man of an indiffe- 
 rent Capacity, vet this Habit of his Mind will dire<St him, far more 
 readily and exactly, to a Speech and Deportment, or Manner of Be- 
 haviour, which (hall in all Refptdts be fweet and Kind, and agree- 
 able to a benevolent Difpufition of Heart, than the greateft 
 Capacity without it. He has as it were a Spirit within him, that 
 guides him: The Habit of his Mind is attended with a Talte, by 
 which he immediately relifhes thatAir and Mien which is benevolent, 
 a4Kl difrt-lifhcs the rontrarv, and cau'"es him to diitinguifh between 
 one and the other in a Moment^ mt^rc precifely, than the mo(t accu- 
 rate Re:\fonings can fmd out in many Hours. As the Nature and in- 
 ward Tendency of a Stone, or other heavy Body, that is let fall from 
 aJLoft, (hews the Wiy to the Centre of the Karih, more exacftly in 
 r.n Inftant, than the ableft MathematPcran, without it, could deter- 
 mine, by his moft accurate Obfcrvatioiis, in a whole Day, Thus it 
 i • •' ■ ' ' is 
 
Part III. of gracious JlffeElioiu, 175 
 
 is that a fpiritual Dtfpofuion and Tafte teaches and guides a Man in 
 his Behaviour in liic World. So an eminc^itly humble, or meek, or 
 charitable Diipcliiion, will dire6t a Perfon of mean Capacity to fuch 
 a Behaviour, as is agreeable to chriftian Rules of Humility, Meek- 
 nefs and Charity, far more readily and precifely, than the molt dili- 
 gent Study, and elaborate Reafonings, of a Man of the ifrongclt Fa- 
 culties, who has not a chridian Spirit within him. So alfo will a 
 Spirit of Love to God, and holy Fear and Reverence towards God, 
 and iilial Confidence in God, and an heavenly Difpolition, teach and 
 guide a Man in his Behaviour. 
 
 Tis an exceeding difficult Thing for a wicked M.m, deftitute of 
 chriftian Principles in his Heart, to guide him, to know how to de- 
 mean himfclt Ike a Chriitian, with the Life, and Beauty, and hea- 
 venly Sweetnefs of a truly holy, humble, Chrifilike Beaviour. He 
 knows not how to put on thefe Garments ; neither do they fit him ; 
 Eccl. 10. 2, 3. A wife Man's Heart is at his right Hand ; but a Fool's 
 Heart is at his Left, yea alfo, zvken he that is a Fool, walkcth by the 
 Way, hislVifdomfaileth hi?n ; and he faith to every one that he is a Fool : 
 With Vcrfe 15. The Labour of the Foolijh, wearieth every one of them -^ 
 hecaufe he knovjeth ?iot hozu to go to the City, Prov. 10. 32. The Lips 
 of the Righteous know Ivhat is acceptable. Chap. 15. 2. The Tongue 
 of the Wife ufeth K?mvledge aright ; but the Mouth of Fools poureth cut 
 Fooltjhnefs. And Chap. 16. 23. The Heart of the Righteous teacheth 
 his Mouth, and addeth Learnirg to his Lips. 
 
 The Saints in thus judging of Anions by a fpirittial Tafte, have 
 not a particular Rccourfe to the exprefs Rules of God's Word, 
 with Refpe£f to every Word and Action that is before them, the 
 Good or Evil of which they thus judge of : But vet their TaHc it 
 felf in General, is Subjeft to the Rule of God's Word, and muft be 
 tried by that, and a right Reafoning upon it. As a Man of a recti- 
 fied Palate judges of particular Morfels by his Taffe: But yet his 
 Palate it felf mutt be judged of, whether it be right or no, by certain 
 Rules and Reafons. But a fpiritual Tafte of Soul, mightily helps 
 the Soul, in its Reafonings on the Word of God, and in judging of 
 the true Meaning of its Rules ; as it removes the Prejudices of a 
 depraved Appetite, and naturally leads the Thoughts in the right 
 Channel, caUs a Light on the Word of God, and caufes the true 
 Meaning, moft naturally to come to Mmd, thro' the Harmony there 
 is between the Difpofition and Rclifh of a fandtified Soul, and the 
 true Meaning of the Rules of God's Word. Yea, this Harmony 
 tends to bring the Texts themfelves to Mind, on proper Occalions ; 
 as the particular State of the Stomach and Palate, tends to bring fuch 
 particular Meats and Drinks to Mind, as are agreeable to that State. 
 Thus the Children of God are led by the Spirit of God in judging of 
 Anions themfelves, and m thgir Meditativns upon, and judging of, 
 
 and 
 
176 The fiurth Sign Part III. 
 
 and applying the Rules of God's holy Word : And (o God teaches 
 thetn his Statutes^ and caujes than to widtrjland the Jl'ay ofhh Precepts \ 
 which the Pfalmiit fo often prays for. 
 
 But this Leading of the Spirit is a Thing exceeding diverfe from 
 that which fome call fo \ which confilb not in teaching them God's 
 Statutes and Precepts, that he has already given ; but in giving tliem 
 new Precepts, hy immediate inward Speech or Sugtreftion ; and has 
 in it no Tailing the true Excellency of 'I hings, or judging or difcern- 
 ing the Nature of Things at all. They don't determine what is the 
 Will of God bv any Talie or Relifh, or any Manner of Judgment of 
 the Nature of Things, but by an immediate DuSlate concerning the 
 Thing to be done : There is no fuch Thing as any Judgment or 
 Wifdom in the Cafe. Whereas in that Leading of the Spuit which 
 is peculiar to God's Children, is imparted that true Wifdom, and 
 holy Difcretion, fo often fpoken of in the Word of God ; which is 
 high above the other Way, as the Stars are higher than a Glow- 
 VVorm ; and that which Balaam and .^^7/// (who fometimes were led 
 by the Spirit in that other Way) never had, and no natural Man can 
 have, without a Change of Nature. 
 
 What has been faid of the Nature of fpiritual Underftanding, as 
 conlifting moft cflentially in a divine fupernatural Senfe and Relifh 
 of the Heart, not only fhews that there is nothing of it in this falfly 
 fuppofed Leading of theSpir it ^ which has been now fpoken of; but alfo 
 fhows the Difference between fpiritual Underllanding, and all Kinds 
 and Forms of E^ithufiafm, all imaginary Sights of God and Chrift 
 and Heaven, all fuppofed Witneiiing of the Spirit, and Teltimonies 
 of tfie -Love of God by im^mediate inward Suggeftion ; and all Im~ 
 preflions of future Events, and immediate Revelations of any fecret 
 Fadls whatfoever ; all enthufiaftical Impreflions and Applications of 
 Words of Scripture, as tho' they were VV^ords now immediately fpo- 
 ken by Ciod to a particular Perfon, in a new Meaning, and carrying 
 Something more in them, than the Words contain as they lie in the 
 Bible ; and all interpretations of the myltical Meaning of the Scrip- 
 ture, by fuppofed immediate Revelation. None of thefe Things 
 confift in a divine Scnfe and Relifh of the Hearty of the holy Beauty 
 and Excellency of divine Things ; nor have they any Thing to do 
 with fu«.-h a Scnfc ; but all conlKt in IinprtlTions in the Head ; all arc 
 to be refer'd to the Head of Imprcpjions on the Imagination^ a;id coniift 
 in the exciting, external Ideas in the Mind, either in Ideas of outward 
 Shapes and Colours, or Words fpoken, or Letters written, or Ideas 
 of Things external and fenfible, belonging to Adions done, or Events 
 accomplifhed, or to be Accomplilbed. An cnthufialiical fuppofed 
 Manilcftation of the Love of God, is made by the exciting an Idea 
 of a fmiling Countenance, or fome other pleafant outward Appea- 
 rance, or by the Idea of pleafant Words fpoken, ©r written, 
 
 excited 
 
Part III. of gracious j^ffe&icns. i 
 
 // 
 
 excited in the Imagination, or fomc plcafant bodily Scnfaiion. So 
 when Pcrfons have an imaginary RcvelatioJi of fome fccrct Fadl, 'l;5 
 by exciting external Ideas ; cither of fome Words, impl)inga De- 
 claration of that Fadi:, or fome vifible or fcnfible Circ;uni{!anc(.s of 
 fuch a Fa(Sl:. So the fuppofed Leading of the Spirit, to do the Will 
 of God, in outward Behaviour, is citlier by exciting the Idea of 
 Words ( which arc outward Things) in their Minds, eitiicr.lhe 
 Words of Scripture, or other Words, which they look upon 'a\: 'cu 
 immediate Command of God ; or clfe by exciting and miprcflire 
 (trongly the Ideas of the outward AcSlions ihtnifclvLSr So when an 
 Interpretation of a Scripture Type or Allegory, is immediately. In an 
 extraordinary Way, (frongly fuggefted, it i§ by fuogcHing Wcrds, ixb 
 tho' one fecrctly whifper'd, and told the Meaning ^ or b) exciting 
 other Ideas in the Imagination. 
 
 Such Sort of Experiences and Difcoveries as thefe commonly raifc 
 the Affections of fuch as are deluded by them, to a great Height, ^v.d 
 make a mighty Uproar in both Soul and Body. And a very grcitt 
 Part of thefalfe Religion that has been in the World, frcm one Age 
 to another, confirts in fuch Difcoveries as thefe, and in the AfFecSlioi.s 
 that flow from them. In fuch Things confifted the Experiences of 
 the ancient Pythagoreans among the Heathen, and many others a - 
 mong them, who had ftrange Extafys and Raptures, and pretended 
 to a divine Afflatus,, and immediate Revelations from Heaven. In 
 luch Things as thefe feem to have confifted the Experiences of the 
 EiJencs, an ancient Se£t among the Jews^ at, and after the Times of 
 the Apoftles. In fuch Things as thefe confifted the Experiences of 
 many of the ancient Gnofiicks,, and the Alo72tam/lsy and many other 
 Sevfls of ancient Hcreticks, in the primitive Ages of the chriftian 
 Church. And in fuch Tifmgs as thefe confifted the pretended im- 
 mediate Converfe, with God and Chrift, and Saints and Angels of 
 Heaven, of the Moxiks^ Anchorites,, and Rcclufes^ that formerly aboun- 
 ded in the Church of /^tf/zz^". In fuch Things confifted the pieten- 
 ded high Experiences, and great Spirituality of many Se£ts of Enthu- 
 fiafts, that fwarm'd in the World after the Reformation ; fuch as the 
 Jnabaptijis^ Jntinomlans, and FaTniU/Is^ the Pollowers of A^ Stork,, 
 Th. Muncer^ 'J o. Bee old ^ Henry PjYifer,, David George y Cafper Swcnck- 
 fieldy Henry Nicolas,, Johannes Agricola Eijlcbius ; and the many wild 
 Enthufiafts that were in England in the D;'.ys of Oliver Crcrniuell -, 
 and the Followers of Mrs. Hutchinfon,, \n Neiu-E?igland \ as appears 
 by the particular and large Accounts given of all thefe Seifts, by that 
 eminently holy Man, Mr. Samuel Rutherford,, in his Difplas of the 
 fpiritual Antichrij}. And in fuch Things as thefe confifted the Ex- 
 periences of the late French Prophets^ and their Followers. And in 
 thefe Things feems to lie the Religion of the many Kinds of Enthu- 
 fiafts of the prefent Day. 'Tis by fuch Sort of Religion as ihi^ chief- 
 
 N ly 
 
lyS The fourth Sigfi Part III. 
 
 ly, that Satan transforms himfelf into an Angel of Light : And it is 
 that which he has ever moft fucccfifully made ufe of to confound 
 hopeful and happy Revivals of Religion, from the Beginning of the 
 chriftian Church to this Day. When the Spirit of God is poured 
 out, to begin a glorious Work, then the old Serpent, as fafl as poffi- 
 ble, and by all IVIeans introduces this Baflard Religion, and m ngles 
 it with the true ; which has from Time to Time foon brought all 
 Things intoConfufion. The perniciousConfequence of it is not eafily 
 imagined or conceived of, 'till we fee and are amazed with the aw- 
 ful Eftecb of ;t, and the difmal Defolation it has made. If the Re- 
 vival of true Religion be very great in it's Beginning, yet if this Baf- 
 tard comes in, there is Danger of it's doing as Gideon's Baftard Ahi- 
 melech did, who never left 'till he had flain all his Threefcore and ten 
 true born Sons, excepting one, that wai forced to flee. Great and 
 f^ri6t therefore (hould be the Watch and Guard that Minirters main- 
 tain againft fuch Things, efpecially at a Time of great Awakening : 
 For Men, efpecially the common People, are eafily bewitched with 
 fuch Things ; they having fuch a glaring and gliftering Shew of high 
 Religion ; and the Devil hiding his own Shape, and appearing as an 
 Angel of Light, that Men may not be afraid of him, but may adore 
 him. 
 
 The Imagination or Phantafy feems to he that wherein are form'd 
 all thofe Delufions of Satan^ which thofe are carried away with, who 
 are under the Influence of falfe Religion, and counterfeit Graces and 
 AfFjction*^. Here is the Devil's grand Lurking-Place, the very Neft 
 of foul and delufive Spirits. 'Tis very much to be doubted whether 
 the Devil can come at the Soul of Man, at all to affe6t it, or to ex- 
 cite any Thought or Motion, or produce any EfFedl whatfoever in 
 it, any other Way, than by the Phantafy ; which is tiiatPowerof the 
 Soul, by which it receives, and is the Subje£t of the Species, or Ideas 
 of outward and fenfible Tilings. As to the Laws and Means which 
 rhe Creator has eftablifhed, for the Intercourfe and Communication 
 r^i unbodied Spirits, we know nothing about them \ we don't know 
 by what Medium they manifed their Thoucrhts to each other, or ex- 
 cite Thoughts in each other. But ns to Spirits that are united to 
 Codies, thofc Bodies God has united 'em to, are their Medium of 
 Communication : They have no other Medium of adding on o- 
 thcr Creatures, or being aded on by them, than the Body. There- 
 fore it is not to be fuppofed that ^alan can excite any Thought, or 
 produce any Effc^ in the Soul of Man, any othcrwfe, than by fome 
 Motion of the animU Spirits, or by caufmg f )me Muion or Altera- 
 tion in fomething which appertains to the Body. There is this Rea- 
 fon to think that the Devil can't produce Thoughts, in the Soul im- 
 mediately, or any other Way, than by the medium of the Body, 
 viTu. That he can't immediately fee or know the Thoughis of the 
 
 Soul : 
 
Part III. ^f gracious Afc^lom. 1179 
 
 Soul : It is abundantly declared in the Scripture to be peculiar to the 
 omnifcient God to do that. Bl:c it is not likely that the Devil can 
 imniediatcly produce an Efteft wjiich is out of the Reach of his iwmcd'i- 
 ate View. \x. feems unrcafonable to fuppofe that his immediate Agen- 
 cy, fhould be out of his own Sight, or that it fhould be impofTiblc for 
 him to fee what lie himf^lf immediatel)' does. Is it not unreafonablc 
 to fuppofe that any Spirit or intelligent Agent, fhouid by the A(5t ot 
 his Will, produce KfFetft^, according to his Underftanding, or agrta- 
 ble to his own Thoughts, and that immediately ; and yet the Kfff.cl 
 produced, be beyond the Reach of his Underftanding, or where he 
 can have no immediate Perception or Difcerning at all. But if this 
 be fo, that the D<:vil can't produce Thoughts in the Soul imrtiedi- 
 ately, or any other Wr/ than by the animal Spirits, or by the Body ; 
 then it follows, that he never brings to pafs any thing in the Soul, 
 but by the Imagination or Phantafy, or by exciting external Ideas. 
 For we know that Alterations in the Body, do immediately excite 
 no other St^rt of Ideas in the Mind, but external Idea?, or Ideas of 
 the outward Senses, or Ideas which are of the fame outward Nature. 
 As to Refle<5tion, Abftratflion, Reafoning, i^c. and thofe ThoucrhtL> 
 and inward Motions which are the Fruits of thefe Adls of the Mind, 
 they are not the next EffecSb of ImprefTions on the Body. So that 
 it mud be only by the Imagination, that ^aian has Accefs to the Soul, 
 to tempt and delude it, or fuggeft any Thing to it. | And this 
 
 feems 
 
 '' The Imagination is that Room of the Soul, wherein the De- 
 *' vil doth often appear. Indeed (to fpcak cxadlly) the Devil 
 «' hath no cfHcient Power over the rational Part of a Man : 
 *' He cannot change the Will ; he cannot alter the Heart of a 
 " Man. So tliat the utmofl he can do, in tempting a Man to 
 
 Sin, is by Swalion and Suggeftion only. But then how doth 
 
 the Devil do this ? Even by working upon the Imagination. 
 
 He obferveth theTemper, and bodily ConlHtution of a Man ; 
 
 and thereupon fuggefts to his P^ancy, and injeiSls his fiery 
 " Darts thereinto, by which the Mind and Will come to he 
 " wrought upon. The Devil then, tho' he hath no imperious 
 *' Efficacy over thy W^ill, yet bccaufe he can thus fiir and 
 *•' move thy Imagination, and thou being naturally dellitute of 
 " Grace, canft not withiiand thefe Sue;geftions ; hence it is 
 <' that any Sin in thy Imagination, tho' hut in the outward 
 " Works of the Soul, yet doth quickly lay hold on all. And 
 " indeed, by this Means do arife thofe horrible Delulions, that 
 *' are in many erroneous Ways of Religion : All is bccaufe 
 •« their Imaginations are corrupted. Yea, how often are thefe 
 N 1 diabolical 
 
i8o The fourth Sig?2 ' Part III.' 
 
 fccms to be the Reafon why Perfons that are under the Difeafe of 
 Melancholy, arc commonly (o vilibly and remarkably fubjecSl to the 
 Suggeltions and Temptations of Satan : That being a Difeafe which 
 peculiarly afFeds the animal Spirits, and is attended with Weaknefs 
 of that Part of the Body which is the Fountain of the animal Spirits, 
 even the Brain, which is, as it were, the Seat of the Phantafy. 'Tis 
 bv ImpreiTiDns made on the Ikain, that any Ideas are excited in the 
 Mind, by the Motion of the animal Spirits, or any Changes made in 
 the Body. The Brain ,being thu<: weaken'd and difeafed, *tis lefs 
 under the Command of the higher Faculties of the Soul, and yields the 
 more eafily to extrinfick Impreflions, and is over-power'd by the dif- 
 order'd Motions of the animal Spirits ; and fo the Devil has greater 
 Advantage to afFe£l: the Mind, by working on the Imagination. And 
 thus Satan, when he cafts in thofe horrid Suggeftions into the Minds 
 of many melancholly Perfons, in which they have noHand themfelves, 
 he does it by exciting imaginary Ideas, either of fome dreadful Words 
 or Sentences, or other horrid outward Ideas. And when he tempts 
 other Perfons who are not melancholly, he does it by prefenting to 
 the Imagination, in a lively and alluring Manner, the Objeds of their 
 Lults, or by exciting Ideas of Words, and fo by them exciting 
 Thouglits ; or bv promoting an Imagination of outward Actions, 
 Fvents, Circumftances, cs'c. Innumerable are the Ways by which 
 the Mind might be led on to all Kind of evil Thoughts, by exciting 
 external Ideas in the Imagination, 
 
 *^ diabolical Delufions of the Imagination, taken for the gra- 
 *' cious Operations of God's Spirit ?—-!(: is from hence that 
 *' many have pretended to Enthufufms ;---They leave the 
 ^' Scriptures, and wholly attend to what they perceive and feel 
 *' within them ". Burgefs on original Sin, p. 369. 
 The eieat Turretine^ fpeaking on that Qacftion, JFhat is thePower 
 tf jhgcU^ fiy?, *' As to Bodies, there is no Doubt, but that 
 ** they can do a great deal upon allSortsof elementary and fub- 
 »' lunary Bodies, to move them locally, and varioufly to agitate 
 ^' them. 'Tis alfo certain, that they can ad upon the exter- 
 <*• nal and internal Senfes, to excite them, or to bind them. 
 ** But as to the rational Soul it felf, they can do nothing im- 
 ** mediately upon that ; for to God alone, who knows and 
 *' fearches the Hearts, and who has them in his Hands, does 
 •■* it alfo appertain to bow and move them whetherfoever he 
 »* will. But Angels can a6t upon the rational Soul, only me- 
 »* diately, by Imaginations ". Thcolog, Eknch, Loc* VII. 
 '^neji, 7. 
 
 If 
 
I* 
 
 Part III. cf gracious Ajj'cEliom. 18} 
 
 If Perfors keep no Guard at thefe Avenues of ^aian^ by which he 
 has Accefs to the Soul, to tompt and delude it, ihey will be likely 
 to have enough of him. And efpcciaily, if inftead of ^uardir.g a- 
 gainfl him, they lay thcmftlvcs open to him, and feck, and iiAJto 
 him, becaufe he appears as an Angel of Li<!,hr, and counterfeits tlic 
 Illuminations and Graces of the Spirit of God, by inward Whifpers, 
 and immediate Suggcftions of Fads and Events, plcuf.mt \'oiccSf, 
 beautiful Images, and other Impreflions on the Imagination. Thprc 
 are many who are deluded by fuch Things, and are lifted up v/iin 
 them, and feek after them, that have a continued Cburfe of them, 
 and can have 'em almoft when tiiey will ; and efpcciaily when their 
 Pride and Vain-glory has moft OcCofion for 'em, to make a Shew ct' 
 'em before Company. 'Tis with thenfi,.romething as, 'tis with tl^ofd 
 who are ProfefTors of the Art of telling AX^here loft Things are to b'6 
 found, by ImprefHons made on theirlmaginations j they la) ing thenl,-; 
 felves open to the Devil, he is always at Hand to give them the de- 
 fired Impreflion. 
 
 Before I finifli what I would fay on this Head of Imaginations, 
 counterfeiting fpiritunl Light, and Affe<^ions arifuig from them, I 
 would renewedly (to prevent Mifunderftanding of what has been 
 faid) define it may be obferved, that I am far from determiniilg 
 that no AfF(.6^ions are fpiritual which are attended with imaginary 
 Idea?. Such is the Nature of Min, that he can fcarcely think of any 
 Thing intenftlv, without fome Kind of outward Ideas. They arife 
 and -interpofe themfelvcs unavoidably, in the Courfe of a Man's 
 Thoughts ; tho' oftentimes they are very confufed, and are not what 
 the Mind regards. When the Mind is much engaged, and the 
 Thoughts intenfe, oftentimes the Imagination is more ftiong, and 
 the outward Idea more lively ; efpcciaily in Perfcns of fome Confti- 
 tutions of Body. But there is a great Difference between thefe two 
 Tilings, I'/z. Lively hjuigiuatiofis arifmg pc?n Jircrig AffeBiom^ and 
 Strong Affc5iions arrfing from lively hnaginations. The former may be, 
 and doubtlefs often is, in Cafe of truly gracious Afftdtions. The 
 Affeftions don't arife from thelmagination, nor have any Dcpe'ndance 
 upon it ; but on the contrary, the Imagination is only the accidental 
 EfFe6t, or Confequent of the Affc(S^ion, thro' the Infirmity of hu- 
 mane Nature. But when the latter is the Cafe, as it often is, that 
 the Affc<S^ion arifcs from the Imagination, and is built upon it, as its 
 Foundation, inlic'ad of a fpiritual Illumination or Difcovery ; then is 
 the Affection, however elevated, worthlefs and vain. And this is' 
 the Drift of what has been now faid, of Impreflions on thq Imagina- 
 tion. Having obferved this, I proceed to another Mark of gracious 
 Affedtions. 
 
 N -y v. Truly 
 
i8sf T:kefijth Sign Part. Ill; 
 
 V. Truly gracious Affedlbns are attended with a reafpnable 
 and fpiriiua) Conviclion of the Judgment, of the Reality and Cer* 
 tainty of divine Things. 
 
 This fecms to be implied in the Text that was laid as the Foun- 
 dation of thi-j Difcourfe, JVhom having notfeen^ ye hie ; in ivbo7n^ tho* 
 now yc fee him mt^ yet believing, j^ rejaice with Joy unfpeakable and 
 full of Glory. 
 
 All thofe who are truly gracious Perfons have a folid, full, thoro' 
 and efiectiial Conviclion of the Truth of the great Things of the Gof- 
 pel. I mean that they no longer hah between two Opinioiis ; the 
 gieat DoiSlrincs of the Gofpel ceafe to be any longer doubtful Things, 
 or iVIatters of Opinion, which, tho' probable, are yet difputable ; 
 but with thcra, they are Points fettled and determined, as undoubted 
 and indifpi.table ; fo that fhey are not afraid to venture their All 
 upon their Truth. Their Conviclion is an cffediual Conviction ; fo 
 that the great, fpirifual, mylterious, and inviiible T'hings of the Gof- 
 pel, have the Infuence of real and certain Things upon them ; they 
 have the IVeight and Poiver of real Things in their Hearts ; and ac- 
 cordingly rule in their Affe<5lions, and govern thein thro' the Courf^ 
 of their Lives. With RefpcCl to Chriii's being the Son of God, 
 and Saviour of the World, and the great Things he has revealed con- 
 cerning Himfelf, and his Father, and another World, they han't only 
 a predominating Opinion that thefe Things are true, and fo yield 
 their ARent, as they do in many other Matters of doubtful Specula- 
 tion ; h'di thQ)' fee that it is regally fo : Their Eyes are open'd, fo that 
 they fee th^t really J: fus is the Chrift, the Son of the living God. 
 And as to the Things which Chrift has revealed, ot God's eternal 
 Purpofes and Defigns, concerning fallen Man, and the glorious and 
 eve»]a(tjng Things prepared for the Saints in another VV^orld, th-cy 
 fee that they are fo indeed : And therefore tl^fe Things I'.re of gieat 
 Weight with thein, and h^ve a mighty Power upon their Heans, and 
 Influence over their Pradlicc, in lome Meafure anfvverable to their 
 infinite Importance. 
 
 Tiiat all true Chriftians have fuch a Kind of Convi(5lion of the 
 Truth of the Things of the Gofpel, is abundantly manifeff from tfee 
 yjly ScripLures. I will mention a few Places of many ^ Matth. i6. 
 15, 16, 17. But whom fay ye that lamP Simon Pi-tcr anfwered and 
 UiiJ^ Thou art Chri/h the Son of the living God. /hid J ejus anjwcred^ 
 
 .^ndfuid unto him, bleffed art thou Simon Baijona : my Father which 
 
 i> in Heaven hath revealed it unto thee. John 6. 68, 69. Thou hajl 
 the IVordi of eternal Life : /,nd we believe.^ and are fiire that thou tirt 
 {hat Chri/l, the Sen of the living God. John 17. 6, 7, 8. I have 
 inanifcfled thy Name to the Men w'hich thcu gavfji vie out of the World, 
 
 f^ouj they have known that all Things, whatfocver thou haji given 
 
 ^rf, arc of thee : For I have given unto them, the ff'ords luhuh thou ga- 
 
 vejl 
 
Part III. of gracious Affedliom, 
 
 veji me ; and they have received ihem^ and have knozun furdy thai I catm 
 out from thee ; and they have believed th^t thou didj} fend me. A6\^ 8 . '' -- . 
 If thou believeji with all thy Hearty thou may cjh 2 Cor. 4. 11, '12, 
 13, 14. IV e which live^ are always delivered unto Death,' for Jefu> 
 
 fake : Death worketh in us ; - — -we having the Spirit of Faith ; 
 
 according as it is zvritten^ I believed^ ts" therefore have I Jpokch ; tue iltjc 
 believe^ and therefore fpeak : Knozving that he which raifed up tht Lord 
 yefus^ f:all raijeus up alfo by "J ejus ^ and Jhall prefeJit us with you. ' To- 
 geth with Ver. 16. For which Caufe^ we faint 7ict, And \tv. 18 
 while we look mt at the Things which are feen, &c. And Chap. 5. i. 
 For we knoiu that if our earthly Houfe of this Tabernacle lucre diffchcd, 
 
 we have a' Building of tUd^ And Ver. 6, 7, 8. Therefore 'tJ^> 
 
 are always confident ; knowing that whilji we are at home in the hodv^ 
 we are abfent from the Lord : For we walk by Faith ^ not by Sight ; id;>- 
 are confident^ ^A>'» ^^'^ willing rather to be abfent fron the Body^ and 
 prefent with the Lord. 2 Tim. I. 12. For the which Caufe^ I alfo 
 fuffer thefe Things : Neverthekfs^ I am not aJJjamed ; for I knciu whom 
 I have believed \ and lamperfwaded that he is able to keep that which J 
 have committed unto him^ again/} that Day. Hch. 3, 6. IVhofe Houfe 
 are zve^ if we hold f aft- the Confidence., and the Rejoycing of the Hope, 
 firm unto the End. Hcb. 1 1. i. Now Faith is the Sub/lance cf Thing, 
 hoped for ^ and the Evidence of Things not feen : Together with that 
 whole Chapter, i John 4. 13, 14, 15, 16. Hereby know we that 
 we dwell in him^and he in us ; becaufe he hath given us of his Spirit ; and 
 we have feen, and do teftify, that the Father fent the Son to be the Saviour 
 of the IVorld. IVhofccver jhall confefs that Jefus is the Son cfGcdy God 
 divelleth in him., and he in God. Jnd we have known and believed the 
 Love that God hath to us. Chap. 5. 4, 5. For luhatfcever is born of 
 God., overcometh the IVorld : And this is the Victory that overcometh the 
 World, even our Faith, /f ho is he that overcometh the PVorld, but he 
 that believeth that "Jefus is the Son of God F 
 
 Therefore truly eracious AftecStions are attended with fuch a Kind 
 of Convidtion and Pcrfwafion of the Truth of the Things of the Gof- 
 pel, and Sight of their Evidence and Reality, as thi-fc and other Scrip- 
 tures fpeak of. 
 
 There are many religious AfFe(fi:Ions, which are not attended with 
 fuch a Conviction of the Judgment. There are many Apprehcnfioris 
 and Ideas which fome have, that thev call divine Difcoverics, whicli 
 are affecting, but not convincing. Tho' for a little while, thev may 
 feem to be more perfwaded of the Truth of (he Things of Religion, 
 than they ufcd to be, and may yield a forward AfTent, like many of 
 Chrift's Hearers, who believed for a while ; yet they have no thoro' 
 and effectual Conviction ; nor is there any great abiding Change in 
 them, in this Refpect, that whereas formerly they did not realize the 
 great Things of the Gofpel, now thefe Things, with Regard to Rc- 
 
 N 4 ality 
 
184 :SlbeMh Sign Part III. 
 
 aiity ^nd Certainty, appear new to.thern,and they behold 'em quite in 
 another View than they ufcd to do. There are many Perfons who 
 have been exceedingly raifcd with religious Affections, and think they 
 have been converted, they don't go about the World any more con- 
 vinced of tiie Truth oftliC Gofpel, than they ufed to be ; or. at leaft, 
 therein no remarkable Alteratioa: Tliey are not A4en who .live, u,n-' 
 der the Influence and Power of a realizing Conviction of the infinite 
 and eternal Things which the Gofpel reveals : If they were, it would 
 be impoflible for 'em to live as they do. BeCaufe their Affldion^ are 
 not attended with a thorough Cunvidlion of the Mind, they are not 
 at all to be depended on ; however great a Show and Noife they 
 jiiake, 'tis like the Blaze of Tow, or Cracklir>g of Thorns, or like 
 the forward flourifhing Blade on ftony Ground, that has no Root, 
 .nor Deepnefs of Earth to maintain it's Life, 
 
 Some Perfons, ander high AfFe6lions, and a confident Perfwafion 
 of their good Eftate, have that, which they very ignorantly call a 
 Seeing the Truth of the Word of God, and which is very far from 
 it, after this Manner ; they have fbme Text of Scripture coming to 
 their Minds, in a fudden and extraordinary Manner, immediately de- 
 claring to them ( as they fuppofe ) that their Sins are forgiven 
 or that God loves them, and will fjvc them ; and it may be have a 
 Chnin of Scriptures coming one after another, to the fame Purpofe j 
 and they are convinced that it is Truth \ i. e. they are confident 
 that it is certainly fo, that their Sins are forgiven, and God does love 
 them, Uc — ; they fay they know it is {o ; and when the Words of 
 Scripture are fusgefted to 'em, and as they fuppofe immediately fpo- 
 ken'to !em by God, in this Meaning, they are ready ,ta cry. out^ 
 Truth y Truth ! ' Tis certainly fo ! The 'Vord of God is true ! And this 
 they call a Seeing the Truth of the Word of God. Whereas the 
 W'hole of their Faith amounts to no more, than only a ftrong Con- 
 fidence of their own good Eftate, and (o a Confidence that thofe 
 ■Words are true, which thty fuppoii;; tell 'em they are in a good E- 
 ftate : When indeed (as wds ihown before) there is no Scripture 
 which declares that any Perfon is in a good Eltate direClly, or any 
 other Way than bv Confequence. So that thi-, inffead of being a 
 real Sight of j^hc Word of God, is a Sight of nothing but a Phmtom, 
 2:id is all oyer a Delufion. Truly to fee the Truth of tijc Word of 
 Opd, is to; fep die Trnth of the. Gofpel ; whi( h is the gUrious Doc- 
 trine thr VVord ofQpd contains, concerning C^od, and Jcfus Chrift, 
 ana the Way of Salvation by him,, and the World of Cjlory that he 
 Ts 'entered into, and purqhafed for all them who believe ; and riot a 
 Revelation that fuch and fuch p irticular PerfrHis are tn4e Chrifi-ians, 
 and fha'l go tn_ Heaven, Therefore thofe Aff.£tioris which arife from 
 np pther Peifwafion o£the Truth of xhe Word of ,^od than this, a- 
 
 4 riie 
 
Part III. oj graciom Jffedliojis. iS^ 
 
 rife from Dclufion, and not true Conviction j and confecjently are 
 themfeivcs dclufive and vain. 
 
 Bat if the religious Aff< cSlions that Perfons have, do indeed arifc 
 from a itrong Perfwafion of the Truth of thechriflim Rehgion ; 
 their Affections are not the better, unlefs their Pcrfwafion be a 
 reajanabU Perfwafion or Conviction. By a reafonable Conviction, I 
 mean a Conviction founded on real Evidence, or upon that which is 
 a good Reafon, or jufi: Ground of Ct>nviction. Alen may iiave a 
 ftrong Pcrfwafion tiiat the chriftiyn Religion is true, when their Pcr- 
 fwafion is not at all built on Evidence, but altogether on Education, 
 and the Opinion of others j as many Mahometans are Itrongly per- 
 fwadcd of the Truth of the Mahometan Religion, becaufc their Fa- 
 thers, and Neighbours, and Nation believe it. That Belief of the 
 l>uth of the chriftian Religion wliich is built on the very fame 
 Grounds, with Mahometans Belief »f the Mahometan Religion, is the 
 fame Sort of Belief. And tho' the Thing believed happens to be 
 better ; yet That don't make thcBelief it felt, to be of a better Sort : 
 For tho' the Thing believed happens to be true ; yet the Belief of it 
 is not owing to this Truth, but to Education. So that as the Con- 
 vidtion is no better than the Mahometans Conviction ; fo the Afl'tc- 
 tions that ^o^^ from it, are no better, in themfelves, than the reli- 
 gious Affections of Mahc?netans. 
 
 But if that Belief of cliriftian DoCtrincs, which Perfons AffeCtiona 
 arifc from, be not meerly from Education, but indeed from Reafons 
 and Arguments which are offered, it will not from thence neceffarily 
 follow, that their AffcCtions are truly gracious : For in order to that, 
 it is requifite, not only that the Belief which their AfftCtions arife 
 from, fiiould be a reafonahky but alfo a //>/>y/.v^/Btlief or ConviCtion. 
 I fuppofe none will doub; but tliat fome nitural Men do yield a Kind 
 of Afiliit of their Judgments to the Truth of the chrillian Religion, 
 from the rational Proofs or Arguments that are offered to evince it. 
 Judas^ without Doubt, thought Jej'us to be the Meffiah^ from the 
 Things which he faw and heard \ but yet all along wis a Devil, So 
 \nJohn 2.23,24,25. we read ot many that believed inChrijr s Name. when 
 ihey Jaw the Miraaes that he did; whom yet Chnff knew had not 
 that within them, which was to be depended on. So Simon the Sor- 
 cerer believed, when he beheld the Miracles and Sii^ns which were 
 done ; but yet remained in the Gall of Bitter nefs^and Bond of Iniquity y 
 ACts 8. 13, 2^. - And if there is fuch a BLdicf or Aff nt of thejudg- 
 ment in fome natural Men, none c^n doubt but that religious Affec- 
 tions may ar^fe fro,n chat Affent or Belief ; as we read of fome who 
 believed for a while, that were greatly aftlCtcd, and anon^ with Joy 
 received the JVord. 
 
 'fis evident thai there is fuch a Thing as a fpiriiual Belief or 
 Conviction of the Truth of the Things of the Gofpcl, or a Belief 
 
 that 
 
1 86 "The fifth Srgn Part III. 
 
 that is peculiar to thofe who are fpi ritual, or who arc regenerated, 
 and have the Spirit of God, in his holy Communication?, and dwell- 
 ing in them as a vital Principle. So that the Convi(5^ion they have, 
 don't only difFcr fro?n that which natural Men have, in its Conco- 
 mitants, in that it is accompanied with good Works ; hut the Belief 
 it felf is diverfe, the Ailcnt and Conviction of the Judgment is of a 
 Kind peculiar to thofe wlio are fpiritual, and that which natural Men 
 are wholly deflitute of. I'his is evident by the Scripture, if any 
 Thing at all is fo ; John 17. 8. They have believed that thou d'ldj} fend 
 tm. Tit. r. I. According to the Faith of God's Ele6i^ and the ackmiv- 
 Icdging of the Truth which is after Godlinefs. John 16. 2y. The Fa- 
 ther himf elf lovcth you ^ becauje ye have loved me y and have believed that 
 1 came cut from God. i John 4. 15. Whofoever fhall confefs thatjefus 
 is the Son of God, God dweUeih in him^ and he in God. Chap. 5. i. 
 Whofoever helieveth that Jefus is the Chriji^ is born of God. Ver. lo^ 
 He that helieveth on the Son of Gcdy ha*h the Witnefs in himfelf. 
 
 What a fpiritual Conviclion of the Judgment is, we are naturally 
 led to determine from what has been faid already, under the former 
 Head oi 2. fpiritual Umlerflanding, The Convi6lion of the Judgment 
 arifes from the Illumination of the UndcrRanding : The p ifTing of a 
 right Judgment on Things, depends on an having a right Apprehen- 
 fion or Idea of Things. And therefore it fellows, that a fpiritual 
 Conviction of the Truth of the great Things of the Gofpel, is fuch 
 a Conviction, as arifes from having a fpiritual View or Appreheniion 
 of thofe Things in the Mind. And this is alfo evident from the 
 Scripture, which often reprefcnts, that a faving Belief of the Reality 
 and Divinity of the Things propos'd and exhibited to us in the Gof- 
 pel, Is from the Spirit of God's enlightening the Mind, to have right 
 Apprehenfions of the Nature of thofe Things, and fo as it were un- 
 veiling Things, or revealing them, and enabling the Mind to view 
 them and fee them as they are. Luke 10. 21, 22. I thank thee., O 
 Father., Lord of Heaven and Earth., that thou hajl hid thefe Things 
 from the (Vife and Prudent., and hajl revealed them unto Babes: 
 'Even fo Father., forfo it feemed gocd in thy Sight. Jll Things are de- 
 livered unto ms of my Father ; and no Man knowcth who the Son is., but 
 the Father., and who the Father is but the Son, and he to whom the Sort 
 will REVEAL him. John 6. 40. And this is the Will of him that fent 
 me, that every one that seeth the Son, and believei H on him, ?nay 
 have evcrla/ling Life. Where it is plain, that true Faith arifes from 
 a fpiritual Sight of Chrift. And John 17. 6, 7, 8. I have mani- 
 }"CSTED thy Name unto the Men which thou gavejl me out of the World 
 -'-NovJ they have known that allThings whatfoever thou hajl given me, ore 
 'jfthee\ for I have given unto them the H'ord^ which thou gavefl mCy 
 jr:d tf^ey haife'received them, and known fur cly that I ettime out from thfe., 
 indthn have believed that thou didit fend me. Where Chrift'j; mani- 
 
 1 fcfting 
 
Part III. ef gracious JjfcEliom. 187 
 
 fefting God's Name to the DiTciples, or giving them a- true Apprc- 
 henfion nnd View of divine 7'hings, was th:it whereby they knew 
 that Chrift's Dcxftrine was of God, and that Chrift hinifelf was ol 
 him, and was fent by him. Matth. i6. i6, 17. Simon Peter {aid^ 
 Thou art the Chrijl^ the Son of the living God. And Jefus anfivered^ 
 find [aid unto h'nn^ Bleffed art ihoUy Simon Bdr-'pna, for F/eJb and 
 Blood huth not REVEALKD it unto thee^ but ?ny Father which is in Hea- 
 ven. I John 5. 10. He that believeth on the Son of Gcd^ hath the-. 
 jyitncfs in himfelf Cial. 1. 11,15,16. Being more exceedingly zealou9 
 of the Traditions of ?ny Fathers. ButwhenitpleafedGcd^whofefara- 
 ied mc from ?n\' Mother'' s ff^omb., and called 7ne by his Grace, to RF- 
 VEAT, his Son inrnc, that I inight preach })i in among the Heathen^ imme- 
 diately I conferred not with Flejh and Bbod. 
 
 If it be (o^ that That is a fpiritual Convi£i:ion of the Divinity and 
 Reahty of the Things cxliibitcd in the Gofpcl, wl;ich arifes from a 
 fpiritual Underftanding oi thofe Thinijs ; 1 have fljown already what 
 that i-s vix. a Senfe and Taftc of the divine, fuprenm and holy Fx- 
 cellency and Beauty of th '.fc Things. So that then is the Mind fpi- 
 rituallv convinced of (he Divinity and Truth of the great Things of 
 the Gofpel, when that Convi6lion arifes, either diredly or remote- 
 ly, from fuch a Senfe or View of their divine Exct llency and Glory 
 as is there exhibited. This clearly follows from Things that have 
 been already faid ; and for this iheScnpture is vcr\' plain and exprefs. 
 2 Cor. 3. 3, 4, 5, 6. But if cur Gofpcl be hid^ it is hid to them that 
 are lofi : In tvho?n the Gcd of this World hath blinded the Minds of them 
 that B E L I F. \- E not , leU the L ight of the GLO PIG us GosPEL of 
 Chrift, who is the Image of God . jlmdd Jhinc unto them. For ive preach 
 not our felves., but Chrift Jefus the Lord., and our f elves your Servants 
 for fefus Sake. For God, who commanded the Light to Jhine out of 
 Darknefs., hath Jhincd in our Hearts., to give the Light of the 
 Knowledge of the Glory of God, in the Face of Jefus 
 Chrift. Tocrethcr with the laft Verfe of tiie foregoing Chapter, 
 which introduces this. But we all ivith open Face., beholding as in a 
 Glafs., the Glory of the Lord^ are changed into the fame Image^ 
 from Glory to Glory., ejen as by the Spirit of the Lord. Nothing can 
 be more evident then that a faving Belief of the Gofpel, is here 
 fpoken of, by the Apoftle, as arifing from the Mind's being enlight- 
 ned, to behold the divine Glory of the Things it exhibits. 
 
 Th's View or Senfe of the divine Glory, and unparallel'd Beauty 
 of the Thinas exhibited to us in the Gofptl, has a Tendency to con- 
 vince the Mind of their Divinirv, two Ways ; direSlly ; and more 
 indire.'lly, and remotely, i. A View of this divine Glory dirc5flyy 
 convinces the Mmd of the Divinity of thefe Things, as this Glory is 
 in it felf a direct, clear, and all-conquering Evidence of it 5 efpecial- 
 
i88: The fifth Sign Part III. 
 
 ly when clearJy difcovercd, or Vv'hen tliis fupcrnatura] Senfe is giv; n 
 in a good Degree. 
 
 He that has his Judgment thus direBly convinced and afTured of the 
 Divinity of the Tilings of the Gofpel, by a clear V^iew of their di- 
 vine Glory, has a reajonable Convi6lion ; his Belief and Afl'urance is 
 altogether agreable to Reafon ; becjiufe the divine Glory and Beauty • 
 of divine Things is in it felf, real Evidence of their Divinity, and the 
 moft direct and itrong Evidence. He that trulv fees the divine, 
 tranfcendent, fupream Cilory of thofe Thii^gs which are aivine, does 
 as it were know their Divinity intuitivelv ; he not only argues that 
 they are divine, but he fees that they are divine ; he fees That in them 
 wherein Divinity chiefly coniilts ; for in this Glory, which is fo vadly 
 and inexpreffibly diftinguifhed from the Glory of artificial Things, 
 and all other Glory, does mainly confiit the true Notion of Divinity : 
 Crod is God, and diltinguifhcd from all other Beings, and exalted a- 
 buve 'em, chiefly by his divine Beauty, which is infinitely diverfe 
 from all other Beauty. They therefore that fee the Stamp of this 
 Glory in divine Things, they fee Divinity in them, they fee God in 
 them, and fo fee 'em to be divine ; becaufe thev fee that in them 
 wherein the trueft Idea of Divinity does confilL Thus a Soul may 
 have a Kind of intuitiv^e Knowledge of the Divinity of the Things 
 exhibited in the Gofpcl ; not that he judges the Dodlrines of the 
 Gofpel to be from God, without any Argument or Deduction at all ; 
 but it is without any long Chain of Arguments ; the Argument is 
 but one, and the Evidence dire6l ; the Mind afcends to the Truth of 
 the Gofpel but by one Step, and that is its divine Glory. 
 
 It would be very ftrange, if any profefling Chrifiian fhould deny 
 it t© be poflible that there ihould be an Excellency in divine Things, 
 which is fo tranfcendent, and exceedingly difterent from what is in 
 other Things, that if it were feen, would evidently diltinguifh them. 
 Wc can't rationally doubt, hut that Things that are divine^ that ap- 
 pertain to the fupream Being, are valily diftcrent from Things that 
 are hufuane -, that there is a god- like, high, and glorious Excellency 
 in them, that docs fo diiUnguifh them from the Things which are of 
 Men, that the Difference is ineffable ; and therefore fuch,as, if fecn, 
 will have a moft convincing, fatisf)ing Influence upon anv one, that 
 they arc what they are, viz. divine. Doubtlefs there is that Glory 
 and Exrf:;}lency in the divine Being, by which he is fo infinitely diftin- 
 guijhed from all other Beings, that if it were fecn, he mii'lit be known 
 by it. Jt would thcrefcrc be very unrcafonabie to deny that it is 
 poflible for God, to give Munifeftations of this diftinguifhing Excel- 
 lency, in Thincs bv which he is pleafed to make himfclf known ; 
 and that this diftinouifhing Excellency may be clearly feen in them. 
 There are natural Excellencies that are very evidently diftinguifhing 
 of the Subjeds or Authors, to any one who beholds them. How 
 
 vaftly 
 
Part III. of gracious AffeBicns, 1K9 
 
 va{ily is the Speech of an undcrftanding Man different frcm that of 
 a little Child ! And how greatly diftinguifhcd is the Speech of feme 
 Men of great Genius, as Uc77in\ Cicero, MHtcn, Lccke^ Jddifcn^ and 
 others, frcm that of many other underflanding Men ! There are no 
 Limits to be fet to the Degrees of Manifeftation of men'al Excellen- 
 cy, that there may be in Speech. But th.e Appearances of the raiu- 
 r^/ Perfections of God, in the A^anifef^ations he makis of himfelf, 
 may doubtlcfs be unfpeakably more evidently diftirguifhing, than the 
 Appeiiranccs of thofe ^Excellencies of Worms of th.e Duft, in vh'ch 
 they d:f}\r one fioni another. He that is well acquainted with Man 
 kind, and their Works, by viewing the Sun, may know it is no hu 
 man Work. And 'tis reafonable to fuppofe, that when Chrift ccmcs 
 at the End of the World, in the Glory of his Father, it will be with 
 fuch ineft'iblc Appearances of Divinity, as will leave no Doubt to 
 the Inhabitants of the World, even the mofl obflinate Infidel?, that 
 he who aj^pears is a divine Pcrfon. But above all, do the Mani- 
 feftations of the moral and fp ir i tua I Q\oxy of the divine Being ( which 
 is the proper Beauty of the Divinity ) bring their own Evidence, and 
 tend to aflure the Heart. Thus the Difciples were aflured that Jefus 
 was the Son of God, for they beheld his Glory ^ as the Glcry of the only 
 Begotten of the Father^ full cf Grace ard Truth ^]chn i. 14. When 
 Chrift appeared in the Glory of his Tran^fi^niraiion to his Difciples, 
 with that outward Glory, to their bcdily Eyes, which was a fwcct 
 and admirable Symbol and Semblance of his fpiriiual Glory, tcc^ether 
 with his fpirituul Glory it felf, manifefted to their Minds ; the Mani- 
 feftation of Glcry was fuch, as did perfectly, and with good Reafun, 
 affure them of hi:> Divinity ; as appears by what one of them, i-iz, 
 the Apoftle P^/tT, fays concerning it, 2 Pet. i. 16, 17, 18. For 
 ive have not folkujcd cunningly dcvifed Fahlcs, ivhcn we made knoun wild 
 you the Power and Coming of our Lord Jefus Chrijl, hut were E-^e-wii- 
 nejfesofhis Majcjly : For he received frorn God the Father^ Honour a7:d 
 Glory ; when there came fuch a Foice to him frcm the excellcni Glory ^ This 
 is my beloved Son in iuho?n I am well pleafed. And this Voice ivhich came 
 from Heaven, we heard^ when we were with him in the holy Mcunt, 
 The Apoftle calls that Mount, the holy Mount, becaufe the Maniftfta- 
 tions of Chrifl which were there made to their Minds, and which 
 their Minds were efpecially imprefs'd and ravifhed with, was the 
 Glory of his Hclinefs, or the Beauty of his moral Excellency ; or, us 
 another of thefe Difciples, who faw it, exprefles it, His Glcry, zs full 
 of Grace and Truth, 
 
 Now this diftinguifhing Glory of the divine Being has it's brighteft 
 Appearance and Manifeftation, in the Things propofed and exhTbitcd 
 to us in the Gofpcl, the Doctrines there taught, the Word there fpo- 
 ken, and the divineCounfels,Acts and Works there revealed. Thefc 
 Things have the clearelt, mgft admirable, and diftinguifhing Re- 
 
 prcfeniations 
 
190 The fifth Sign Part III, 
 
 prefentations and Exhibitions of the Glory of God*s moral Perfec- 
 tions, that ever were made to the World. And if there be fuch a 
 diftingui(hing, evidential Manifeftation of divine Glory in the Gof- 
 pel, 'tis reafonable to fappofe that there may be fuch a I'hing as 
 Seeing it : What (liould hinder hut that it n:ay be feen ? 'Tis no 
 Argument that it can't be (e^n^ that fome don't fee it ; tho' they 
 may be difcerning Men in temporal Matters. If there be fuch in- 
 effable, diftinguifhing, evidential Excellencies in the Gofpel, *tis rea- 
 fonable to fuppofe that they are fuch as are not to be difcerned, but 
 by the fpecial Influence and Enlighrnings of the Spirit of God. 
 There is need of uncommcMi Force of Mind to difcern the diltin- 
 guifhing Excellencies of the Works of Authors of great Genius : 
 Thofe Things in Alilton^ which to mean Judges, appear taftelels and 
 Imperfeftions, are his inimitable Excellencies in the Eyes of thofe 
 who are of greater Difcerning, and better Taftc. And if there be 
 a Book, which God is the Author of, 'tis moft reafonable to fuppofe 
 that the diflinguifhing Glories of his Word are of fuch a Kind, as that 
 the Sin and Corruption of Men's Hearts, which above all Things 
 alienates Men from the Deity, and makes the Heart dull and ftupid 
 to any Senfc or Tafte of thofe Things wherein the moral Glory of 
 the divine Perfe<Slions confifts ; I fay, 'tis but reafonable to fuppofe, 
 that this would blind Men from difcerning the Beauties of fuch a 
 Book ; and that therefore they will not fee jthem, but as God is 
 pleafed to enlighten them, and reftore an hoM^ Tafte, to difcern and 
 rtlifh divine Beauties. 
 
 This Senfc of the fpiritual Excellenc^and Beauty of divine Things, 
 does alfo tend dire^Iy to convince the Mind orthe Truth of the Go(- 
 pcl, as there are very many of the moll important Things declared in 
 the Gofpel, that are hid from the Eyes of natural Men, the Truth of 
 which does in EfFecl confift in this Excellency, or does fo immediately 
 depend up. m it and refult from it; that in this Excellency's being 
 fcen, the Truth of thofe Things is feen. As foon as ever the Eyes 
 are opened to behold the holy Beauty and Amiablenefs that is in di- 
 vine Things, a Multitude of moft ImportantDodrines of the Gofpel, 
 that depend upon it, (which all appear ftrange and dark to natur.il 
 Men) arc at once feen to be true. As for Inftance, hereby appears 
 the Truth of what the Word of God declares concerning the exceed- 
 ing Evil i^i Sin ; for the fame Eve that difcerns the tranfcendent 
 Beauty of Holinef?.,nccc{rarily therein fees the exccedingOdioufnefs of 
 Sin : The faiwcTafie which relifhcs theSwcetnefs of true moralGood, 
 taftes the Bittcrncfs of moral Evil. And by this Means a Man fees 
 his own Sinfulnefs and Loathfomnefs ; for he has now a Senfe to 
 difcern Obje<5ls of this Nature ; and fo fees the Truth of what the 
 Word of God declares concerning the exceeding Sinfulnefs of Man- 
 kind j which before he did not fee. He now fees the dreadful Pollu- 
 tion 
 
Part III. of gracious AfcBions. ityi 
 
 tfon of his Heart, and the defpeiate Depravity of his Nature, in a 
 Rcw Manner ; for his Soul has now a Senfe given it to feel the Pain 
 offuch a Difeafc : And this fliows him the Truth of what the Scrip- 
 ture reveals concerning the Corruption of Man's Nature, his originiil 
 Sin, and the ruinous undone Condition Man is in, and his need of a 
 Saviour, his need of the mighty Power of God to renew his Heart 
 ar.d change liis Nature. Men by feeing the true PJxcelkncv of Ho- 
 lincfs, do fee the Glory of all thofe Things, which both Reafon and 
 Scripture fhcw to be in the divine Being ; for it i^.as been fljown 
 that the Glory of them depend on this : And hereby they fee the 
 Truth of all that the Scripture declares concerning God's gloriour- 
 Excellency and M:ijefty, his being the Fountain of all Good, tliff 
 only Happinefs of the Creature, &c. And this again fhews tiie 
 Mind the Truth of what the Scripture teaches concerning the Evil 
 of S:n againft fo glorious a God ; and alfo the Truth of what it 
 teaches concerning Sin's juft Defert of that dreadful Punifliment 
 which it reveals ; and alfo concerning the ImpofTibility of our offc;: 
 ing any Satisfaction, or fufficient Attonement, for that which is To 
 infinitely evil and heinous. And this again (hews the Truth of wb \t 
 the Scripture reveals concerning the Nece/fity of a Saviour, to cfier 
 an AttQnement of infinite Value for Sin. And this S'.nfe of fpiritual 
 Beauty that has been fpoken o'i^ enables the Soul to fee the Glory of 
 thofe Things which the Cjofpel reveals conccrninfi the Perfon of 
 Chrift ; and fo enables to^ee the cxccedingBcauty and Dignity of his 
 Perfon, appearing in what the Gofpcl exhibits of his Word, VVorks, 
 A6ts and Lif«i : And this Apprehenfion of the fuperlative Dignity of 
 his Perf(»n, fliews the Truth of what the Gofpel declares concerning; 
 the Value of iv.s Blood and Rightcoufnefs, and fo the infinite Excel- 
 lency of that Offering he has made to God for us, and fo its Suft- 
 cicncy to attone for onr Sins, and recommend us to God. And thus 
 the Spirit of God difcovers the Way of Salvation by Chrift : Thus 
 the Soul fees the Kitncfs and Suitablencfs of this Way of Salvation, 
 the admirable Wtfdom of the Contrivance, and the pcrfedl Anfwera- 
 blencfs of the Provifion that the Gi^fpel exhibits, (as made for us) 
 to our Neceffities. A Senfe of true divine Beauty being given to 
 the Soul, the Soul difcerns the Beauty of every Part of the Gofpcl 
 Scheme. This alfo fhews the Soul the Truth of what the Wcrd of 
 God declares concerning Man's cliief Happinefs, as confifting m holy 
 Ex.rcifes and Enjoyments. This (hews the Trutli of what the Gof- 
 pel declares concerning the unfpeakable Glery of the heavenly State. 
 And what the Prophecies of the old Teftament, and the Writing*; of 
 the ApoHles declare concerning the Glory of the MefTiah's Kingdom, 
 is now all p^aln ; and alfo what the Scripture teaches concerning: tlic 
 Rrafons and Grounds of our Duty. The Truth of all thefc Thin^^s 
 revealed in the Scripture, and many more ijut plight be mentioned, 
 
 appear 
 
192 ■7be fifth sign Part III. 
 
 appear to the Soul, only by imparting that fpiritiial Tafte of divine 
 Beauty, which has been fpoken of. They being hidden Things to 
 the Soul before. 
 
 And befides all this, the Truth of all thofe Things which the Scrip- 
 ture fays about experimental Religion, is hereby known ; for they are 
 now experienced. And this convinces the Soul that one who knew 
 the Heart of Man, better than we know our own Hearts, and per- 
 fedly knew the Nature of Vertue and Holinefs, was the Author of 
 the Scriptures. And the opening to View, with fuch CIcarneG-, fuch 
 a World of wonderful and glorious Truth in the Gofpcl, that before 
 was unknown, being quite above the View of a natural Eye, but now 
 appearing fo clear and bright, has a powerful and invinciblelniluence 
 on the Soul, to perfwade of the Divinity of the Gofpel. 
 
 UnlefsMen may come to a reafonable folidPerfwafion ^cConvidion 
 of the Truth of the Gofpel, by the internal Evidences of it, in the 
 VVav that has been rpoken, viz. By a Sight of it*s Glory ; 'tis im- 
 pofTible that thofe who are ilHterate, and unacquainted with Hiftory, 
 Ihould have any thorough and eft'ectual Convi^Slion of it at all. They 
 may without this, fee a great deal of Probability of it ; it may be 
 reafonable for them to give much Credit to what learned Men, and 
 Hiftorians tell 'cm ; and they may tell them fo much, that it may 
 look very probable and rational to them, that the chriftian Religion is 
 true ; and fo much that they would be very unreafonable not to en- 
 tertain this Opinion. But to have a Conviflion, fo clear, and evi- 
 dent, and aflliring, as to be fufficient to induce them, with Boldncfs, 
 to fcll-all, confidently and fearlefsly to run the Venture of the Lofs of 
 all Things, and of enduring the moft exquifite and long-continued 
 Torments, and to trample the World under Foot, and count all 
 Things but Dunn;, for Chrift ; the Evidence they can have from Hif- 
 tory, cannot be fufiicient. It is impoiTible that Men, who have not 
 fomething of a general View of tiie hiltorical World, or the Series of 
 Hiitory from A'je to Age, fhould come at the Force of Arguments 
 for the Truth of Chriftianity, drawn from Hiltory, to that Degree, 
 as efFe£lually to induce them to venture their all upon it. After all 
 that learned Men have faid to them, there will remain innumerable 
 Doubts on their Minds : They will be ready, when pinched with 
 tome great Trial of their Faith, to fav, *' How do I know this, or 
 -* that' How do J know when thefe Hiftorics were written ? Learn- 
 '•- td Men tell me thc-fc Hiflories were fo and (o attcfted in the Day 
 *• of them 'y but 'how do I know that there were fuch Attcftations 
 ^' then? They tell m5 there is equal Rcafon to believe thefe Fa6ts, 
 »* as anv whatfoever that are related at fuch a Difhnce ; but how 
 •* do I know that other Fa<Sts which are related of thofe Ages, ever 
 ** were j^ " 'l^hofc who have not fomething of a general View of 
 the Series of liilforical Events, and of the State of Mankind from 
 - • Age 
 
Part III. of gracious Affcbliom. 193 
 
 Age to Age, cannot fee the clear Evidence from Hiliory, of the 
 Truth of Fa (Sis, in diitant Ages ; but there will endlcfs Doubts and 
 Scruples remain. 
 
 But theGofpel was not given only for learnedMcn. There arc at 
 lead Nineteen inTwenty, if not Ninety-nine in an Hundred, of thofe 
 for whom the Scriptures were written, that are not capable of any 
 certain or effectual Conviiflion of the divine Authority of the Scrip- 
 tures, by fuch Arguments as learned A4en make ufe of. If Men 
 who have been brought up in Heatlienifm, mult wait for a clear ar.d 
 certain Convi61ion of the Truth of Chriftianity, 'till they have Learn- 
 ing and Acquaintance with the Hiftories of politer Nations,' enough 
 to fee clearly the Force of fuch Kind ^f Arguments ; it will make the 
 Evidence of the Gofpel, to them, immenfely cumberfomc, and wilJ 
 render the Propagation of the Gofpel among them, infinitely difficult. 
 Miferable is the Condition of the Hou[jaiwmuck hiduim^ and others, 
 who have lately manifefted a Defire to be indructed in Chriftianity ; 
 if they can come at no Evidence of the Truth of Chriftianity, fuffici- 
 ent to induce 'em to fell all for Chrift, in no other Way but this. 
 
 'Tis unreafonable to fuppofc, that God has provided for 1 i^ People, 
 no more than probable Evidences of the Truth of the Gofpel. He 
 has with great Care, abundantly provided, and given them, the moll 
 convincing, afTuring, fatisfying and manifold Evidence of his Faith- 
 fulnefs in the Covenant of Grace ; and as David fays, made a Cove- 
 nant^ ordered in all Things and fur e. Therefore it is rational to fup- 
 pofe, that at the fame Time, he would not fail of ordering the Mat- 
 ter lb, that there ihduld not be wanting, as great, and clear Evidence, 
 that this is his Covenant^ and that thefe Promifcs are hisPromifes ; or 
 which is the fame Thing, that the chriftian Religion is true, and that 
 the Gofpel is his Word. Otherwife in vain are thofe great AlTu- 
 rances he has given of his Faithfulnefs in his Covenant, by confirming 
 it with his Oath, and fo varioufly eftablifhing it by Seals and Pledges. 
 For the Evidence that it is his Covenant, is properly the Foundation 
 on which all the Force and Efted of thofe other Aflurances do itand. 
 We may therefore undoubtedly fuppofe and conclude, that there is 
 fome Sort of Evidence which God has given, that this Covenant, and 
 thefe Promifcs are his, beyond all meer Probability ; that there are 
 fome Grounds of Aflurance of it held forth, which, if we are not 
 blind to them, tend to give an higher Perfwafion, than any arguing 
 from Hiftory, humane IVadition, ks'c. which the Illiterate, and Un- 
 acquainted with Hiftory, are capable of ; yea, that which is good 
 Ground of the higheft and moft perfect AfTurance, th^t Mankind 
 have in any Cafe whatfoever ; agrcable to thofe high ExpreiTions 
 which the Apoftle ufes, Heb. lo. 22. Let us draiv near in full 
 Assurance of Faith. And Col. 2. 2. That their Hearts might 
 U^omforUd^Uing knit together iuLcve^andunto allRjches, of the 
 
194 "^^^ f^fi^ %'^ Part. III. 
 
 FULL Assurance OF Understanding, to the Acknowledgment 
 of the Myjlery ofGcd, and of the Father^ and of Chrij}, It is reafona- 
 m^ to fuppoie, that God would give the greateft Evidence, of thofe. 
 Things which are greateft, and th^ Truth of which is of greateft Im- 
 portance to us : And tiiat we therefore, if we are wife, and a6l ra- 
 tionally, (hall have the greateft Defire of having full, undoubting, and 
 perfect AfTurance of. But it is certain, that fuch an Aflurance is not 
 to be attained, by the greater Part of them who live under the Gof- 
 pel, by Arguments fetch'd from ancient Traditions, Hiftories, and 
 Monuments. 
 
 And if we come to Fa<5l and Experience, there is not the leaft 
 Reafon to fuppofe, that One in an Hundred of thofe who have been 
 fincerc Chriftians, and have had a Heart to fell all for Chi ift, have 
 come by their Conviction of the Truth of the Gofpel, this Way. If 
 we read over the Hiftories of the many Thoufands that died Martyrs 
 for Chrift, fince the Beginning of the Reformation, and have ehear- 
 fully undergone extream Tortures, in a Confidence of the Truth of 
 the Gofpel, and confider their Circumftances and Advantages ; how 
 few of them were there, that we can reafonably fuppofe, ever came 
 by their aflured Perfwafion, this Way ; or indeed for whom it was 
 poftible, reafonably to receive fo full and ftrong an Aflurance, from 
 fuch Arguments ! Many of them were weak Women and Children, 
 and the greater Part of them illiterate Perfor.s, many of whom had 
 been brought up in popifh Ignorance and Darknefs, and were but 
 newly come out of it, and lived and died in Times, wherein thofe 
 -Arguments for the Truth of Chriffianity from Antiquity and Hiftory, 
 had been but very imperfe6tly handled. And indeed, 'tis but very lately 
 that thefe Arguments have been fet in a clear and convincing Light, 
 'jven by learned Men thcmfelves i And fmce it has been done, there 
 never were fewer thorough Believers, am.ong thofe who have been 
 educated in the true Rcligon : Infidelity never prevailed fo much, in 
 iny Age, as in this, wherein thefe Arguments are handled to the 
 ;;reateft Advantage. 
 
 Tlie true Marty rsi of Jefus Chrift, are not thofe who have only 
 oeen ftrong in Opinion that the Gofpel of Chrift is true, but thofe 
 that have feenihe Truth of it \ as the very Name of Martyrs or Wit- 
 iieftcs ( by which they are called in Scripture ) implies. Thofe are 
 very improperly caljed Witncfles of the 7Yuth of any Thing, who 
 'A\\y declare they ^re very much of Opinion that fuch a Thing ia 
 .rue. I'hofe only are proper Witncfles who can, and do teftify that 
 they have fecn the Truth of the Thing they aftert ; John 3. 11. fVe 
 peak that we do bioWy and teftify that ivc have feen. John i . 34. Jnd 
 I fa w, fl//^/ bear Record, that this is the Son of God. i John 4. 14. 
 Jndvue have feen, and do teftify, that the Father fent the Son, to be the 
 Saviour of thu IVorld, A6ls 22. 14, 15. The God of our Fathers bath 
 
 chofen 
 
Part III. of gracious Jiffectims, ic^r 
 
 chofen ihie^ that ihouJhould'fi\iV\Q^^ his IVill^ and ^cc that ju ft Oiie^ and 
 flmdd'Jl he.r the Voice of his Mouth : For thou Jhalt he his Witncfswn/* 
 nil Mcn^ of w^^at thou haj} feen ^;;^ heard. But the true Mart) is of 
 Jcfus Chrift are called his WitncHes : and all the Saints, who by their 
 holy Practice under great Trials, declare that Faith, which is //;^Sun- 
 STANCE of Things hoped fo)\ and //?^ E v i d E N Ci: of things not fem^ 
 are called VVitnciTs; Hch..i\. i. and' 12. r. hccaiifc bv their 
 ProfefTion and Pridlice, they declare their Afl'urancc of the Truth 
 and Divinity of the Gofpcl, having had the Eyes of their iMinds en- 
 lighrened, to fee Divinity in the Gofpcl, or to behold that unparal- 
 lel'd, ineffably excellent, and truly divine Glory fhining in it, which 
 is altogether diftinguifhing, evidential, and convincing ; So ih;it they 
 may truly befaid to have feen God in it, and to have fccn that it i> 
 indeed divine : And {o caii fpealc in the Style of Witncffcs ; and not 
 only fay, that they think thj Gofpel is divine, but fay, that it is divine, 
 giving it in as their Tellimony, becaufc they have feen it to be fov 
 Doubtlefs Peter, James, and John, after they had feen that excellent 
 Glory of Chrifl in the Mount, would have been ready, when they 
 came down, to fpeak in the Language of Witnefles, and to fay poii- 
 tively that y<^fus is the Son cf God ; as Peter fays, they tvere Eye-wii- 
 nejfes, 2 Pet. i. 16. And fo all Nations will be ready pofitively to 
 fay this, when they fhall behold his Glory at the Day of Judgment ; 
 tho' what will be univerfally feen, will be only his natural Glory, and 
 not his moral and fpiritual Glory, which is much more diflinguifhing. 
 Hut yet, it mufl be noted, that among thofe who have a fpiritual 
 Sight of the divine Glory of the Gofpel, there is a great Variety of 
 Degrees of Strength of Faith, as there is a vaft V^ariety of the De- 
 grees of Clcarncfs of Views of this Glory : But there Is no true and 
 laving Faith, or fpiritual Conviction of the Judgment, of the Truth 
 of the Gofpel, that has nothing in it, of this Manifeftation of it's in- 
 ternal Evidence, in fome Degree. The Gofpel of the bleffcd God 
 don't go abroad a begging for it's Evidence, fo much as fome think ; 
 it has its higheft and molt proper Evidence in it felf. Tho' great 
 Ufe may be made of external Arguments, they are not to be neg- 
 le(Sled,but highly prized and valued ; for they may be greatly fervice- 
 able to awaken Unbelievers, and bring them to ferious Confideration, 
 and to confirm the Faith of true Saints : Yea they may be in fome 
 'Refpedls fubfervient to the begetting of a faving Faith in Men. Tho* 
 what was faid before remains true, th-U there is no fpiritual Convic- 
 tion of the Judgment, but v,'hat arifes from an Apprehenfion of the 
 fpiritual Beauty and Glory of divine Things : For, as has been ob- 
 ferved, this Apprehenfion or View has a Tendency to convince the 
 Mind of the Truth of the Gofpel, two Ways ; either dire6lly or in- 
 diredly. Having therefore already obferved how it does this diredly, 
 i proceed now 
 
 O 2 2. To 
 
196 The fifth Sign Part III. 
 
 2. To obfcrve how a View of this divine Glory does convince the 
 Mind of the Truth of Chriftianity, more indiredlly. 
 
 //r/?, It doth fo as the Prejudices of the Heart againft the Truth 
 of divine Things are hereby removed, fo that the Mind thereby lies 
 open to the Force of the Reafons which are offer'd. The Mind of 
 Man is naturally full of Enmity againtt the Dodtrines of the Gofpel ; 
 which is a Difadvantage to thofe Arguments that prove their Truth, 
 and caufes them to loofe their Force upon the Mind : But when a 
 Perfon has difcovered to him the divine Excellency of chrilHan Doc- 
 trines, this deftroys that Enmity, and removes the Prejudices, and 
 fandlifies the Reafon, and caufes it to be open and free. Hence is a 
 vaft Difference, as to the Force that Arguments have to convince the 
 Mind. Hence was the very different Effed, which Chrift's Miracles 
 had to convince the Difciples, from what they had to convince the 
 Scribes and Pharifees : Not that they had a ftronger Reafon, or had 
 their Reafon more improved ; but their Reafon was fandified, and 
 thofe blinding Prejudices, which the Scribes and Pharifees were under, 
 were removed, by the Senfe they had of the Excellency of Chrift and 
 his Doflrine. 
 
 Secondly^ It not only removes the Hindrances of Reafon, but pofi- 
 lively helps Reafon. It makes even the fpeculative Notions more 
 iively. It ailifts and engages the Attention of the Mind to that Ki||ll 
 of Objects ; which caufes it to have a clearer View of them, and more 
 clearly to fee their mutual Relations. The Ideas themfelves, which 
 otherwife are dim and obfcure, by this Means have a Light caft upon 
 them, and are imprefs'd with greater Strength ; fo that the Aiind can 
 better judge of them, as he that beholds the Objects on the Face of 
 ilie Earth, when the Light of the Sun is caft upon them, is under grea- ^ 
 ter Advantage to difcern them, in their true Forms, and mutual Re- 
 lations, and to fee the Evidences of divine Wifdom and Skill in their 
 Contrivance, than he that fees them in a dim Star light, or l^wilight. 
 
 What has been faid, may fervc in fome Meafure to (hew theNature 
 of a fpiritual Convi6lion of the Judgment of the Truth and Reality of 
 divine Things ; and fo to diftinguifh truly gracious Affed'lions from 
 others ; for gracious Affedtions are evermore attended with fuch a 
 Conviction of the Judgment. 
 
 But before I difmifs this Head, it will be needful to obferve the 
 Ways whereby fome are deceived, with refpedt to this Matter ; and 
 take Notice of feveral l^hings, th^t are fometimes taken for a fpiritual 
 ..ind faving Belief of the Truth of the Things of Religion, which are 
 ;iidced very diverfe from it. 
 
 I, There 
 
Part III. of gracious Aff'c5lkm. 197 
 
 1. There is aDegrec ofConvi£lion of theTruth of the great Things 
 
 of Religion, that arifcs from the common Enlightnings of the ^'pirit of 
 God. That more lively and fenfibleApprehenfion of theThings of Reli- 
 gion, with RefpecSl to what is natural in them, fuch as natural Men 
 have who are under Awakenings and common Illuminations, will 
 give fome Degree of Convidlion of the Truth of divine Things, be- 
 yond what they had before they were thus enlightcn'd. For hereby 
 they fee the Alanifeflations there are, in the Revelation made in thr 
 holy Scriptures, and things exhibited in that Revelation, of the natu- 
 ral Perfections of God ; fuch as his Greatnefs, Power, and awful 
 A'lajefty 5 which tends to convince the A4ind, that this is the Word 
 of a great and terrible God. From the Tokens there arc of God': 
 Greatnefs and Majefty in his Word and Wcrks, which thev have a 
 great Senfe of, from the common Influence of the Spirit of God, the} 
 may have a much greater Convidion that thefe are indeed the Word 
 and Works of a very great invifible Being. And the lively Ap- 
 prehenfion of the Greatnefs of God, which natural Men may have, 
 lends to make 'em fcnfible of the great Guilt, which Sin againfl fuch 
 a God brings, and the Dreadfulnefs of his Wrath for Sin. And this 
 tends to caufe them more cafily and fully to believe the Revelation 
 the Scripture makes of another World, and of the extream Mifery it 
 threatens, there to be inflicSled on Sinners. And fo from that Senfe 
 of the great natural Good there is in the Things of Religion, which 
 is fometimes given in common Illuminations, Men may be the more 
 induced to believe the Truth of Religion. Thefe Things Perfons 
 may have, and yet have no Scnf^e of the Beauty and Amiableuefs of 
 the moral and holy Excellencv that is in the Things of Religion ; and 
 therefore no fpiritual Convidion of their Truth. But yet fuch Con- 
 victions are fometimes miflaken, for faving Convictions, and the Af- 
 fections flowing from 'em, for faving Affections. 
 
 2. The extraordinary ImprefTions which are made on the Imagina- 
 tions of fome Perfons, in the Vifions, and immediate ftrong Impulfes 
 and Suggeftions that they have, as tho' they faw Sights, and had 
 Words fpoken to 'em, may, and often do beget a flrong Perfwafion of 
 the Truth of invifible Things. Tho' the general Tendency of fuch 
 Things, in their final IfTue, is to draw Men ofT from the Word of 
 God, and to caufe 'em to reject the Gofpel, and to eftablifh Unbelief 
 and Atheifm ; yet for the prefent, they may, and often do beget a 
 confident Perfwafion of theTruth of fome Things that are revealed 
 in the Scriptures ; however their Confidence is founded in Delufion, 
 and fo nothing worth. As for Inffance, if a Perfon has by fome in- 
 vifible Agent, immediately and If rongly imprelTed on his Imagination, 
 the Appearance of a bright Light, and glorious Form of a Perfon 
 feated on a Throne, with great external Majefty and Beauty, utter- 
 
 O 3 ing 
 
198 Theffth Sign Part III, 
 
 ing fome remarkable Words, with great Force and Energy ; 
 The Perfon who is the Subject of fuch an Operation, may be fro.n 
 hence confident, that there are inviTible Agents, fpiritual Beings from 
 what he has experienced, knowing that he had no Hand himfelfin 
 this extraordinary Effect, which he has experienced : And he may al- 
 fo be confident that this is Chrift, whom he faw and heard fpeaking : 
 And this may make him confident that there is a Chrift, and that 
 Chrift: reigns on a Throne in Heaven, as he faw him ; and may be 
 
 confident that the Words which he heard him fpeak are true, ^c. 
 
 In the fame Manner, as the lying Miracles of the Papifts, may for the 
 prefent, beget in the Minds of the ignorant deluded People, a ftrong 
 Perfwafion of the Truth of many Things declared in the New-Tefta- 
 ment. Thus when tke Images of Chritt, in popifli Churches, are on 
 fome extraordinary Occafions, made by Prieft- craft to 7;ppear to the 
 People as if they wept, and (hed frefh Blood, and moved, and uttered 
 fuch and fuch Words ; the People may be verily perfwaded that it 
 is a Miracle wrought by Chritt himfelf ; and from thence miy be 
 confident there is a Chrift, and that what they are told of his Death 
 and Sufferings, and Refurrection, and Afcention, and prefentGovern- 
 mentofthe World is true ; for they may look upon this Miracle, 
 as a certain Evidence of all thefe Things, and a Kind of occular De- 
 monftation of them. This may be the Influence of of thefe lying 
 Wonders for the prefent ; tho' the general Tendency of them is not 
 to convince that Jefus Chrift is come in the Flefh, but finally to 
 promote Atheifm. Even the Intercourfe which Satan has with 
 Witches, and their often experiencing his immediate Power, has a 
 Tenden-cy to convince *em oF the Truth of fome of the Doctrines of 
 Religion ; as particularly the Reality of an invifible World, or World 
 of Spirits, contrary to the DocSlrine of the Sadduces. The general 
 Tendency of Satan's Influences is Delufion : But yet he may mix 
 fome Truth with his Lies, that his Lies mayn't be fo eafiiy difcover'd. 
 There are multitudes that are deluded with a counterfeit Faith, 
 from Imprc/lions on their Imagination, in the Manner which has 
 been now fpoken of. They fay they know that there is a God, for 
 they have fecn him ; they know that Chrift is the Son of God, for 
 they have (cen him in his Glory ; they know that Chrift died for Sin- 
 ners, for they have fecn him hanging on the Crofs, and his Blood run- 
 ning from his Wounds ; they know there is a Heaven and a Hell, 
 for they have feen the Mifery of the damned Souls in Hell, and the 
 Glory of Saints and Angels in Heaven, ( meaning fome external Re- 
 prefentations, ftrongly imprefs'd on their Imagination ; ) they know 
 that the Scriptures arc the Word ofCjod, & that fuch & fuchPromifes 
 in particular, are his Word, for they have heard him fpeak 'em to 
 them, they came to their Minds fuddenly a»d immediately from God, 
 without their having any Ihnd in it. 
 
 3. Pcrfons 
 
Part III. cf gracious JffeBiom. 199 
 
 3. Perfons may feem to have ihcir Belief of the Truth of the 
 Things of Religion greatly increafed, when the Foundation of it is 
 only a Perfwafion they have received, of their Intcrcft in 'tm. They 
 fiift, by fome Means or other, take up a Confidence that, if there be 
 a Chrifl and Heaven, they are their's ; and this prejudices 'cm more 
 in favour of the Truth of 'em. When they hear of the great and 
 glorious Things of Religion, 'tis with this Notion, that all thcfe 
 Things belong to them ; and hence eafily become confident that they 
 are true : They look upon it to be greatly for their Intereft that they 
 (hould be true. 'Tis very obvious what a flrong Influence Men's 
 Interefl and Inclinations have on their Judgments. While a natural 
 Man thinks that, if there be a Heaven and Hell j the Latter, and 
 not the Former, belongs to him ; then he'll be hardly perfwaded that 
 there is a Heaven or Hell : But when he comes to be perfwaded, 
 that Hell belongs only to other Folks, and not to him ; then he can 
 eafily allow the Reality of Hell, and cry out of others SenfelefTnefs 
 and Sottifhnefs in neglecting Means of Efcape from it : And being 
 confident that he is a Child of God, and that God has promifed Hea- 
 ven to him, he may feem firong in the Faith of it's Reality, and may 
 have a great Zeal a^ainft that Infidelity which denies it. 
 
 But 1 proceed to another diftinguifhing Sign of gracious Afl^edlions. 
 
 VI. Gracious Affedlions are attended with evangelical Humi- 
 liatton. 
 
 Evangelical Humiliation is a Senfe that a Chriftian has of his own 
 utter Infufficiency, Defpicablenefs, and Odioufnefs, with an anfwera- 
 ble Frame of Heart. 
 
 There is aDiftindtion to be made between a legal Si evangelical Hu- 
 mih'ation. TheFormer is whatMen may be theSubic61:s ot, while they 
 are yet in a State of Nature, and have no gracious Af^'edtion ; the Lat- 
 ter is peculiar to true Saints : The Former is from the common In- 
 fluence of the Spirit of God, afTilling natural Principles, and efpecially 
 natural Confcicnce ; the Latter is from the fpecial Influences of the 
 Spirit of God, implanting and exercizing fupernatural and divine Prin- 
 ciples: The Former is from the Mind's being afliffed to a greater 
 Senfe of the Things of Religion, as to their natural Properties and 
 Qiialities, and particularly of the natural Perfections of God, fuch as 
 his Greatnefs, terrible Majefly, d5V. which were manifclfcd to the 
 Congregation o{ Jfrael, in giving the Law at Mount Sinai ; the Latter 
 is from a Senfe of the tranfcendcnt Beauty of divine Things in their 
 moral Qijalities : In the Former a Senfe of the awful Greatnefs, and 
 natural Perfections of God, and of the Stridnefs of his Law, convinces 
 Men that they are exceeding linful, and guilty, and expofed to the 
 Wrath of God, as it will wicked Men and Devils at the Day of 
 Judgment 5 but they don't fee their own OdioufneJ] on the Account 
 
 O 4 Qi 
 
200 The fixth Sign Part III, 
 
 of Sin ; they don't fee the hateful Nature of Sin ; a Senfe of this is 
 given in evangelical Humiliation^ by a Difcovery of the Beauty of God's 
 Holinefs and moral Perfedlion. Ina legal HumiHaiiGn^ Men are made 
 fenfible that they are little and nothing before the great and terrible 
 God, and that they are undone, and wholly infufficient to help them- 
 felves ; as wicked Men will be at the Day of Judgment : But they 
 have not ananfwerahle Frame of Heart ^ confifting in a Difpofition to 
 abafe themfelves, and exalt God alone : This Difpofition is given on- 
 ly in evangelical Humiliation, by overcoming the Heart, and chang- 
 ing it's Inclination, by a Difcovery of God's holy Beauty : In a legal 
 Humiliation, the Confcience is convinced ; as the Confciences of all 
 will be moft perfedly at the Day of Judgment : but becaufe there is 
 no fpiritual Underftanding, the Will is not bowed, nor thelnclination 
 altered : This is done only in evangelical Humiliation. In legal Hu- 
 miliation Men are brought to defpair of helping themfelves ; in Evan- 
 gelical, they are brought voluntarily to deny and renounce themfelves : 
 In the Former they are fubdued and forced to the Ground ; in the 
 Latter, they are brought fweetly to yield, and freely and withDelight 
 to prolirate themfelves at the Feet of God. 
 
 Legal Humiliation has in it no fpiritual Good, nothing of the Na- 
 ture of true Vertue ; whereas evangelical Humiliation is that wherein 
 the excellent Beauty of chriltian Grace does very much confift. Le- 
 gal Humiliation is ufeful, as a Means in order to Evangelical ; as a 
 common Knowledge of the Things of Religion is a Means requifite 
 in order to fpiritual Knowledge. Men may be legally humbled and 
 have no Humility ; as the Wicked at the D^y of Judgment will be 
 thoroughly convinced that they have no Righteoufnefs, but are alto- 
 gether Vmful, and exceeding guilty, and juftly expofed to eternal 
 Damnation, and be fully fenfible of their own HelplciTnefs, without 
 the leaft Mortification of the Pride of their Hearts: But the EfTence 
 of evangelical Humiliation confifts in fuch Humility, as becomes a 
 Creature, in itfelf exceeding finful, under a Difpenfation of Grace ; 
 confiflmg in a mean Eiteem of himfelf, as in himfelf nothing, and al- 
 too'cthcr contemptible and odious ; attended with a Mortification of a 
 Difpofition to exalt himfelf, and a free Renunciation of his own 
 Glnry. 
 
 This is a great and moft effential Thing in true Religion. The 
 whole Frame of the Gofpel,and everyThing appertaining to the new 
 Covenant, and all God's i^ifpcnfations towards fallen Man, are cal- 
 culated to bring topafs this EffecSt in the Hearts of Men. They that 
 are deftitutc of this, have no true Religion, whatever Profeilion they 
 may make,& how high foever their religiousAfFc6lionsmay be ; Hab. 
 2. 4.., Behold i his Soul-iuhich is lifted up y is not upright in him\ hut the 
 Jujljhall live by his Faith : /. e. He fhall live by his Faith on God's 
 Riiiliteoufncrs and Grace, and not his own Goodnefs and Excellency. 
 
 God 
 
Part III. of gracious jIffeBions, 201 
 
 God has abundantly manifefted in his Word, that Thi^ V^ what he ha^. 
 a pecuhar RcfpeiSl to in his Saints, and that nothing is acceptable to 
 him without it ; Pfal. 34. 18. The Lord is nigh unto them that are of 
 a broken Hearty and fanjcth fuch as he of a contrite Spirit. Pial. 51. 
 1 7 . The Sacrifices of God are a broken Spirit ; a broken and a contritr 
 Hearty O God, thou zui/t not dcfpife. Pfal. 138. 6. 7/;;' the Lord he 
 High^ he hath Rcjpefl unto the Lowly. Prov. 3. 34. He givcth Grace 
 unto the Loivly. Ifai. 57. 15. Thus faith the high ar.d lofty One uko 
 inhabit eth Eternity^ zvhofe Name is Hoh\ I dwell in the high ar.d h:l\ 
 Place., zvith him alfo thai is of a contrite and humble Spirit^ to rez'izr the 
 Spirit cf the Humble^ and to revive the Heart of the contrite Ones. Ifiii. 
 66. I, 2. Thus faith the Lord, the Heaven is my Throne , and thcEarth 
 is my Footflool :---But to this Jklan zvill I look^ even to him that is poor, 
 and of a contrite Spirit, and trembleth at my V/crd. Micah 6. 8. He 
 hath Jhewcd thee, O Man, luhat is good ', ard what doth the Lord thy 
 Gcd require cf thee, but to dojuflly, and to love mercy, and to ivalk hum- 
 hly zuith thy Gcd? IMatth. 5. 3. Bleffcd are the poor in Spirit : I'cr 
 their* s is the Kingdom of God. Matth. 18. 3, 4- P^erily I fay unto 
 you. Except ye be converted, and become as little Children, ye Jhall not 
 enter into the Kingdom of Heaven. Whofcever therefore fhall huinhle 
 himfelf as this little Child, the fame is greatefl in the Kingdom of Heaven. 
 Mark 10. 15. Verily I fay unto you., whofoevcr fhall not receive the King- 
 dom of God as a little Child, he fhall not enter therein. The Centurion, 
 that we have an Account of Luke 7, acknowledged that he was not 
 worthy that Chrijl fijould enter under his Roof, and that he zvas not 
 worthy to come to him. See the Manner of the Woman's coming to 
 Chrift that was a Sinner, Luke 7. 37, &c. And behold a IVcjnaninthe 
 City which was a Sinner, when fhe knew that Jefus fat at Ahat in the 
 Pharifee's Houfe, brought an Alabafler-Box of Ointment, ard flood at his 
 Feet behind him weeping, and began to wafl) his Feet with her Tears, 
 and did zuipe them with the Hairs of her Head. She did not think 
 the Hair of her Head, which is the natural Crown and Glory of a 
 Woman, ( i Cor. 11. 15. ) too good to wipe the Feet of Chrift 
 withal. Jefus moft gracioufly accepted her, and fays to her, Thy 
 Faith hath faved thee, go in Peace. The Woman of Canaan fub- 
 mitted to Chrift, in his faying, // is not meet to take the Children s 
 Bread, and to cafl it to Dogs, and did. as it were own that fhe was 
 worthy to be called a Dog, whereupon Chrift fays unto her, () 
 TVoman, great is thy Faith ; be it unto thee, even as thou wilt. Matth. 
 15. 26, 27. The Prodigal Son faid, / will arife and go to my Father, 
 and I zvill fay unto hi?n. Father, I have fmned againji Heaven^ and be- 
 fore thee, and am no more worthy to be called thy Son ; make me as one cf 
 thy hired Servants^ Luke 15. 18, &c. See alfo Luke 18. g. &c. 
 And hefpake this Parable unto certain that trufled in them f elves that they 
 were Righteous .^ and defpi fed others^ hz.- -The Publican Jlanding afar 
 
202 Tjihefxth Sign Part IIL 
 
 off^ would not Jo much as lift up his Eyes to Heaven^ but finote upon his 
 Breaji, faying^ God be merciful to me a Sinner. I tell you^ this Man 
 went down to hisHoufejujlified., rather than the other : For every one that 
 exaltetb himfelf Jhall be aba fed., and he that humUeth himfelf Jhall be 
 exalted. Matth. 28. 9. And they came .^ and held him by the Feet^ and 
 luorjhipped him. Col. 3. I2. Put ye on ^ as the Ele^ of God ^—Humble- 
 ncfs of Mind. Ezek. 20. 41, 43. / luill accept you with your fiueet 
 Savour., when I bring you out from the People., bic.—- And there [hall ye 
 remember your IVays., and all your Doings^ wherein ye have hem difled-, 
 avdyejhail hath your f elves in your own Sight., for all ) our Evils that ye 
 have committed. Chsp. 36. 26, 27, 31. Anew Heart alfo vjill I 
 give unto you.,--- and J will put my Spirit tvithin you., and caufe you to 
 ojalk in my Statutes., he— -1 hen Jhall ye remember your own evil IVays., 
 and your Doings that were not good., and /hall loath your j elves in your own 
 Sight., for your Iniquities., and for your Abominations. Chap. 16. 63. 
 That thou mayji remember and be confounded., and never open thy Mouth 
 uny more., becaufe of thy Shame ; ivhen I am pacified toward thee., for all 
 that thou haji done., Jaith the Lord. Job 42. 6. I abhor my felf., and 
 repent in Dull and AJhcs. 
 
 As we would therefore make the holy Scriptures our Rule, in judg- 
 ing of the Nature of true Religion, and judging of our own religious 
 (^lalifications and State; it concerns us greatly to look at this Humi- 
 liation, as one of the moft eflcntial Thing;s pertaining to true Chrifti- 
 anity. § This is the principal Part of the great chriftian Duty of 
 SelJ-denial. That Duty confifts in two Things, vi%. Fir/l., In a 
 Man's denying his worldly Inclinations, and in forfakinii; and re- 
 nouncing all worldly Objcdls and Enjoyments ; and Secondly., In de- 
 nying his natural Self- exaltation, and renouncing his own Dignity and 
 (Tlory, and in being emptied of himfelf; fo that he does freely, and 
 from his very Heart, as it were renounce himfelf, and annihilate him- 
 felf. Thus the Chriftian doth, in evangelical Humiliation. And 
 this Latter is the greatefl and mod difficult Part of Self-denial : Altho' 
 they always, go together, and one never truly is, where the other is 
 
 § C^/i'/'/z in his Inftitutions, Book II. Chap. 2. § ir. fays, « I 
 < was always exceedingly plcafcd with that Saying of Chryfolicm^ 
 ** The Foundation of our Philofophy is Humility, " and yet 
 * more pleaf^d with that ofy^w^^r/?/;?^, " As,fays he, theRhoto- 
 *' ncian, being afkcd, what was the firft Thing in the Rules of 
 <* Eloquence, he anfwcrcd, Pronunciaton ; what was the fe- 
 *' cond. Pronunciation ; what was the thiid, ftill he anfwered, 
 " Pr(^nunciation. So if you fhould afl: me concerning thePre- 
 *' cepts of the chriftian Religion, I would anfwer, firftly, fe- 
 *' condly, and thirdly, and forever, Humility." 
 
 not; 
 
Part III. of gracious AffcBions, 203 
 
 not ; yet natural Men can come much nearer to the Former than the 
 Latter. Many Anchorites and Reclufes have abandon'd ( tho' without 
 any true Mortification ) the Weahh, and Plcafurcs, and common En- 
 joyments of the World, who were far from renouncing their own 
 Dignity and Rightcoufnefs ; they nevei denied thcmfelves for Chrift, 
 buToniy fold one Luft to feed another, fold a beaflly Luft to pamper 
 a devililh One ; and fo were never the better, but their latter End 
 was worfe than their Beginning ; they turn'd out one black Devil, 
 to let in feven white ones, that were worfe than tlic hrft, th.o' of a 
 fairer Countenance. 'Tis incxpicfiible, and almolt inconceivable, 
 how ftrong a fclf-righteous, fclf-exalting Difpofition is naturally in 
 Man ; and what he will not do and fuffer, to feed and gratify it ; and 
 what Lengths have been gone in a fccming Self-denial in other Re- 
 fpecSls, by E[fenc% and Pharifees among the Jcvus^ r.nd by PapiJIs^ ma- 
 ny Stdls olHeretick?, and Enthufiafts, among profcfTing Chriliians ; 
 and by many Mehojnetam ; and by Phythagorcan Philofc phcrs, and 
 others, among the Heathen : And all to do Sacrifice to this Moloch of 
 fpiritual Pride or Self- rightcoufnefs ; and that they may have Some- 
 thing wherein to exalt thcmfelves before God, and above their Eel- 
 lovi^-creatures. 
 
 That Humiliation which h?s been fpoken of, is what all the moft 
 glorious Hypocrites, who make the moli: fplcndid Shew of Mortifica- 
 tion to the World, and high religious AfFe6lion, do grofly fail in. 
 Were it not that this is fo much infifted on in Scripture, as a moft 
 efTential Thing in true Grace ; one would be tempted to think that 
 many of the Heathen Philofophers were truly gracious, in whom 
 was fo bright an Appearance of many Vertues, and alfo great Illumi- 
 nations, and inward Fervours and Elevations of Mind, as tho' they 
 were truly the Subje6ls of divine lUapfes and heavenly Communi- 
 cations. * 
 
 'Tis 
 
 Albeit the Pythagoreans were thus famous for Judaic myftcrious 
 ** Wifdom, and many moral, as well as natural Accomplifh- 
 " ments ; yet were they not exempted from Boafting and Pride. 
 '* Which was indeed a Vice moft epidemick, and as it were 
 *' congenial, among all the Philofophers ; but in a more parti- 
 *' cular Manner, among the Pythagoreans, So hhrn'ms Hift-. 
 " Philofoph. L. 3. Chap, ii, T^he V'^w^ri ^/"r^fPythacoreanf^ 
 << were not free fromBca/Img. They were all U^^ I hUT (J hCVOl 
 * ' fuch as abounded in the Senfe and Commendation of their own Ex- 
 *' cellencies, and boafting ez'en almofi to the Degree of Jmmodefiy and. 
 " Impudence,, as great Heinfius ad Horat. has rightly cbferved, 
 -' Thus indeed does proud Nature delhht to wal^ ix\ the Sparks 
 
204 The fixth Sign Part III. 
 
 *Tis true that many Hypocrites make great Pretences to Humility, 
 as well as other Graces ; and very often there is nothing whatfoever 
 which they make a higher Profeflion of. They endeavour to make 
 a great Shew of HumiHty in Speech and Behaviour ; but they com- 
 monly make bungling VVork of it ; tho* glorious Work in their own 
 Eyes. They can't find out what a humbleSpeech andBehnviour is, or 
 how to fpeak and a(fl: fo that there may indeed be a Savour of chriftian 
 Humility in what they fay and do : That fweet humble Air and 
 Mien is beyond their Art, being not led hy the Spirit^ or naturally 
 guided to a Behaviour becoming holy Humility, by the Vigour of a 
 lowly Spirit within them. And therefore they have no other Way, 
 many of them, but only to be much in declaring that they be humble, 
 and telling how they were humbled to the Duft rt fuch and fuch 
 Times, and abounding in very bad Expreflions which they ufe about 
 themfelves ; fuch as, I am the leaji of all Saints, I am a poor vile Crea- 
 ture, I am not worthy of the leafl iVlercy, or thatGodfooidd look upon Tne I 
 Oh, I have a dreadful wicked Heart ! ?ny Heart is worje than the Devil ! 
 Oh, this curfed Heart of mine. Sic. Such Expreflions are very often 
 ufed, not with a Heart that is broken, not with fpiritual Mourning, 
 not with the Tears of her that wafhed Jefus's Feet with her Tears, 
 not as remembring and being confonnded, and never opening their Mouth 
 more, hecaufe of their Shame, when God is pacified, as the Expreflion is, 
 Ezek. 1 6. 63. But with a light Air, with Smiles in the Counte- 
 
 " of it's own Fire. And altho' many ofthefe old Philofophcrs 
 *« could, by the Strength of their own Lights and Heats, toge- 
 *' ther with fome c immon Elevations and Raifures of Spirit, 
 *' ( paradventure from a more than ordinary, tho' not fpecial 
 *« and faving AHiftance of the Spirit ) abandon many grofTer 
 " Vices ; yet they were all deeply immerfed in that miferable 
 *' curfed Abyfs of fpiritual Pride : fo that all their natural and 
 *' moral h philofophicAttainments,did feed,nourifh,f^rengthen, 
 '* and render moil: inveterate, this Hell bred Pcft of their 
 " Hearts. Yea ihofeofthem that feem'd mod modeft-, as the 
 *' Acadeynichs, who profefs'd they knew nothing, and the Cy- 
 '' "Clicks, who greatly decried, both in Words and Habits, the 
 "^ Pride of others, yet even they aboundeJ in the moft notorious 
 '♦■ and vifible Pride. So connatural and morally eflential to cor- 
 ** rijpt Nature, is this envenom'd Root, Fountain and Plague 
 •'• of fpiritual Pride : Efpecially where there is any natural, 
 ** moral or philofophic Excellence to feed the fame. Whence 
 '* Au/fin rightly judged all thefe philofophic Vertues, to be but 
 *« fplended Sins. " Gale Court of the Gentiles, Part 11. B. II. 
 Chap. 10. § 17. 
 
 nance. 
 
Part III. of gracious AffeMionu 205 
 
 nance, or with a pbarifaical AfFe6lation : And we muft believe that 
 they are thus humble, and fee themfclvcs fo vile, upon the Credit of 
 \}[\^\x Say jo \ for there is nothing appears in 'em of any Savour of 
 Humility, in the Manner of their Deportment and Deeds that they 
 do. There arc many that are full of ExpreiTions of their own Vile- 
 nefs, who yet expert to be looked upon as eminent and bright Saint? 
 by others, as their due ; and 'tis dangerous for any, fo much as to 
 hint the Contrary, or to carry it towards them any othcrwifc,than af? 
 if we looked upon *em fome of the chief of ChrifUans. There are 
 many that are much in crying out of their wicked Hearts, and their 
 great Short-comings, and Unprofitablenefs, and fpeaking as tho' they 
 looked on themfelvcs as the mcaneft of the Saints ; who yet, if a 
 Minifter ihould ferioufly tell *em the fame Things in private, and 
 Should fignify, that he feared they were very low and weak 
 Chriftians, and thought they had Reafon f-jlemnly to confidcr of 
 their great Barrcnncfs and Unprofitablencf?, and fidling {o much 
 fhort of many others ; it would be more than they could dicreft ; 
 they would think themfelves highly injured ; and there would be 
 Danger of a rooted Prejudice in 'em againft fuch a Minifter. 
 
 There are fome that arc abundant in talking againft legal Do^rines^ 
 legal Preachings and a hgal Spirit, who do but little underftand the 
 Thing they talk againft. A IcgalSpirit is a more fubtilThing than they 
 imagine, it is too fubtil for them. It lurks, and operates, and prevails 
 in their Hearts, and they are moft notorioufly guilty of it, at the fame 
 Time, when they arc inveighing againft it. So fiu as a xMan is not 
 emptied of himfelf, and of his own Righteoufnefs and Goodnefs, in 
 whatever Form or Shape, fo far he is of a Lgal Spirit. A Spirit of 
 Pride of a Man's own Righteoufnefs, Morality, Holinefs, Aft'cdlion, 
 Experience, Faith, Humiliation, or any Goodnefs vvhatfcever, is a 
 legal Spirit. It was no Pride in Jdam before the Fall, to be of a le- 
 gal Spirit : Becaufe of his Circumftances, he might feek Acceptance 
 by his own Righteoufnefs. But a legal Spirit in a fallen fmful Crea- 
 ture, can be nothing clfe but fpiritual Pride ; and reciprocally, a fpi- 
 ritually proud Spirit is a legal Spirit. There is no Man living that is 
 lifted up with a Conceit of his own Experiences and Difcoverles, and 
 upon theAccount of them glifters in his own Eyes, but what trufts in 
 his Experiences, and makes a Righteoufnefs of 'em ; however he 
 may ufe humble Terms, and fpeak of his Experiences as of the great 
 Things Gcd has done for him, and it may be calls upon others to glorify 
 God for them ; yet he that is proud of his Experiences, arrogates 
 fome thing to hi.mfelf, as tho' his Experiences were fome Dignity ol 
 his. And ft he looks on them as his own Dignity, he neceft'arily 
 thinks that God looks on 'em fo too ; for he neceflarily Thinks his 
 own Opinion of 'em to be true ; and confequently judges that God 
 looks pa them as he do;s 3 and fg unavoidably imagines that God 
 
 looks 
 
2o6 The Jixth Sign Part III. 
 
 looks on his Experiences as a Dignity in him, as he looks on 'cm 
 himfelf ; and that he gliders as much in Goal's Eyes, as he does in his 
 own. And thus he truRs in what is inherent in him, to make him 
 fhine in God's Sight, and recommend him to God : and with this 
 Encouragement he goes before God in Prayer ; and this makes him 
 exped much from God ; and this makes him think that Chrift loves 
 him, and that he is wiHing to cloatli him with his"" Righteoufnefs ; 
 becaufehe fuppofes that he is taken with his ^Experiences and Graces. 
 And this is a high Degree of living on his own Righteoufnefs ; and 
 fuch Perfons are in the high Road to Hell. Poor deluded Wretches, 
 who think they look fo gliftering in God's Eyes, when they are a 
 Smoke in his Nofe, and are many of 'em more odious to him, than 
 the moft impure Beaft in Sodom, that makes no Pretence to Religion ! 
 To do as thefe do, is to live upon Experiences^ according to the true 
 Notion of it ; and not to do as thofe, who only make ufe of fpiritual 
 Experiences, as Evidences of a State of Grace, and in that Way re- 
 ceive Hope and Comfort from 'em. 
 
 There is a Sort of Men, who indeed abundantly cry down Works, 
 and cry up Faith in Oppofition to Works, and fet up themfelves 
 very much as evangelical Perfons, in Oppolition to thofe that are of 
 a legal Spirit, and make a fair Shew of advancing Chrift and the Gof- 
 pel, and the Way of freeGrace ; who are indeed fome of the greatell 
 Enemies to the Gofpel Way of free Grace, and the moft dangerous 
 Oppofers of pure humble Chriftianity. f 
 
 << Take not every Opinion and Do6trine from Men or Angels, 
 
 " that bears a fair Shew of advancing Chrift ; for they may be 
 
 *•' but the Fruits of evangelical Hypocrify and Deceit ; that be- 
 
 *' ing deceived themfelves, may deceive others too ; Match. 7. 
 
 " 15. Beware of them, that come in Sheep's Cloathing ; in the In- 
 
 " nocency. Purity and Meeknefs of Chrift and his People, but 
 
 " imunrdly are Wolves, proud, cruel, cenforiors, /peaking Evil 
 
 *' of what they know not. By their Fruits you Jhall know them. 
 
 *< Do not think beloved, that Satan will not feek to lend De- 
 
 <' lufions among us. And do you think thefe Delufions will 
 
 *' come out of the popifh Pack, whofe Inventions fmell above 
 
 *' Ground here ? No, he muft come, and will come with more 
 
 '' evangelical, fine-fpun Devices. It's a Rule obferved amongft 
 
 "' Jr'uits, at this Day, if they would conquer Religion by Sub- 
 
 *'• tiliv, never oppofe Religion with a crofs Religion ; but fet it 
 
 ^' againft itfelf : So oppofe the Gofpel by the Gofpel. And 
 
 ^' look, as Churches pleading for Works, had new invented de- 
 
 ^< vifed Works j fo when Faith is preached. Men will have 
 
 " their 
 
Part III, of graciom Affcclmis, 207 
 
 There is a pretended great Humiliation, and being dead to the 
 Law, and emptied of Self, which is one of the biggeft and mo(t elated 
 Things in the World. Some there are, who have made great Pro 
 feflion of Experience of a thoro'Worlc of theLaw on their ownHearts, 
 and oi being brought fully ofF from Works ; whofe Converfation has 
 favoured moll of a Self-righteous Spirit, of any that ever 1 had Op- 
 portunity to obferve. And fome who think themfelves quite emptied 
 of thcmfclvcs, and are confident that they are abafcd in the Durt, are 
 full as they can h.3ld with the Glory of their own Humility, and hftcd 
 up to Heaven with an high Opinion of their Ab:irement. Their Hu- 
 mility is a fwelhng, fclf-conceited, confident, (howy, noifv, afiumina; 
 Humility. It fcems to be the Nature of fpiritual Pride to make Men 
 conceited and oftentatious of their Humility. This appears in that 
 firft-born of Pride, among the Children of Men, that would be called 
 His Holinefs^ even the Man of Sin, that exalts himfclf above all that 
 is called God or is worfhipped ; he ftyles himfelf 6'^;i;(7;// of Ser'vants ; 
 and to make a Shew of Humility, wafhes the Feet of a Number of 
 poor Men at his Inauguration. 
 
 For Perfons to be truly emptied of thcmfelves, and to be poor in 
 Spirit, and broken in Heart, is quite another Thing, and has other 
 Effects, than many imagine. 'Tis altonifhing how greatly many rre 
 deceived about themfelvcs as to this Matter, imapining themfclves 
 moft humble, when they are moft proud, and their Behavioar is real- 
 ly the moft haughty. The Deceitfulnefs of the Heart of Man ap- 
 pears in no one Thing fo much, as this of fpiritual Pride and Self- 
 Righteoufnefs. The Subtilty of Satan appears in it's Height in his 
 managing of Perfons with Refpedt to this Sin. And perhaps one 
 Reafon may be, that here he has moft Experience : He knows the 
 Way of it's coming in ; he is acquainted with the fccret Springs of 
 it ; it was his own Sin. — Experience gives vaft Advantage in leading 
 Souls, cither in Good or Evil. 
 
 But tho' fpiritual Pride be fo fubtil and fecret an Iniquity, and com- 
 monly appears under a Pretext of great Humility ; yet there are two 
 Things by v^hich it may ( perhaps univerfally and furely ) be difcover- 
 ed and diftinguiihed. 
 
 The yf/y'? Thing is this ; He that is«under the Prevalence of this 
 Diftemper, is apt to think highly of his Attainments in Religion, as 
 
 *' their new Inventions of Faith. I fpeji: . ot this againft the 
 
 " Do(Slrine of Faith, where it is preachc ; but am glad of it ; 
 
 '' Nor that 1 would have Men content 'iiemfelves with every 
 
 '' Form of Faith ; for I believe that >oft Men's P'aith needt 
 
 *' confirming or trying. But I fpc-^ . to prevent Danger on 
 
 " thatHaiid. '' Shepard'^ JParablg Part L p. 122. 
 
 comparing 
 
2o8 7he fixth Sign Part III. 
 
 comparing himfelf with others. 'Tis natural for him to fall into 
 that Thought of himfelf, that he is an eminent Saint, that he is very 
 high amongft the Saints, and hasdiftinguifliingly good and great Ex- 
 periences. That is the fecret Language of his Heart, Luke i8. ii. 
 God^ I thank ihec^ that I am not as other Jllen. And Ifai. 65. 5. I a??i 
 holier than thou. Hence fucli are apt to put thcmfclvTS forward a- 
 mong God's People, and as it were to take a Ijigh Seat aniong them, 
 as if there was no Doubt of it but it belonged to them. 
 They, as it were, naturally do that which Chrift condemns, Luke 14, 
 ';, &c. take the higheJJ Room. This they do, by being forward to 
 take upon 'cm the Place and Bufinefs of the Chief ; to guide, teach, 
 direfi: and manage ; They are confident that they are Guides to the Blind, 
 a Light of them ivhich are in Darknefs^ InJlruSiors of the Foolijh, Tea- 
 chers of Babes^ Rom. 2. 19, 20. 'Tis natural for them to take it 
 Jbr granted, that it belongs to them to do the Part of Dictators and 
 Matters in Matters of Religion ; and fo they implicitly afFedt to 
 be called of Men Rabbi., which is by Interpretation Majier^ as the 
 Pharifees did, Matth. 23. 6, 7. i. e. They are apt to expe6l that 
 others fliould regard 'em, and yield to 'em, as Mafters, in Matters of 
 Religion. :|: 
 
 But he whofe Heart is under the Power of chriftian Humility, is 
 of a contrary Difpofition. If theScriptures are at all to be relied on, 
 fuch an one is apt to think his Attainments in Religion to be com- 
 paratively mean, and to efteem himfelf low among the Saints, and 
 one of the leaft of Saints. Humility, or true Lowlinefs of Mind, 
 difpofes Perfons to think others better than themfclves ; Phil. 2. 3. 
 In Lowlinefs of Mind, let each cjlee^n others better than themfclves, 
 HeHce they are apt to think the loweft Room belongs to them ; and 
 their inward Difpofition naturally leads them to obey that Precept of 
 our Saviour, Luke 14. 10. 'Tis not natural to them to take it up- 
 on 'em to do thePart of Teachers ; but on the contrary ,they are dif- 
 pofed to think that they are not the Perfons, that others are fitter for 
 it than they ; as it was with Mofcs and fererniah (Exod. 3. 11. fer, 
 I. 6.) tho' they were fuch eminent Saints, and of great Knowledge. 
 It is not natural to them to think that it belongs to them to teach, 
 but to be taught : They are much more eager to hear, and to re- 
 ceive Inftru^lion from ethers, than to didlate toothers ; Jam. i. 19. 
 Be ye fwift to hear, flnv to [peak. And when they do fpeak, 'tis not 
 
 There be two Things wherein it appears that aMan has only 
 common Gifts, and no inward Principle ; i. Thefe Gifts 
 ever pufF up, and make a Man (omething in his own Eyes, 
 r.s the Corin'Jnan Knov/ledge did ; and many a private Man 
 thinks himfolf fit to be aiMinifttr ". Shepard'^ Parable, Part 
 p. 181, J^?.. 
 
 natural 
 
Part III. of gracious yiffcBioin. 209 
 
 natural to them to fpeak with a bold, maftcily Air ; hut Humility 
 dirpofes 'cm rather to fpeak trembling. Hofea 13. r. //7;r;;Kphraim 
 fpaki tremhling^ he exalted himfelf in Ifracl ; but vjhcn he cffcndcd in 
 Baal j/>t' died. They are not apt to airumeAuthority,and to take upon 
 'em to be chief Managers and Mafteis ; but rather to be fubje6l to 
 others; Jam. 3. i, 2. Be mt many Majlcrs. i Pet. 5. 5. All cj 
 you lefuhje^ one to another ^ and be cloathed with Humility, f.pli. r. 2 1 . 
 Submitting your fclves one to another^ in the Fear of Gcd. 
 
 There are fomc Pcrfon's iLxperienccs that naturally woik tluitWay, 
 to make them think higlily of their Experiences ; and iliey do oficn 
 thcmfelves fpeak of theirExpcricnccs as very great and extraordinary j 
 ihey freely fpeak of the ^/v<7/ Things they have met ivith. This may 
 hz fpoken, and meant in a good Scnfc. In one Senfe, every Degree 
 oi' Javing Mercy is a ^rtv?/ T7;///^ : It is indeed a Thing ^^;rrv.', yea, 
 tajinitely greats for God to bcftow the Icafl Crumb of Child renG Orcac. 
 on fuch Dogs 2s we arc in our fclvcs ; and the more humble a Pci 
 fun is that hopes that God has beftowed fuch Mercy on him, tiiC 
 more apt will he be to call it a great Thing that he has met with, in 
 this Senfe. ^Mt'iihy great Things which thry have experienced, they 
 mean comparatively great fpiritual Experiences, cr great compared 
 with others Experiences, or beyond what is ordinary, which is evi- 
 dently oftentimes the Cafe ; then for aPerfon to fay, I have met with 
 great Things, is the very famcThing as to fay, I am an e?ninent Saint, 
 and have more Grace thnn ordinary : for to have great Experiences, 
 if the Experiences be true and worth the telling of, is the fameThing 
 as to have great Grace : there is no true Experience, but the Exer- 
 cife of Grace ; and exactly according to the Degree of true Expe- 
 rience, is the Degree of Grace and Holinefs. The Perfons that talk 
 thus about their Experience?, when they give an Account of them, 
 expe<5l that others fhould admire 'cm. Indeed they don't call it 
 Boafting to talk after this Manner about their Experiences, nor do 
 they look upon it as any Sign of Pride ; becaufc they fay, they knew 
 that it luas not they that did it, it was free Grace, they are the grcatT kings 
 that God has done for them, ihey luould acknowledge the great Mercy God 
 has/Jjoiun them, and mt make light of it. But {o it was with the Pha- 
 rifee that Chrill tells us of, Luke 18. He in Words gave God the 
 Glory of making him to differ from other Men; Gcd I thank thee, 
 fays he, that I am not as other Men f. Their verbally afcribing it to 
 
 t Calvin, in his Inftitutions, B. 3. Chap. 12. §7. fpeaking of 
 tliis Pharifee, obferves, " That in his outward ConfeiHon he 
 '' acknowledges that the Righteoufnefs that he has is the Gift 
 *' of God: iBut (fays he) becaufc he trufts //;^/ ^^ /i Righiccus, 
 " he goes away out of the Prefence of God, unacceptable and 
 ^« odious ". P the 
 
210 Thefixth Sigfi Part III. 
 
 the Grace of God, that they are holler than other Sainfs, don't hinder 
 their Forwardnef^ to think fo highly of thelrHolinefs being a fureEvi- 
 dence of the Pride and Vanity oftheir Minds. If they were under 
 the Influence of an humble Spirit, their Attainments in Religion 
 wo'jhd not hz (o apt to (hine in their own E)cs, nor would they be fo 
 much in admiring their own Beauty. The Chrifiians that are really 
 the mod eminent Saints, and therefore have the moft excellent Ex- 
 perience?, and are great c,^ in the Kingd:m of Heaven ^ humble ihemfclves 
 as a little Child ^ Marth. i8. 4. Bccaufo they look on ihemfcKcs as 
 but little Children ill Grace, and their A:t.iinments to be but the 
 Attainments of Babes in Chrift, and are adoniflied ar, and afliamed 
 of the low Degrees of their Love, and their Thankfulnefs, and their 
 little Knowledge of God. Mofes when he had been converfing with 
 God in the Mount, and his Face (hone fo bright in the Eyes of others, 
 as to da?:zle their Eyes, wiji not that his Face JJwie. There are fonie 
 Pcrfons that go by the N.ime of high ProfelTors, and fomevvill own 
 ihemfclves to be high ProfcfTors ; but eminently humble Saints, that 
 will fhine brighteft in Heaven, are not at all apt to profefs high. I 
 ilon't believe there is an eminent Saint in the World that is a high 
 ProfelTor. Such will be much more likely to profefs themfelves to 
 be the leafl: of all Siint;?, and to think that every Saint's Attainments 
 and Experiences arc higher than his. I| 
 
 Luther^ Tis. his Words are cited by Rutherford^ in his Difplay of 
 the fpiritual Antichrifl^ p. 14-^, 144. fays thus, *' So is the Life 
 •^•-of a Chriflian, that he that has begun, feems to himfelf to 
 " have nothing ; hjt flrivcs and prefTcs forward, that he may 
 *' apprehend. WhenceP^/// fays, / count not ir.y felf to have ap~ 
 '" prehendt'd. For indeed nothing is more pernicious to a Belie- 
 " ver, than that Prcfumption, that he has already apprehended, 
 '' and has no further Need of feeking. Hence alfo many fall 
 ■•' back, and pine away in fpiritual Security and Slothfulnefs. 
 ^' So Bernard (:\ys. To fland Jlill in God' s Way, is to go back, 
 *' Wherefore thi3 remains to him that has begun to be a Chrif- 
 -' tian, to think that he is not yet a Chriftian, but to ft-ek that 
 *' he may -he ;.Ch,i,1ian, that he may glory with ."^.v/, I am not, 
 *' but I delire to be \ a Chriftian not yet finiflifd, but only in his 
 ^- Beginning-. Therefore he is not a Chriftian, that is a Chrif- 
 *■* tian, thit is. He that thinks himfelf ;i finiflicd Chriftian, and 
 • IS not fenfible h- w he falls fhort. We reach after Heaven, 
 ^' iv.it are not in FIcaven. Woe to him thjt is wholly renewed 
 *' that is, that thinks himfelf to be fo. That Man, without 
 *' D.)ubt, has never {i:^ much ar, b?fi;un to he renewed, nor did 
 " he ever t^lte what it is to be a Chrifti.m.'* 
 
 Such 
 
Part III. of gracious J ff'e5f ions. z\i 
 
 , Such is the Nature of Oracc, and of true fpiritual Light, tliat they 
 naturally difporo the Saints in (he prcfint Statj, to look upctn their 
 Grace and GooJnefs little, and their Deformity great. And they 
 that have the mofl Grace and fpiritual Light, ot any in this Woild, 
 have moft of this Difpofition. As will appear moft cIclw and evident 
 to any one that foberly and thoroughly weighs the Nature andRcafon 
 of Things, and confidcrs the Things following. 
 
 7bat Grace and Holinefs is worthy to he cailed little, that is, little 
 in Comparifon of what it ought to be. And fo it foenis to c i;e that 
 is truly ^';racious : For fucli an one has his Eve uprn the Rule of his 
 Duty; aConformityto that is what he aims at ;it is what hisSoul firng- 
 gles and reaches after ; and it is by that that he eftimatcs and judges 
 of v/hat he docs, and what he has. To a gracious Scul, and efpe- 
 cially to one eminently gracious, that Holinefb appears little, which 
 .s little of what it ihould be ; little of what he fees infinite Rcafun 
 for, and Obligation to. If his Holinefs appears to him to be at a 
 vaft Diftance from this, it naturally appears defpicahle in Iiis Kyev, 
 and not worthy to be mentioned as anv Beauty or Amiablenefs iti 
 him. For the like Reafon as a hungry Man naturally accounts that 
 which is (ct before him, but a little P'ood, a fmall Matter, not worth 
 mentioning, that Is nothing in Comparifon of his Appetite. Or a^ 
 the Child of a great Prince, tliat is jealous for the Flonour of his \'a ■ 
 thex, and beholds the Refpect which Men (hew him, naturally looJc^ 
 oa that Honour and Refpect very little, and not worthy to be re- 
 garded, which is nothing inComparifon of that, which the Dignity oi 
 his Father requires. 
 
 _ But that is the Nature of true Grace and fpiritual Light, that it 
 opens to a Perfon's View the infinite Reafon there is that he fhould 
 be holy in a high Degree. And the more Grace he has, the more 
 this is open'd to View, the greater Senfe he has of the infinite Ex- 
 cellency and Glory of the divine Being, and of the infinite Dignity of 
 the Pcrfon of Chriff, and the boundlefs Length and Bieadth, and 
 Depth and Height, of the Love of Chrift to Sinners. And as Grace 
 encreafts, the Field opens more and more to a d iff ant View, 'cill the 
 Soul is fvvallowed up with the V^affncfs of the Objcdl, and the Perfoii 
 is affoniflied to think how much it becomes him to love this God, and 
 this glorious Redeemer, that has fo loved Man, and how little he docs 
 love. And fo the more he apprehends, the more the Smallnefs of 
 his Grace and Love appears ftrange and wonderful : And therefore is 
 more ready to think that others are beyond him. For wondrino at 
 the Littlenefs of his own Grace, he can fcarccly believe that fo (Grange 
 a Thing happens to other Saints : *Tis ama/.ing to him, that one 
 that is really a Child of God, and that has -.iclually received the faving 
 Benefits of that unfpeakable Love ©f Chrifi, (hould love no more : 
 And he is apt to look upon it as a Thing peculiar tohimfelf, a ftrange 
 
 P 2 and 
 
212 ^be fixth Sign Part III.' 
 
 and exempt Inftance ; for he fees only the outfide of other Chriftians, 
 but he fees his own infide. 
 
 Here the Reader may poflibly object, that Love to God is really in- 
 creafcd, in Proportion as the Knowledge of God is increafed ; and 
 therefore how Ihoald an Increafc of Knowledge in a Saint, make 
 his Love apcar lefs, in Coniparifon of what is known ? To which I 
 anfwer, that ahho' Grace and tlie Love of God in the Saints, be an- 
 fvverablc to the Degree of Knowledge or Sight of God ; yet it is not 
 in Proportion to the Objed fecn k known. The Soul of a Saint, by 
 having fomcthing of God open'd to Sight, is convinced of much more, 
 than is feen. There is lomething that is feen, that is wonderful s 
 and that Sight^brings with it a Itrong Conviction of fomething vaftly 
 beyond, that is not immediately fecn. So that the Soul, at the 
 fame Time, is aftonifhed at it's Ignorance, and that it knows fo little, 
 as well as that it loves fo little. And as theSoul, in a fpiritual 
 V^iew, is convinced of infinitely more in the Obje(Sl, yet beyond 
 Sight i fo it is convinced of the Capacity of the Soul, of knowing 
 vaitly more, if Clouds and Darknefs were but removed. Which 
 caufcs the Soul, in the Enjoyment of a fpiritual View, to com- 
 plain greatly of fpiritual Ignorance, and Want of Love, and long and 
 reach after more Knowledge, and more Love. 
 
 Grace and the Love of God in the moft eminent Saints in this 
 World, is- truly very little in Ccmparifon of v/hat it ought to be. .Re.- 
 caufc the liighefl Love, that ever any attain to in this Life, is pooj:,; 
 cold, exceeding Iaw, and not worthy to be named in Comparifon of 
 whit our Obligations appear to be, from, the joint Confidcration of 
 thxfe two Things ; viz. i. The Reafon God has given us to love 
 him, in the Manifeftations he has made of his infinite Glory, in his 
 W^ord, and in his Works ; and particularly in the Gofpel of his Son, 
 and what he has done for finful Man by him. And 2. The Capaci- 
 ty there is in the Soul of Man, by thofe intellectual Faculties which 
 l.iod lias given it, of feeing and undciftanding thcfe Reafons,whichGod 
 has 7iven us to love him. How fmali indeed is the Love of the moft 
 eminent Saint on E<irth, in Comparifon ofwhatthefe Things jointly 
 r-.onfidercd do require ! And this Grace tends to convince Men of; 
 •:.:id efpecially eminent Grace : for Grace is of the Natuie of Light, 
 and brings Truth to View. And therefore, he that has much Grace, 
 appreb.ends much more than others, that great Height to which his 
 Love ought to afccnd ; and he fees better than others, liow little a 
 Way he has rlfcn towards that Height. And therefore, cliimating 
 •hi.) Love by the whole Height of his Duty, hence it appears aflonifh- 
 ♦ngly little and low in his Eyts. 
 
 J. iAnd the eminent Saint, having fuch a Convi6lion of the high De- 
 crree in which he ought to love Ciod, this fliews him, not only the 
 Littlenefs. of his Grace, but the Grcatncfii of hij rcmaiiiing Corrupti- 
 on. 
 
Part III. cf gracious JJccfiojis, 213 
 
 on. In order (o judge how much Corruption or Sin wc have remain- 
 ing in uSjWC muit takeourMeafure from thaiHeight to which thcRule 
 of our Duty extends : The whole of the Diftance we arc at from 
 that Height, is Sin : For failing of Duty is Sin ; otherwifc our Duty 
 is not our Duty ; and hy how much the more wc fall fliort of our 
 Duty, fo much the more Sin have we. Sin is no other than Difa- 
 greablenefs, in a moral Agent, to the Law, or Rule of his Duty. 
 And therefore the Degree of Sin is to be judged of by the Rule : So 
 much Difagrcablcnefs to the Rule, fo much Sin, whether it be in 
 Vefe^ or Excefs, Therefore if Men, in their Love to God, don't 
 come up half way to that Height which Duty requires, then they have 
 more Corruption in their Hearts than Grace ; becaufe there is more 
 Goodnefs wanting,than is there ; and all that is wanting isSin : it is an 
 abominable Defc6l ; and appears fo to the Saints, efpecially thofe that 
 are eminent ; it appears exxeeding abominable to them, that Chrift 
 fhould be loved fo little, and thanked fo little for his dying Love j it 
 is in their E) es hateful Ingratitude. 
 
 And then the Increafe of Grace has a Tendency another Way, 
 to caufe the Saints to think their Deformity vaiily more than their 
 Goodnefs : It not only tends to convince them that their Corruption 
 is much greater than their Goodnefs ; whith is indeed theCafe : But 
 it alfo tends to caufe the Deformity that there is in the leaft Sin, or 
 t^e leaft Degree of Corruption, to appear (o great, as vaftly to out- 
 weigh all the Beauty there is in their greateft Holinefs : For this alfo 
 is indeed the Cafe. For the leaft Sin iigainft an infinite God, has an 
 infinite Hatefulnefs or Deformity in it ; but the highcft Degree of 
 Holinefs in a Creature, has not an infinite Lovelinefs in it : And 
 therefore the Lovelinefs of it is as nothing, in Comparifon of the De- 
 formity of the leaft Sin. That every Sin has infinite Deformity and 
 Hatefulnefs in it, is moft demonftrably evident ; becaufe what the 
 Evil, or Iniquity, or Hatefulnefs of Sin confifts in, is the violating of 
 an Obligation, or the being or doing contrary to what we fhould be 
 or do, or are obliged to. And therefore by how much the greater 
 the Obligation is that is violated, fo much the greater is the Iniquity 
 and Hatefulnefs of the Violation. But certainly our Obligation to 
 love and honour any Being, is in fome Proportion to his Lovelinefs 
 and H?nourablenefs, or to his Worthinefs to be loved and honoured 
 by us ; which is the fame Thing. We are furely under greater Ob- 
 ligation to love a more lovely Being, than a lefs lovely : And if a 
 Being be infinitely lovely or worthy to be loved by us, then our Ob- 
 ligations to love him, are infinitely great : And therefore, whatever 
 is contrary to this Love, has in it infinite Iniquity, Deformity and 
 Unworthinefs. But on the other Hand, with Refped to our Holi- 
 nefs or Love to God, there is not an infinite Worthinefs in that. 
 The Sin of the Creature againft God, is ill-deferving and hateful m 
 
 P J Proportion 
 
214 The fxtb Sign Part IH. 
 
 Proportion to the Diftance there is between God and the Creature : 
 ThcGreatnefs of the Obje£l, and the Meanncfs and Inferiority of the 
 Subjc<5l, aggravates it. But 'tis the revcrfe with Regard to the 
 VVorthinefs o{ the Refpc£l of the Creature to God ; 'tis worthkfs^ 
 and not worthy, in Proportion to the Meannefs of tiie SubjetSt. So 
 much the greater the Diftance between God and the Creature, (o 
 much the lefs is the Creature's Refpecl worthy of God's Notice or 
 Regard. The great Degree of Superiority, increafes the Obhgation 
 on the Inferiour to regard the Superiour ; and {o makes the Want 
 of Regard more hateful : But the great Degree of Inferiority dimini- 
 shes the Worth of the Regard of the Inferiour ; becaufe the more 
 he is inferiour, the lefs is he worthy of Notice, the lefs he is, the lefs 
 is what he can offer worth ; for he can offer no more than himfelf, 
 in offering his beft Refped ; and therefore as he is little, and little 
 worth, fo is his Refped little worth. And the more a Perfon has 
 of true Grace anJ fpiritual Light, the more will it appear thus to 
 him -, the more will he appear to him.felf infinitely deformed by Rea- 
 fon of Sin, and the lefs will the Goodncfs that is in his Grace, or 
 ?,ood Experience, appear in Proportion to it. For indeed it is no- 
 thing to it : It is lefs than a Drop to the Ocean : For finite bears no 
 Proportion at all to tfeat which is infinite. But the more a Perfon 
 has of fpiritual Light, the mere do Things appear to him, in this 
 Refpefl, as they are indeed. Hence it mod demonftrably appears, 
 that true Grace is of that Nature, that the more a Perfon has of it, 
 with remaining Corruption, the lefs does iiis Goodnefs and Holinefs 
 appear, in Proportion to his Deformity ; and not only to his palt 
 Deformity, but to his prefent Deformity, in the Sin that now ap- 
 pears in his Heart, and in the abominable Defects of his higheft and 
 heft Affe6lions, and brighteil Experiences. 
 
 The Nature of many high religious Affections, and great Difco- 
 veries (as they are called) in many Perfons that I have been ac- 
 quainted with, i) to hide and cover over the Corruption of their 
 Hearts, and to make it feem to them as if ail their Sin was gone, and 
 to leave them without Complaints of any hateful Evil left in them ; 
 (tho* it may be they cry out much of their part Unworthincfs) a fure 
 and certain Evidence that their Difcoverics (as they call them) are 
 Darknefs and not Lij^ht. 'Tis Darknefs that hides Men's Pollution 
 and Deformity ; but Light let into the Heart difcovcrs it, fearches 
 it out in its fecret Corners, and makes it plainly to appear ; efpe- 
 cially that penetrating, all-fcarching Light of God's Holinefs and 
 Glory. *Tis true that faving Djfcoveries may for the prefent hide 
 Corruption in one Senfe ; they reftrain the pofitlve Exercifes of it, 
 fuch as Malice, Envy, Coveteoufncfs, Lafcivioufnefs, Murmuring, 
 iffc. but tiKy bring Corruption to Light, in that which is privative, 
 'uiz* that there is no more Love, no more Humilty, no mweThank- 
 
 fulnefs. 
 
Part III. of graciom Jlfj'e^tom. \ \ 5 
 
 fulnefs. Which Dcft6ls appear moft hateful, in the Kycs of (liofc 
 who have the moft eminent Kxercifes of Grjice ; and are vciy bur- 
 cienfomCj.and caufe the Saints to cry out of thcirLeanncTs, and odious 
 Pride and Ingratitude. And whatever pofitivc Excrcifes of Corrup- 
 tion, at any Time arife, and mingle themfelves with eminent scStings 
 of Grace, Grace will exceedingly magnify the View of them, and 
 render their Appearance far more heinous and horrible. 
 
 The more eminent Saints are, and the more they have of the Light 
 cf Heaven in their Souls, the more do they appear to thcmfclver-, is 
 the mofl eminent Saints in this World (\o^ to the Saints and Angeli, 
 in Heaven. How can we rationally fuppofe the moft eminent Saints 
 on Ea-rtu rippear to them, if beheld any othcrwife, than covered over 
 with the Righteoufnefs of Chrift, and their Deformities fwallowed 
 up and hid in the Corufcation of the Beams of his abundant Glory 
 and Love ? How can we fuppofe our moft ardent Love and Praifes 
 appear to them, that do behold the Beautv and Glory of God with- 
 out a Veil ? How does our higheft Thankfulnefs for the d}!rg Love 
 of Chrift appear to them, who fee Chrift as he is, who know as 
 they are known, and fee the Glory of the Perfon of him that died, 
 and the Wonders of his dying Love, without any Cloud or Dark- 
 nefs ? And how do they look on the deepeft Reverence and Humi- 
 lity, with which Worms of the Duft on Earth approach that infi- 
 nite Majefty, which they behold ? Do they appear great to them, 
 or fo much as worthy of the Name of Reverence and Humility, in 
 thofe that they fee to be at fuch an infinite Diftance from that great 
 and holy God, in whofe glorious Prefence they are ? The Reafon 
 why the higheft Attainments of the Saints on Earth appear fo mean 
 to them, is becaufe they dwell in the Light of God's Glory, and fee 
 God as he is. And it is in this Refpe6t with the Saints on Earth, as 
 it is with the Saints in Heaven, in Proportion as they are more emi- 
 nent in Grace. 
 
 I would not be underftood that the Saints on Earth have, in all 
 Refpe6^s, the worft Opinion of themfelves, when they have moft of 
 the Exercife of Grace. In many Refpe6ts *tis otherwife. With 
 Refpecf to the pofitive Exercifes of Corruption, they may appear to 
 themfelves freeft and belt when Grace is moft in Exercife, and worft 
 when the Actings of Grace are loweft. And when they compare 
 themfelves with themfelves, at different Times, they may know, 
 when Grace is in. lively Exercife, that *tis better with them than it 
 was before, (tho* before, in the Time of it, they did not fee fo much 
 Badnefs as they fee now) ; and when afterwards they fmk again in 
 the Frame of their Minds, they may know thatjhey fink, and have 
 a new Argument of their great remaining Corruption, and a ratUnat 
 Convidlion of a greater Vilenefs than they faw before ; and may 
 have more of a Senfe of Guilt, and a kind of legal Senfe. of their 
 
 Sinfulnefs, 
 
2i6 lihe fixth Sign Part III. 
 
 Sinfulnefs, by far, than when in the lively Exercife of Grace. But 
 yet it is true, and demonftrable from the foremention'd Confidera- 
 tions, that the Children of God never have fo much of a fenfihle and 
 fpiritual Convidlion of their J^eformity ; and fo great and quick and 
 abafmg a Scnfe of their prefent Vilenefs and OJioufnefs, as when 
 they are higheft in the Exercife of true and pure Grace ; and never 
 are they fo much difpofed to fet themfelves low among Chriftians zb 
 then. And thus he that is greateji in the Kingdom^ or moft eminent 
 in the Church of Chrift, is the fame that humbles hhnfelf^ as the leaft 
 Infant among them ; agreeable to that greatSaying of Chrift, Matth. 
 i8. 4. 
 
 A trueSalnt may know that he has fome trueGrace : And the more 
 Grace there is, the more eafily is it known ; as was obferved and 
 proved before. But yet it does not follow, that an eminent Saint is 
 .eafily fenfible that he is an eminent Saint, when compared with o- 
 thers.— I will not deny that it is polTible, that he that has much 
 Grace, and is an eminent Saint, may know it. But he won't be 
 apt to know it : It won't be a Thing obvious to him : That he 
 is better than others, and has higher Experiences and Attainment?, 
 is not a foremoftThought ; nor is itThat which, from Time toTime, 
 readily offers it felf : It is a Thing that is not in his Way, but lies 
 far out of Sight : He muft take Pains to convince himfelf of it : 
 There will be need of a great Command of Reafon, and a high De- 
 gree of Striclnefs and Care in arguing, to convince himfelf. And 
 if he be rationally convinced, by a very ftri6l Confideration of his 
 own Experiences, compared with the great Appearances of low De- 
 grees of.CTrace in fome other Saints, it will hardly feem real to him, 
 that he has more Grace than they : And he'll be apt to lofe the 
 Convidtion, that he has by Pains obtained : Nor will it feem at all 
 natural to him to act upon that Suppufition. And this may be laid 
 down as an infallible Thing, That the Perfon who is apt to think that 
 he^ as cf>?npared with others, is a very ^eminent Saint, much dijUnguiJJjed 
 in chrijiian Experience, in whom this is a jirjl Thought, that rijes of it 
 felf, and naturally offers it felf ; he is certainly ?nijfaken ; he is no emi- 
 nent Saint ; but under the great Prevai lings of a proud and felf righteous 
 Spirit. And if this be habitual with the Man, and is ftatedly the 
 prevailing Temper of his Mind, he is no Saint at all ; he has not the 
 leaft Degree of any true chriftian Experience ; fo furely ^s the Word 
 of God is true. 
 
 And that Sort of Experiences that appears to be of that Tendency, 
 and is found from Time to Time to have that EfFe£l, to elevate 
 the Subject of them with a great Conceit of thofe Experiences, is 
 certainly vain and deluiive. Thofe fuppofcd Difcoveries that natu- 
 rally blow up the Perfon with an Admiration of the Eminency of 
 his Difcoveries, and hll hmi with Conceit, that now he has feen, and 
 
 knows 
 
Part III. of gracious Affcdlions, 217 
 
 knows more than moft other Chriftians, have nothing of the 
 Nature of true fpiritual Light in them. All true fpiritual Know- 
 ledge is of that Nature, 'that the more a Perfon has of it, the more is 
 lie fcniible of his own Ignorance ; as is evident by i Cor. 8. 2. He 
 that thinkcih he knoweth any Things he knoweth nothing yct^ as he ought 
 to know, yfgur when he had a great Difcovery oi God, and Senfc 
 of the wonderful Height of his Glory, and of his marvellous Works, 
 and cries out of his Greatnefs and Incomprehcnfiblenefs ; at the fame 
 Time, had the deeped Senfe of his bruitifh Ignorance, and lookM 
 upon himfclf the moft ignorant of all the Saints ; Prov. 30. 2, 3,4. 
 Surely I am tnore brut'ijh than any Man, and have not the Vnderjlanding 
 of a Man : I neither learned IViJdom, nor have the Knnuledge of the 
 Holy. JV ho hath afcended up into Heaven, or defcendcd? Who hath 
 gather id the JVind in his Fijls P fVho hath hound the JVaters in a 
 Garment ? If ho hath cjlahlijhed all the Ends of the Earth ? What is 
 his Name ? And what is his Son's Name ? If (hou canft tell. 
 
 For a Man to be highly conceited c f his fpiritual and divine Know- 
 ledge, is for him to be wife in his own Kyes, if any Thing is. And 
 therefore it comes under thofe Prohibitions, Prov. 3. 7. Be not wife 
 in thine own Eyes. Rom. 12. 16. Be not wife in your oivn Conceits. 
 And brings Men under that Wo, Ifai. 5. 21. Wo unto thc?n that are 
 ivife in their own Eyes, and prudent in their own Sight. Thofe that are 
 thus wife in their ownEyes, are fome of the leaft likely to getGood of 
 any in the World. Experience fhews the Truth of that, Prov. 26. 
 12. Se^fl thou a Man ivife in his own Conceit F There is more Hope of 
 a Fool than of him. 
 
 To this fome may obje£l, That the Pfahnift, when we muft fup- 
 pofe that he was in a holy Frame, fpeaks of his Knowledge as emi- 
 nently great, and far greater than that of other Saints, Pfal. 119. 
 99, 100. / have more Vnderjlanding than all my Teachers : For thy 
 TeJli?nonics are my Meditation. I underjland more thgn the Ancienl: : 
 Becaufe I keep thy Precepts. 
 
 To this I anfwer two Things : 
 
 Firfl, There is no Reflraint to be laid upon the Spirit of God, 
 (as to what he (hall reveal to a Prophet, for the Benefit of hisChurch) 
 who is fpeaking or writing under immediate Infpiration. The Spirit 
 of God may reveal to fuch an one, and di(5tatc to him, to declare- 
 to others, fecret Things, that other wife would be hard, yea impofll- 
 ble for him to find out. As he may rcvea! to him Myfteries, that 
 otherwife would be above the Reach of his Reafon ; or Things in a 
 diftant Place, that he can't fee ; or future Events, that it would be 
 impoflible for him to know and declare, if they were not extraordi- 
 narily revealed to him. So the Spirit of God might reveal to David 
 this diflinguifhing Benefit he had received, by converftng much with 
 God's Teftimonies j and ufc him as hii Inftrument to record it for 
 
 th^ 
 
2iS TheJixthSign Part III. 
 
 the Benefit of others, to excite them to the like Duty, and to ufe 
 the fame Means to gain Knowledge. Nothing can be gathered con- 
 cerning; the natufc'l Tendency of the ordhiary gracious Influences of 
 the Spirit of GoJ, from that, that £)^i; A'/ declares of [\\s diftinguifh- 
 ing Knowledge under the extraordinary Influences of God's Spirit, 
 immediately dilating to him the divine Mind by Infpiration, and 
 ufing David as his Inftrument to write what he pleafed for the Be- 
 nefit of his Church ; any more than wc can reafonably argue, that 
 it is the natural Tendency of Grace to incline Men to curfe others, 
 and wifh the moft dreadful Mifery to *cm that can be thought of, 
 bccaufe David, under Infpiration, often curfes others, and prays 
 tJLit fuch Mifery may come upon thsm. 
 
 Secondly, It is not certain that the Knowledge David hce fpeaks 
 of, is fpiritual Knowledge, wherein Holinefs does fundamentally con- 
 fift. But it may be that greater Revelation which God made to him 
 of the Mcjjiah, and the Things K^i his future Kingdom, and the far 
 nioie clear and extenfive Knowledge that he had of the MylterieS 
 and DotSlrlnes of the Gofpel, than others ; as a Reward for his keep- 
 ing God'sTertimonies. In this, it is apparent by the Book ofPfalms, 
 that David far exceeded all that had gone before him. 
 
 Secondly, Another Thing that is an infallible Sisjn of fpiritual Pride, 
 is Perfons being apt to think highly of their Humility. Falfe Expe- 
 riences are commonly attended with a counterfeit Humility. And it 
 is the very Nature of a counterfeit Humility, to be highly conceited 
 of it felf.. Falfe religiouti Affections have generally that Tendency, 
 efpecially when raifcd to a great Height, to make Perfons think that 
 their Humility is great, and accordingly to take much Notice of their 
 great Attainments in this Refpe61, and admire them. But eminently 
 gracious AI?e6lions (I fcruple not to fay it) are evermore of a con- 
 trary Tendency, and have univcrfally a contrary EfiecSl, in thofe 
 that have them. They indeed make them very fenfible what Reafcn 
 there Is that they fhould be deeply humbled, and caufe 'em earncftly to 
 thirft and long after it ; but they make their prefent Humility, or 
 that which they have already attain'd to, to appear fmall ; and their 
 remaining Pride great, and exceedingly abominable. 
 
 The Reafon why a proud Perfon fhould be apt to think his Hu- 
 mility great, and why a very humble Perfon fhould think his Humility 
 fmall, may be esifily feen, if it be conlidercd. That it is natural for 
 Perfon-^, in jidging of the Degree of their own Humiliation, to take 
 their Meafure frtwii that which they cltcem their proper Height, OT 
 the Dignity wherein they properly ftand. That may be great Hu- 
 miliaiion in one, that is njHumiliation at all in another : Beca f-' the 
 Ot^irrcc of Honourableuefs or Confiderablcncfs, wherein each does 
 
 properly 
 
Part III, of gracious Affections. 019 
 
 properly iiand, is very diftcrent. For fome great Man, to ftoop to 
 loofc the Latclict of the Shoes of another great Man, his Kqual, oi 
 to wafh his Feet, would be taken Notice of as an A6t of Abafcmcni 
 in him ; and he being fcnfible of his own Dignity, would look upor 
 it fo himfclf. But if a poor Slave is feen (tooping to unloofe iht 
 Shoes of a great Prince, no body will take any Notice of this, as an) 
 A61 of Humiliation in him, or Token of any great Degree of Humi- 
 lity : Nor v/ould the Slave himfclf, uidefs he be horribly proud, aiu: 
 ridicuioufly conceited of himfclf: And if after he had done it, he 
 fhould, in his Talk and Behaviour, fhcw that he thought hib Abafe- 
 ment great in it, and had his Mind much upon it, as an Evidence of 
 his being very humble; would not every Body cry out upon him, 
 *' Who do you think your felf to be, that you fhould think this that 
 *' you have done, fuch a deep Humiliation ? " This would m^ik.- it 
 phnntoa Dcmonltration, that this Slave was fwolcn with a high jJc- 
 gree of Pride and Vanity of Mind, as much as if lie declared in plain 
 Terms, I ihiukiiq felf to he feme great one. And thelViatter is no lefs 
 plain and certain, when worthlefs, vile and loathfome Worms of the 
 Duft, are apt to put fuch a Conftru6tion on their Acts of Abafement 
 before God ; and to think it a Token of great Humility in them lliat 
 they, under their AfFecSlions, can find themfelves fo willing to ac- 
 knowledge tliemfclves to be fo ; 'vi fo mean and unworthy, and to be- 
 have themfelves as thofe that arc •< inferiour. The very Reafcn wiiy 
 fuch outward A£ls, and fuch in\v::.id Exercifes, look like great Ab.^fc- 
 ment in fuch an one, is becaufe he has a high Conceit of himfeh. 
 Whereas if he thought of himftli niore juftly, thefe Things would ap- 
 pear nothing to him, and his Hum.iity in them worthy oi no Regard ; 
 but would rather ue aftoniflied at ! .s Pride, that one {q infinitely dci- 
 
 picable and vile, is brought no Ic./.m before God. When he fays 
 
 in his Heart, ** This is a great ' cl of Humiliation ; It is certainlv 
 *• a Sign of great Humility in ,ne, thar I fhould I'eel thus, and do 
 *' fo ;" hisMeaning is, "This is great Humility for me, for fucii a 
 '* one as I, thai, am fo confide, jlc and worthy." He confiders ];0W 
 low he is now brought, & C'- pares this with theHeight of Digriity, 
 en which, he in his Heart .hinks he properly ilaria^ and the Dif- 
 lancc appears very p,reat ;uid he calls it all meer Humility, and ar. 
 fuch r.dmires it. Whereas, in him that is truly l^.umble, and really 
 fees his own Vilencfs and Loathfomnefs before God, the Diftance .-.p- 
 pears the other Way. When he is brought lowcff of all, it does not: 
 appear to him, that he is brought below his proper Station j but that 
 he is not come to it: He appears to himfclf, yet vafily above it : He 
 longs to get lower, that he may come to ir ; but appears at a great: 
 Diltancc from it. And this Diftance I ills Pride. And tlierefore 
 his Pride appears prcat to him, and ais Humility. For altho' 
 
 he is brought ;;^iuch lower than he . bf ; yet it don't appear to 
 
 hini 
 
2 20 The Jixfh Sign Part III. 
 
 him worthy of the Name of Humiliation, for him that is fo infinitely 
 mean and deteftable, to come down to a Place, which tho' it be 
 lower than what he ufed to afiume, is yet valtly higher than what is 
 proper for him. As Men would hardly count it worthy of thtName 
 of Humility, in a contemptible Slave, that formerly affcd^ed to be a 
 Prince, to have his Spirit fo far brought down, as to take the Place 
 o/a Nobleman ; when this is ftill fo far above his proper Station. 
 
 All Men in the World, in judging of the Degree of their own and 
 others Humility, as appearing in any Act of theirs, confiJer two 
 Things ; viz. the real Degree of Dignity they fland in ; and the 
 J3egree of Abafement, and the Relation it bears to that real Dignity. 
 Thus the complying with the fame low Place, or low A61, may be 
 an Evidence of great Humility in one, that evidences but little or no 
 Humility in another. But truly humble Chriftians have fo mean an 
 Opinion of their own real Dignity, that all their Self- abafement, 
 when confider'd with Relation to that, and compar'd with that, ap- 
 pears very fmall to them. It don't feem to them to be any great 
 Humility, or any Abafement to be made much of, for fuch poor, 
 vile, abje6t Creatures as they, to lie at the Foot of God. 
 
 The Degree of Humility is to be judged of by the Degree of 
 Mnfetnent^ and the Degree of the Caufefor Abafement : But he that is 
 truly and eminently humble, never thinks his Humility great, confi- 
 dering the Caufe. The Caufe why he fhould be abafed appears fo 
 great, and the Abafement of the Frame of his Heart fo greatly I'hort 
 of it, that he takes much more Notice of his Pride than his Humi- 
 lity. 
 
 Every One that has been converfant with Souls under Convictions 
 of Sin, knows that thofe who are greatly convinced of Sin, are not 
 apt to think themfelvcs greatly convinced. And the Reafon is this : 
 That Men judge of the Degree of their own Convi6lions of Sin by 
 twoThings jointly conlidered ^-z^/z.theDegrec of Senfe which tliey have 
 of Guilt and Pollution, and the Decree of Caufe they have for fuch 
 a Senfe, in the Degree of their real Sinfulnefs. 'Tis really no Ar- 
 gument of any great Conviction of Sin, for fome Men to think 
 themfelvcs to be very fmful, beyond mo{t others in the World ; 
 becaufe they are fo indeed, very plainly and notoriouily. And there- 
 fore a far lefs Convidtion of Sin may incline fuch an one to think 
 fo than another : He mult be very blind indeeii not to be fenfiblc of 
 it. But he that is truly under great Convictions of Sin, naturally 
 thinks iliis to be his Cafe. Jt appears to him that the Caufe he has 
 to he fenfiblc of Cjuilt and Pollution, is greater than others have; 
 and therefore he afcribcs his Senliblcncfs of this, to the Greatnefs of 
 his Sin, and not to the Greatnefs of his Scnfibility. 'Tis natural for 
 one under great Convictions to think himfelf one of the greateft of 
 Sinners in Reality, and alfo that it is fo very plainly and evidently ; 
 
 for 
 
Part III. of gracious Affedtwu. 221 
 
 for the greater his Convidlions are, the more plain and evident it 
 ieems to be to him. And therefore it necefl'arily fecms to him fo 
 plain and fo eafy to him to fee it, that it may be feen without much 
 Convidiion. That JVIan is under great Convidions, whofe Convic- 
 tion is great in Proportion to his Sin. But no Man that is truly un- 
 der great Convidlions, thinks his Convi<Slion great in Proportion to 
 his Sin. For if he does, 'tis a certain Sign that he inwardly thinks . 
 his Sins fnvall. And if that be the Cafe, that is a certain Evidence 
 that hib Conviction is fmall. And this, by the Way, is the main 
 Rcafon,thatPcrfons when under a Work of Humiliation, are not ka- 
 liblc of it, in the Time of it. 
 
 And as it is with Conviction of Sin, juft fo it ij, by Parity of 
 Reafon, with Refpe6l to Perfon's Convi6lion or Seniiblcnefs of their 
 own Meanncfs and Vilenefs, their own Blindnefs, their own Impo- 
 tence, and all that low Scnfc that a Chriliian has of iiimfclf, in tlic 
 Exercife of evangelical Humiliation. So that in a higli Degree of this, 
 the Saints arc never difpofcd to think their Scnhblenefs of their own 
 Meanncfs, Filthinefs, Impotence, l5c. to be great ; becaufe it never 
 appears great to them, conlidering the Caufe. 
 
 An eminent Saint is not apt to think himfclf eminent in any 
 Thing i , all his Graces and Experiences arc ready to appear to him 
 to be comparatively fmall ; but efpecially his Humility. There is 
 nothing that appertains to chriftian Experience, and true Piety, that 
 is fo much out of his Sight as his Humility. He is a thoufand Times 
 more quick-fighted to difccrn his Pride, than his Humility : That he 
 eafily difcerns, and is apt to take much Notice of, but hardly difcerns 
 his Humility. On the contrary, the deluded Hypocrite, that is under 
 the Power of fpiritual Pride, is io blind to nothing as his Pride ; and 
 (o quick-figlited to nothing, as the Shews of Humility that are in him. 
 The humble Chriftian is more apt to find Fault with his own Pride 
 than with other Mem. He is apt to put the bed Conftrudion on 
 other's Words and Behaviour, and to think that none are {o proud 
 as himfelf. Hut the proud Hypocrite is quick to difcern the Mote 
 in his Brother's Eye, in this Refpedt ; while he fees nothing of the 
 Beam in his own. He is very often much in crying out of other's 
 Pride, finding Fault with other's Apparel and Way of Living ; and 
 ,13 aiFcdled ten Times as much with his Neighbour's Ring or Ribband, 
 as with all the Filthinefs of his ov/n Heart. 
 
 From the Difpofition there is InFIypocritcs to think highly of their 
 Humility, it com.cs to pafs that counterfeit Humility is forv/ard to 
 put forth it fclf to view. Thofc that have it, are apt to be much in 
 Ipeaking of their Humiliations, and to fet them forth in high Terms, 
 and to make a great outward Shew of Humility, in affecfted Looks, 
 Geftures or Manner of Speech, orMcannefs of Apparel, or fome afFec- 
 tedSingularity. So it v/as of old with the falfc Prophets, Ze,:h, 13. 4. 
 So it was with the hypocriucal Jewsy Ifai. 57, 5, And fo Chrift 
 
 tells 
 
222 The fixth Sign Part. III. 
 
 tells us it was with the Pharlfees^ Matth. 6. i 6. But it is contrari- 
 wife with true Humility: They that have it, are not apt to cifplay 
 their Eloquence in fettin^ of it forth, or to fpeak of the Degree of 
 their Abafement in flrong Terms. % If don't cM'iS: to ihew it fclf 
 in any fingular outward Meannefs of Apparel, or Way of Livine ; 
 agreable to what is implied in Matth, 6. ly. But thou ^ when thou 
 fafteft^ anoint thine Head^ and ivajl) thy Face. Col. 2. 23. IVhich 
 Things have indeed a Shew of JVifdom^ in JVill-worJJyip^ and Humility^ 
 and7iegle5fingthe Body. Nor is true Humilitv a noify Thing ; it is 
 not loud and boifterous. The Scripture reprefcnts it as of a contrary 
 Nature. Ahab., when he had a vifible Humility, a Refemblance of 
 true Humility, went f oft ly, I Kings 21. 2-. A Penitent, in the. 
 Exercife of true Humiliation, is reprcfcnted as f^^ill ani filcnt, Lam. 
 3. 28. He fitteth alone ^ and keepeth Silmce^ hecauje he hath born it upon 
 him. And Silence is mentioned as what attends Humility, Prbv. 30. 
 32. If thou hafi done fooliply^ in lift'-ng up thy felf^ or if thou hajl thought 
 Evil, lay thy Hand upon thy Mouth. 
 
 Thus I have particularly and largely fh?wn tlie Nature of that true 
 Humility that attends holy Affections, as it appears in it's 7>ndeticy 
 to caufe Perfons to think meanly of their Attainments in Religion, 
 as compared with the Attainments of other?;, and particukrly, of 
 their Attainments in Humility : And have fhcwn the con tray Ten- 
 dency of fpiritual Pride, to difpofe Perfons t':' think their Attainments 
 in thefe RefpeCls to be great. I have infifttd the longer on this 
 Matter, becaufe i look upon it a Matter of great Importance, as it 
 affords a certain Diftin£lion between true and counterfeit Humility ; 
 and alfo as this Difpofition of Hypocrites to look on themfelves better 
 than others, is what God has declared to be very hateful to him, a 
 Smoke in his Nofe, and a Fire that burneth all the Day^ Ifai. 65. 5. 
 ' Tis mentioned as an Inftance of the Pride of the Inhabitants of that 
 holy City ( as it was called ) Jerufalcrn^ that thev efteem'd themfelves 
 far better than the People of Sodom, and {o looked upon them worthy 
 
 -j; It is an Obfcrvation Ci^yiv. Jones ^ in his excellent Treatife of the 
 Canon of the new Teftament, that the Kvangtlift A'lark, who 
 was the Companion of St. Peter, and is fuppofed to h?.ve writ- 
 ten his Gofpel under the Direction of that Apoftle : when he 
 mcntjon? Peter's Repentance after his denying his Mafter, he 
 don't life fuch llrona Terms to fer it forth as the other Evange- 
 'ifi:s. He only ufer thefe Words, JFhen bethought thereon he wept, 
 Mark 15. 72. whereas the o'her Evan2;clil{s fay thus, He zuent 
 cut and wept bitterly, Math. 26. 75. Luke 22. 62. 
 
 to 
 
Part III, cf gracious AffeBiom. 223 
 
 to be overlooked and difregarded by them ; Ezck. 16. 56. For thy 
 Sijier Sodom ivas not mentioned by thy Mouthy in the Day of t\jy Pride, 
 
 Let not the Reader lightly pafs over thcfe Things in Application 
 to himfelr. If you once have taken it in, that it is a bad Sign for a 
 Perfon to be apt to think himfelf a better S^Jnt than others, there 
 will arife a blinding Prejudice in your own Pavour ; and there will 
 probably be ntcd of a great Stridhiefs of Self-Examination, in order 
 to determine whether it be fo with you. If on the Propofal cf tl.c 
 Qi^icftion, you anfvver, No^ it feemsto mc^ none are fo had oi L Don't 
 let the Matter pafs oft" [<^ ; but examine again, whether or no you 
 don't think yourfclf better than others on this very Account, becaufc 
 you imagine you think fo meanly of your fclf. Han't you an high 
 Opinion of this Humility ? And if you anfwer again, No \ I have 
 not an high Opinion of my Humility ; It feems to mc I am as proud as the 
 Devil; Yet examine again, whether Self-conceit dcn't rile up under 
 this Cover ; whether on this very Account, that you think your fclf 
 as proud as the Devil, you don't think your felf to be very humble. 
 
 From this Oppofition that there is between the Nature of a true, 
 and of a counterfeit Humility, as to the Efteem that the Subjects of 
 them have of themfelve.s, arifes a manifold Contrariety of Temper 
 and Behaviour. 
 
 A truly humble Perfon, having fuch a mean Opinion of his Righ- 
 teoufnefs and Holinefs, is poor in Spirit, For a Perfon to be poor in 
 Spirit, is to be in his own Senfe and Apprehenfion poor, as to what is 
 in him, and to be of an anfwerable Difpofition. Therefore a truly 
 humble Perfon, efpecially one eminently humble, naturally behave? 
 himfelf in many RcfpecE^s as a poor Man. The Poor ufeth Intrcaties^ 
 but the Rich anjiuercth roughly. A poor Man is not difpofed to quick 
 and high Refentment when he is among the Rich : He is apt rf> 
 yield to others, for he knows others are above him ; he is not IHft' 
 and feif willed ; he is patient with hard Fare ; he expe(5ls no other 
 than to be defpifed, and takes it patiently ; he don't take it heinoufly 
 that he is overlook'd, and but little regarded ; he is prepar'd to be in 
 low Place ; he readily honours his Superiours ; he takes Reproofs 
 quietly ; he readily honours others as above him ; he eafily yields to 
 be taught, and don't claim much to his Underftanding and Judg- 
 ment J he is not over nice or humourfome, and has his Spirit fub* 
 dued to hard Things ; he is not alluming, nor apt to take much up- 
 on him, but 'tis natural for him to be fubject to others. Thus it i^ 
 with the humble Chriftian. Humility is (as the great Majhicht ex- 
 prclies it) a kind of holy Pufllunimity. 
 
 A Man tliat is very poor is a Jicggar ; (o is he that is poor in Spi- 
 rit. Thi:, is a great Difference between thofe Affe£tions that arc 
 gr.?x:ious, and thofe that arc falfe : Under the former, the Perfoa 
 continues Itill a poor Beggar at God's Gatts,' exceeding empty and 
 
 needy . 
 
224 7he fiS!th Sign Part III. 
 
 needy ; but the latter make Men. appear to themfelves rich, and en- 
 creafed with Goods, and not very neccfTitous ; they have a great 
 Stock in their own Imagination for their Subfiib.ncc. f 
 
 A poor Man is modeft in his Speech and Behaviour ; fo, and much 
 more, and more certainly and univerfally, is one that is poor in Spi- 
 rit ; he is humble and modeft in his Behaviour amongft Men. 'Tis 
 in vain for any to pretend that they are humble, and as liitlLChildrcn 
 before God, when they arc haughty, afluming and innpudcnt in their 
 Behaviour amongft Men. The Apoftle informs us that ihe JJcTigti 
 of the Gofpel is to cut off all Gloryin^r, not only before (aod, but aifo 
 before Men, Rom. 4. 1,2. Some pretend to great Humiliation, 
 that are very haughty, audacious and affuming in their external An- 
 pearance and Behaviour : But they ought to confider thofeScriptuie.', 
 Pfal. 131. I. Lord^ my Heart is not haughty^ nor my Eyes lofty ; nei- 
 ther do J exercife my f elf in great Matters^ or in Things too high for ?nc. 
 Prov. 6. 16, 17. Thefefix Things doth the Lord hate^ yea f even are an 
 Abotnintiion unto him \ a proud Look, &c.— -Chap. 21. 4. Jn high 
 Look^ and a prcud Hearty are Sin. Pfal. 18. 27. Thou vjiit bring 
 
 This Spirit ever keeps a Man poor and vile in his own Eyes, 
 and empty.— -When the Man haih got fome Knowledge, 
 and can difcourfe pretty well, and hath fome Taftes of the 
 heavenly Gift, fome fweet Illapfes of Grace, and fo his Con- 
 " fcience is pretty well quieted: And if he hath got fome 
 *« Anfwer to his Prayers, and hath fweet Affections, he grows 
 '<- full : And having Eafe to his Confcience, cafts off Senfc, and 
 " daily groanino; under Sin. And hence the Spirit ©f Prayer 
 " dies : He loofes his Efteem of God's Ordinances ; feels not 
 " fuch Need of 'em ; or gets no Good, feels no Life or Power 
 '« by 'em. ---This is the woful Condition of fome : But yet 
 " they know it not. But now he that is filled with the Spirit, 
 *' the Lord empties him : And the more, the longer he lives. 
 <« So that tho' others think he needs not much Grace ; yet he 
 " accounts himfelf the pooreft. " Shepard's Parable of ten 
 Virgins, Part II. p. 132. 
 
 After nil Eillings, be ever emptv, hungry and feeling Need, 
 *' and praying lor more." Ibid p. 151. 
 Truly Brethren, when I fee the Curfeof God upon manyChrif- 
 *' tians, that are now grown full of their Parts, Gifts, Peace, 
 " Comforts, Abilities, Duties, I ftand adoring the Riches of 
 '* the Lord's Mercy, to a little handful of poor Believers ; not 
 ** only in making them empty, but in keeping them fo all their 
 *« Days. " ^hfpard's Sound Believer, the late Edition in 
 Bff/fcn, p. 158, 159. 
 
 dnun 
 
Part III. of grmom JffcSiions. 
 
 2z; 
 
 down high Looks, And Pfal. io». 5. Him tknt hnth ^n high Lcok, avd 
 n proud Hearty will I not fuffer. 1 Cor. t '^. 4. Charity vauntcth not 
 itfdf'f doth not behave it felf wifeemly. There is a certain rmiablc 
 Modelly and Fear that beJofi;ys to a chriftian Behaviour among Men, 
 arifing i'lom Humility that theScripturc often fpcaks of; 1 Pct.3.15. 
 Be ready to gi^)e an Avfwer to every Man that nficth you ^•-- with Me eh 
 nefs and Fear. Rom. i '^. 7. Fear, to zvhom Fear. 2 Ccr. y. 1^. 
 Whiljl he remembrelh the Obidience of you all, hew with Fear and Trcm- 
 hling ye received hitn. Eph. 6. 5. i^ervants be obedient to thc?n which 
 are your Majlers ncccrding 'to ihc Flejh, with Fear and Trend'ling, 
 I Pet. 2. 18. Servants be fuhjrn to your Majicn, v:ith all Feai . 
 I Pet. 3. 2. IVhile they behold ycur chajlc Converfation, coupled witi' 
 Fear, i Tim. 2. 9. That JFcmen adorn th err f elves in rncdfjl Jp^ 
 parel, with Shamcfaccdncfs and Sobriety. In this Rcfpect a Chr!fti?.n is 
 like a little Child ; a little Child Is modcfl: before Men, end l;i". Heart 
 h apt to be poflefTed with Fear and Awe amongll: thcni. 
 
 The fame Spirit will di^pofe a Chriftian to honour all Men, i Pet. 
 2. 17. Honour all Men. A humble Chriftian is not only difpofcd to 
 honour the Saints in. his Behaviour ; but others alfo, in all thofe Ways 
 that don*t imply a vifiblc Approbation of their Sins. Thus Abraham., 
 the great Pattern of Believers, honoured the Children oiHeth. Gen. 
 23. ir, 12. Abraham Jlood up, and boived himfelf to the People of the 
 Land. This was a remarkable Inftance of a humble Behaviour to- 
 wards them that were out of Chrift, and that Abraham knew to be 
 accurfcd ; and therefore would by no Means fufFcr his Servant to 
 take a Wife to his Son, from among them ; and Efau's Wives, be- 
 ing of thefe Children of Hetb, were a Grief of Mind to Ifaac and Re- 
 becca. So P^/^/ honoured Feflus, Acfts. 26. 25. / am not mad, rnojl 
 noble Fejlus. Not only will Chriftian Humility difpofe Perfons to ho- 
 nour thofe wicked Men that are out of the vifible Church, but alfo 
 falfe Brethren and Perfecutors. As Jacob, when he was in an excel- 
 lent Frame, having juft been wreftling all Night with God, and re- 
 ceived the BlefHng, honoured Efau, his falfc and perfecuting Brother ; 
 (^en. 33. 14, 15. ]^zQh bozued himfelf to the Ground fevenTimes, un- 
 til he came near his Brother Efau. So he called him Lord ; and com- 
 manded all his Family to honour him in like Manner. 
 
 Thus 1 have endeavoured to defcribe the Heart and Behaviour of 
 one that is governed by a truly gracious Humility, as exa£ily agrea.- 
 ble to the Scriptures, as I am able. 
 
 Now It is out of fuch a Heart as this, that all truly holy AfFedlions 
 do flow. Chriftian AfFedlions are like Mary's precious Ointment, 
 that fhe poured on Chrift's Head, that filled the whole Houfe with a 
 fweet Odour. That was poured out of an Alabajicr-Box ; fo graci- 
 ous Afte6^ions flow out to Chrift out of a pure Heart. That was 
 poured out of a broken Box ; 'till the Box was broken the Ointment 
 
 ()^ could 
 
226 7he feventh Sign Part. III. 
 
 could not flow, nor difFufe it's Odour : So gracious Affections flow 
 out of a broken Heart. Gracious Affecflions are alfo like thofe of 
 JMnry Magdalene ( Luke 7. at the latter End ) who alfo pours pre- 
 cious Ointment on Chrift, out of an Alabafter broken Box, anoint- 
 ing therewith theFeet ofJefuSjwhenfliehad wafli'd *eniwith herTear?, 
 and wiped them with theHair of herHead. All gracious Affedions, 
 that are a fweet Odour to Chrifi-, and that fill the Soul of a Chriftian 
 with an heavenly Sweetnefs and Fragrancy, are broken-hearted Affec- 
 tions. A truly Chriftian Love, cither to God or Men, ib a humble 
 broken-hearted Love. The Defires of the Saints,, however earneft-, 
 are humble Defircs ; Their Hope h an humble Hope i and theirjoy, 
 even when it is unfpeakable^ and full of Glory ^ is a humble, broken- 
 hearted Joy, and leaves the Chriftian more poor in Spirit, and more 
 like a liitle Child, and more difpofed to an univerfal Lowlinefs of 
 Behaviour. 
 
 Vn. Another Thing, wherein gracious Affc6lions are diftinguifh- 
 cd from others, is, that they are attended iv'ith a Change of Nature. 
 
 All gracious Affe6lions do arifc from a fpiritual Underftnnding, in 
 which the Soul has the Excellency and Glory of divine Things dif- 
 coverdd to it, as was fhewn before. But all fpiritual Difcoveries are 
 transforming ; and not only make an Alteration of the prefent Exer- 
 cifc, Senfation and Frame of the Soul ; but fuch Power and Efficacy 
 have they, that they make an Alteration in the very Nature of the 
 Soul ; 2 Cor. 3. 18. But we all, iviih open Face, beholding as in a 
 Glafs, the Glory of the Lord, are changed into the fa?ne Image, from 
 Glory to Glory, even as by the Spirit of the Lord. Such Power as this 
 js properly divine Power, and is peculiar to the Spirit of the Lord : 
 Other Power may make a great Alteration in Men's prefent Frames 
 and Feelings ; but 'tis the Power of a Creator only that can change 
 the Nature, or give a new Nature. And no Difcoveries or Illumi- 
 nations, but thofe that are divine and fupernatural, will have this 
 fupernatural Effe6t. But this EfFe6l all thofe Difcoveries have, that 
 arc truly divine. The Soul is deeply affected by thefe Difcoveries, 
 and (o afFe(Sted as to be transformed. 
 
 Thus it is with thofe AfFc<Sl:ions that the Soul is the Subjeft of in 
 its Converfion. The Scripture Reprefentations of Converiion do 
 ftrongly imply and fignify a Change of Nature : fuch as bci>?g born 
 /igain i becoming new Creatures ; rifing from the Dead \ being renewed 
 in the Spirit of the Mind', dying to Sin, and living to Rightcmfnefs ; 
 putting off the old Man, and putting on the nevj Man ; a being ingrafted 
 into a nciv Stock ; a having a divine Seed implanted in the Heart ; a 
 heing made Partakers of the diu'.ne Nature, kc. 
 
 Therefore 
 
Part III. of gracious j^ffeUlom. 227 
 
 Therefore if there be no great and remarkable, abiding Change in 
 Perfons, that think they have experienced ii Work gf Converfion, 
 vain are all thcirlmaginations and Pretences, however they have been 
 affe<£ted. * Converfion (if we may give any Credit to the Scrip- 
 ture) is a great and un:vcifM Chanfxe of the Man, turninn; him froni 
 Sin to God. A IV-lan may be retrained from Sin, before iie is con- 
 verted ; but when he is con\ierted, he is not only retrained from 
 Sin, his very Heart and Nature is turned from it, unto Holincfs : Sr. 
 that thenceforward he becomes a holy Perfon, and an J^ncmy to Sin. 
 1/ thcrcibrc, after a Perrv)n's high Affections, nt his fuppofed Hilt 
 Convcrhon, it comes (o that in a little I'ime, that there is no very 
 fenfible, or remarkable Alteration in him, as to thofe bad Qualities, 
 and evil Habits, which before wTre vifible in him, and he is ordinarilv 
 under the Prevalence of the fame Kind of Difpofitions that he iifed 
 to be, and the fame Things fccm to belong to his Chara6ter, he ap- 
 pear? as felfifli, carnal, as {^.lpid, and perverfc, as unchriftian, and 
 bnfavoury as ever; it is greater Evidence agninft him, than thr 
 bi ighteff Sory of Experiences that ever was told, is for him. For in 
 ChciH: Jcfus neither Circumcifion, nor Uncircumcifion, neither high 
 Profefiion, nor low ProfefTion, neither a fair Story, nor a broken one, 
 avails any Thing ; but a new Creature. 
 
 If there be a very great Alteration viTiblc in a Perfon for a while ; 
 if it ben't abiding, but he afterwards returns, in a ftated Manner to 
 be much r.s he ufed to be ; it appears to be no Change of Nature. 
 For Nature is an abiding Thing. A Swine that is of a filthy Nature 
 may be wafhed ; but the fwinifh Nature remains. And a Dove that 
 is (if a cleanlyNature may be defiled, but it's cleaniyNature remains. | 
 
 " I would not judge of the whole SouI'l. coming to Chrif}, fo 
 «< much by fudden Pangs, as by an inward Bent. P'or the 
 «« whole Soul, in affecSlionate ExprefTions and Actions, may be 
 " carried to Chriff ; but being without this Bent, and Change 
 *' of Affections, is unfouftd. " Shepard's Parable, Part I. 
 p. 203. 
 
 " *Tis with the Soul, as with Water ; all the Cold may be 
 '* gone, but the native Principle of Cold remains fiill. You 
 *« may remove the burning of Lufts, not the Blacknefs of Na- 
 '« ture. Where the Power of Sin lies. Change of Confcience 
 " from Security to Terror, Change of Life from Prophanenefs 
 " to Civility, andFafhions of the World, toefcape the Pollutions 
 *' thereof, Change of Lufls, nay quenching them for a Time : 
 " But the Nature is never changed, in the beft Hypocrite that 
 " ever wa^ " ^/?^/»^r^j Parable, Part I. p. 194. 
 
 Q^ 2 Indeed 
 
228 The feixenth Sign Part III. 
 
 Indeed Allowahces mufl be made for the natural Temper : Con- 
 verfion donit entirely root out the natural Temper : Thofe Sins 
 which a Mm by his natural Conftitution was moft inclined to before 
 his Converlbn, he miy be molt apt to fall into ftill. But yet Con- 
 verfion will make a great Alteration even whh RefpetSl to thefe Sins. 
 Tho' Grace, while imperfect, don*t root out an evil natural Tem- 
 per ; yet it is of great Power and Efficacy with refpedl: to it, to cor- 
 reft it. The Change that is wrought in Converfion, is an univerfal 
 Chano-e : Grace changes a Man with refpecl to whatever is iinful in 
 him : The eld Man is put off and the tmu Man put on : They are 
 fandtified throughout : And the Man becomes a new Creature ; old 
 Thino;s are pafs*d away, and all Things are become new : All Sin is 
 mortified ; Conftitution Sins, as well as others. If a Man before 
 his Conterfion, was by his natural Conftitution, efpecially inclined 
 to Lafcivioufnefs, or Drunkennefs, or Malicioufnefs ; converting 
 Grace will make a great Alteration in him, with refpecSl to thefe evil 
 Difpofitions ; fo that however he may be ftill moft in Danger of thefe 
 Sitis, yet they fhall no longer have Dominion over him ; nor will 
 they anv more be properly his Charadler. Yea, true Repentance 
 does in fomc Refpeds, efpecially turn aMan againft his own Iniquity ; 
 ihnt wherein he has been moft guilty, and has chiefly diftionourcd 
 God. He that forfikes other Sins, but faves his leading Sin, the Ini- 
 quity he is chiefly inclined to ; is like Sauly when fent againft God's 
 Knemles the AmalekiUs^ with a ftrid Charge to fave none of them 
 alive, but utterly to deftroy them, fmall and great ; who utterly 
 deftroy'd infcriour People, but faved the King, the chief of *em all, 
 alive. 
 
 Some foolifhly make it an Argument in Favour of their Difcove- 
 I'ics and Affe£lions, that when thev are gone, they are left wholly 
 vithout any Life or Senfe, or any Thing beyond what they had be- 
 'o-e. They think it an Evidence that what they experienced was 
 wholly of God, and not of themfelves ; becaufe ( fay they ) when 
 ''jod is departed, all is c;one ; they can fee and feci nothing, and aie 
 ii J better than they ufcd to be. 
 
 'Tis very true that all Grace and Goodncfs in the Hearts of the 
 .^alnts is entirely from God ; and they are univcrfally and inimedi- 
 .'.tclv dependent on him for it. But yet thefe Pcrfons aie mnfakcn, 
 .i.; to the Manner of God's communicating himfelfand his hrly Spi- 
 rit, in imparting faving Grace to the Soul. He gives his Spirit to 
 '■^t united to the Faculties of the Soul, and to dwell there r.fter the 
 "vlanner of a Principle of Nature ; {^i that the Soul, in beino^' indued 
 with Grace, is indued v/ith a new Nature : But Nature is iui abiding 
 'f'l>ing. All the Excrcifcs of (jrace arc entirely from Chrift : But 
 thofe Excrcifcs are not from Chrift, a^ fcjnietlimg th;|^s alive, moves 
 ..nJ ftirs fomething that is withuut Life, and vet remains without 
 
 Life ; 
 
Part III, of gracious ylflediions. 229 
 
 Life ; biifas having Life communicatee' to it j To a* tliiough Chrift's 
 Power, to have inherent in itfclf, a vital Nature. In the Soul whcrc^ 
 Chrift ("avingly is, there he lives. He don't only live zuithout it, fo a.s 
 violently to actuate it ; but he lives in it ; fo that that alfo is alive. 
 GracQ in the !Soul is as much from Chrilt, as the Light in a Glaf^,. 
 iitld out in the Sun-beams, is from the Sun. But this reprcfcnts the 
 Manner of the Communication ofGr^cc to thcSoul,but in Part j be- 
 caufe the Glafs remains as it was, the Nature of it not being at all 
 chang'J, it is as much without any Lightfomnefs in ii'ii Nature as 
 ever. But the Soul of a Saint receives Light from the Sun of Righ- 
 teoufnefs, in fuch a Manner, that it's Nature is changed, and it be- 
 comes properly a luminous Thing : Not only does ihc Sun fhine in 
 the Saints, but they alfo become little Suns, partaking of the Nature 
 of the Fountain of their Light. In this Refpedt, the Manner of 
 their Derivation of Light, is like that of the Lamps in the 'J^aberna- 
 cle, rather than that of a reflecting Glafs ; which tho' they were lit 
 up by Fire from Heaven, yet thereby became, thcmfclves burnini^ 
 fhining 'I'hings. The Saints don't only drink of the Water of Life, 
 that flows from the original Fountain ; but this Water becomes a 
 Fountain of Water in them, springing up there, and flowing out of 
 them ; Jo!m 4. 14. and Chap. 7. 38, 39. Grace is compared to 
 a Seed implanted, that not only is in the Ground, but has hold of it, 
 has Root there, and grows there, and is an abiding Principle of Life 
 and Nature there. 
 
 As it is with fpiritual Difcoverics and Affections given at firft 
 Convcrfion, {o it is in all Illuminations and Aftc<5tions of that Kind, 
 that Perfons are the Subjedls of afterwards i,they arc all transform- 
 ing. There is a like divirTe Power and Energy in them, as in 
 the firft Difcoverics : And they ftill reach the Bottom of thtf 
 Heart, and affed and alter the very Nature of the Soul, in Propor- 
 tion to the Degree in which they are given. And a Transformation 
 of Nature is continued and carried on by them, to the End of Life ; 
 'till it is brought to Perfcdion in Glory. Hence the Progrefs of the 
 Work of Grace in the Hearts of the Saints, is reprefented in Scrip- 
 ture, as a continued Converfion and Renovation of Nature. So the 
 Ap»ftlc exhorts thofe that were at Rome, beUved of Gcd, called io U 
 Saiffts, and that were the Subjeds of God's redeeming Alereies, to 
 be transformed l^y the renew! J7g of their Mind -, Rom. 12. 1,2. / Ife- 
 feech you therefore by the Mercies of God, that ye prefcnt your Bodies, a 
 living Sacrifice y—and be not conformed to this J I 'or Id ; hut he ye tranj- 
 formed, by the renewing of your Mind. Compared with Chap. i. -. 
 So the Apoftle writing to the Saints avd Faithful in Chrif} Jefus, that 
 were at Ephefus, (Eph. i. i.) and thofe who were cficc dead in Tref- 
 pajfes and Sins, but were now quickened r and raifed up, and made tcf.t 
 together in heavpily Phices in Chri/i, and created in Chrijl Jefus unto gzod 
 
 0.3 f'i'^^^s. 
 
:a30 The eighth Sign Part III. 
 
 iVdrks^ that ivcre once far off, hut were mw made mgh by the Blood of 
 .Chrljf, and that ivere no more Strangers and Foreigners, hut Felhiu-Ci^ 
 iizens ivtth the Saints, and of the Houjhsld of God, and that were built 
 together for an Habitation of Gcd through the Spirit ; I fay, the Apoftle 
 writing to thefe, tells^thcm, that he ceafed ?iot to pray for them, that 
 God would give them the Spirit of iiifdom and Revelation, in the Know- 
 ledge of Chriji ; the Eyes of their Under ftanding being enlightened, that 
 they might knoxu, or Experience, zvlmt was the exceeding Grcatnefs of 
 God's Power towards the?n that believe ; according to the PVorkmg of his 
 '/nighty Power ^which he wrought inChrift zvhenhe raifedhim from the Dead, 
 a fid fet him at bis own right Hand in the heavenly P laces ^'E^h. i. 16, to 
 the P^nd. In this the Apoftle has RefpecSl to the glorious Power and 
 Work of God in converting and renewing theSoul : As is moft plain 
 by the Sequel. So the Apoftle exhorts the fame Perfons to put offtbf 
 eld Alan, which is corrupt accor'ding to the deceitful Lufts \ and be re- 
 vewsd in the Spirit of their Alinds ; and put 'on the new Alan, which 
 after God, is created in Rightevufnefs and true Holintfs, E'ph. 4.. 22, 
 23, 24. 
 
 There is a Sort of high Affecltons that foine have from Time to 
 Time, that leave them without any IVlanner of Appearance of an 
 ahidingEfFed. They go off fuddenly ; (o that from the veryHeight 
 of their Emotion, and fccming Rapture, they pafs at once to be quite 
 dead, and void of all Senfe and Adivity. It furely is not wont to 
 be thus with high gracious Aff:6iions ; f they leave a fweet Savour 
 and Relifli of divine Thin'^s on the Heart, and a ftronger Bent of 
 Soul towarils (rod and Holincfs. As A^iofes's P'ace not only fhone 
 while he was in the Mount, extraordinarily converfing wWn God ; 
 but it continued to (hine after he came down from the Mount. 
 When Men have been converfing wit'i Chrift in an extraordinary 
 Manner, there is a fenfible Effe£i: of it remains upon them ; there 
 is fomrthing remarkable in their Difpofition and Frame, which if wc 
 take Knowledge cf, and trace to its Caufc, we fhall find it is becaufe 
 they have been with Jefas ; A^s 4. 13. 
 
 VIII. Truly gracious Affections differ from thofe Affections that 
 arc falfe and deliifive, in that they tend to, and are attended zvith the 
 Lamb- like. Dove-like Spirit andTcmper of Jcfus Chrilt ; or in other 
 Words, they naturally bfget and promote fuch a Spirit or" Love, 
 Meeknefs, Quictnefs, Forgivenefs and Mercy, as cnpear'd in Chrift. 
 
 f *' Do you think the ho}y Ghoft comes on a Man, a3 on Ba- 
 '« laam, bv immediate a<hinn^, and then leaves hitri"; and .then 
 ^^ lie \\x% nothing \ " Shffnd'^ Par. -Part L p'. tzt. ' ' 
 
Part III. (/ gruricin Jjiecllons. aji 
 
 The Eviiicncc of this in the Sgi iprurc, \$ vtry abundant. If wc 
 judge of the Nature of Chiiltianity, and ihc proper J^'pint of the Cjof- 
 pcl, by tl.c Word of God, this Spirit is what may by way of Emi- 
 nency be called the chrlfi'uvi Spirit ; and may be looked vpon as the 
 true, and diltinguifhing Difpofition of the Hearts of Chriftiaiis, as 
 Chrifiians. When fonic of the Difclples of Chrift f;:i<i fomething, 
 thro' Inconfideration and Infirmity, that was not agrceiiblc to fuch a 
 Spirit, Chrift told them that < they knew not what Manner of Spirit 
 they were of, Luke 9. 55. implying that this Spirit that I nm fpeak- 
 ing of, is the proper Spirit of his Religion and Kingdom. All that 
 are truly Godly, and realDifciples of Chrift, have this Spirit in them ; 
 and not only fo but they are of this Spirit ; it is the Spirit by which 
 they are (o poflefs'd and governed, that it is their true and proper 
 CharatHer. This is evident by what the wife Man fays, Prov, 17. 
 27. (having Refpedl plainly to fuch a Spirit as this) ' A Man of 
 Underftanding is of an excellent Spirit ' ; and by the particular De- 
 fciipticn Chrift gives of the Qualities and Temper of fuch as are truly 
 Bleifed, that fhall obtain Mercy, and are God's Children and Heirs, 
 Matth. 5. ' Blefled are the Meek : For they fliall inherit theEarth- 
 Blcfied are the Merciful : For they fhall obtain Mercy. Blc/Icd arc 
 the Peace-makers : For they fliall be called the Children of God '. 
 And that this Spirit is the fpecial Char2(5ter of the ElecSl of God, i? 
 manifeft by 6'5/.3. 12, 13. ' Put on therefore, as the Ek6i: of God. 
 holy and beloved. Bowels of Mercies, Kindnefs, Kumblencfs of 
 Mind, Mecknefs, Long-fuftcring ; forbearing one another, and for- 
 giving one another '. And the Apoftle fpeaking of thatTemper and 
 Difpofition which he fpeaks of as the moft excellent and effential 
 Thing in Chriftianity, and that without which none are true Chrif- 
 tians, and the moft glorious Profeflion and Gifts are nothing (calling 
 this Spirit by the Name of Charity) he defcribes it thus ; (r Cor. 
 ^3' 4» 5') ' Charity fuftereth long and is kind : Charity envieth 
 not : Charity vaunteth not it felf, is not puffed up ; doth not be- 
 have it felf unfeemly ; fecketh not her own j is not eafily provoked ; 
 thinkeih no Evil *. And the fame Apoftle, Gal. 5. defignedly de- 
 claring the diftinguifhing Marks and Fruits of true chriftian Grace, 
 chiefly infifts on the Things that appertain, to fuch a Temper and 
 Spirit as I am fpeaking of, Verfe 22, 23. « The Fruit of the Spirit 
 is Love, Joy, Peace, Long-fuftering, Gentlenefs, Goodnefs, Faith, 
 Meeknefs, Temperance '. And fo does the Apoftle Jofnesy in de- 
 fcribing true Grace^ or th(H li'ifdorn that is frofn ahovc^ with that 
 declared Defign, that others who are of a contrary Spirit may not 
 deceive themfelves, and lie againft tli£ Truth, in profeiTing to be 
 Chriftians, when they are not. Jam. 2. 14,--- 17. ' If yc have 
 bitter Envying and Strife in your Hearts, glory not, and lie not 
 againft the Truth : This Wifdom defcendeth not from above 3 but 
 
232 TZv eighth Sign Part III. 
 
 s earthly, lenlual, devllifli. For where Envying and Strife is, there 
 :s Confufion and every evil Work. Bat the VVifdom that is from 
 above is tirft pure, then peaceable, gentle, eafy to be iiitreatecl, full 
 of Mercy and good Fruit?.' 
 
 Kvery Thing that appertains to Holinefs of Hcirt, does indeed be- 
 long to the Nature o'i true Chriftianity, and the Character of Chrif- 
 tians ; but a Spirit of HoHnefs as appearing in fome particular Graces^ 
 ^^X\y more cfpecially be called thcChriilian Spirit orTcmper. There 
 are (on\z amiable Q^ialfties and Vertues, that do more efpecially a- 
 gree with the Nature of the Gofpel Conftitution, and Chriftian Pro- 
 tefnon ; bccauTe there is a fpecialAgreeablcncfs in them, with thofe di- 
 vine Attributes which God has more remarkably manifefted and glo- 
 rified in the Work of Redemption by Jefus Chrift, that is the grand 
 Subjeft of the Chriftian Revelation ; and alfo a fpecial Agreeablenefs 
 with thofe Vertues that were fo wonderfully exercifed by Jefus Chrift 
 towards us in that Affair, and the blefled Example he hath therein 
 {:-*. us ; and likewife becaufe'they are peculiarly agreable to the fpecial 
 Drift and Defign of the Work of Redemption, and the Benefits we 
 thereby receive, and the Relation that it brings us into, to God and 
 one another. And thefe Vertues are fuch as Humility, Meeknefs, 
 Love, Forgivnef?, and Mercy. Thefe Things therefore »fpecially 
 bcrlong to the Character of Chriftians, as fuch. 
 
 Thefe Things are fpoken of as what are efpecially the Chara£lcr 
 of Jefus Chrift himfelf, the great Head of the Chriftian Church. 
 Tncv are (o fpoken of in the Prophecies of the oldTeftament ; as in 
 that cited \1atth. 2r. 5. ' Tell ye the Daughter of Sion, behold thy 
 King; Cometh unto thee, meek, and fitting upon an Afs, and a Colt 
 the Fo'eof an A(b. ' So Chrift hinifrlf fpeaks of 'cm, Matth. rr. 
 29. ' Learn of me ; for I am meek and lowly in Heart.' The fame 
 appears bv the Name bv which Chrift is fo often called in Scripture, 
 VIZ. THE LAMB. And as thefe Ti-iino;s are efpecially the Cha- 
 racter of Chrift ; fo they are alfo efpecially the CharaCler of Chrifti- 
 an?. Chriftians are Cnriftlike : None deilerve the Name of Chrifti- 
 ans that are not fo, in their prevailing Charad^r. ' The. new Man 
 is renewed, after the Image of him that creates him, Cul. 3. 10. ' 
 All true Chriftians ' behold as in a Glr.fs, ihe<}lory of the Lord, 
 ,in(l are changed into the fame Image, by his Spirit, 2 Cor. 3. 18. ' 
 VwQ Eleft are ail ' predeftinated to be confoimed to the Image of 
 the So'i of Caod, that he niight be the Firft-born among m.'.nv Bre- 
 thren,' Rom. 8. 2g. ' As we have born the Image of the firit Man, 
 that is earthly, (o we muft alfo bear the Image of the heavenly : For 
 as is the earthy, fuch are they alfo that are earthy ; and as is 
 the heavenly, fuch are they al^o that are heavenly, i Cor. 15. 47, 
 48, -j-o- ' Chrift i^ full of Grace ; and Chriftians ' all receive of 
 h,s F'jltneD, and Gracs:; for Grace : ' /'. 6, there ii Grace in Chriftians 
 
 anfwering 
 
Part III. of gracious ApMions, 235 
 
 anfwering to Grace in Chrift, fuch an Anfwerablencfs as there is 
 between the Wax and the Seal ; there is Character for Character : 
 Such Kind of Graces, fuch a Spirit and Temper, the fjiic Things 
 that belong to Chrift*s Character, belong to their\s. ^rhat Difpo- 
 fition wherein Chrift's Character does in a fpecial Manner confift, 
 therein does his Image in a fpecial Manntr confiit. Cl.iiftians that 
 fliine by reflecting ihe Light of the Sun of Righlccvjfnefs, do fl^.inL- 
 with the fame Sort of Biightncfs, the ri\mc mild, fwcet r.nd plcafant 
 Beams. Thefe Lamps of the fpiritual I'cmple, that are enkindled 
 by Fire from Heaven, burn with the Tame fort of Flame. Tl;c 
 Branch is of the fame Nature with the Stock and Root, has the fame 
 Sap, and bears the fame Sort of Fruit. The Members have tlie f.ime 
 Kind of Life with the Head. It would beltrange if Chriftianb fliould 
 not be of the famcTcmpei and Spirit that Chrilt is of; when ' ihcy 
 are his Ficfh and his Bone, yea are one Spirit, i Cor. 6. 17. and 
 live fo, tliat it is not they that live, but Cl-rift that lives in thtni. 
 A chriftian Spirit is ChriiVs Mark, that he fcts upon tlie Souls of his 
 People; his Seal in their Foreheads, bearing his Image and Su-fcr- 
 fcrlption. Chriftians are the Followers of Chrlft : And they arc fo, 
 as they are obedient .to that Call of Chrift, ' Matih. 11.28,29. 
 Come to me, and learn of me, for I am meek and lowly of Heart. ' 
 They follow him as the Lamb ; ' Rev. 14. 4. Thcfc aie they 
 which follow .the La.mb v/hitlicrioever he gocth. ' True Chriilians 
 are as it were cloathcd with the meek, quiet, and loving Temper of 
 Chrift ; for m ?nany as are in ChriJJy have put on Chrifl, And \i\ 
 this Refpe(fi: //;^ Church is clcaihed yjitb ihe Sun, not only by beir^; 
 cloathcd v/ith his imputed Righteoufnefs, but alfo -by being adoined 
 with his Graces ; Rom. 13. 14. Chrift: the great Shepherd,^ is 
 himfelf a Lamb, and Believers are alfo Lambs ; ail the Flock are 
 Lamb? ; ' John 21. 15. Vc^d my Lambs.' Luke 1 o. 3. 'I fend 
 you forth as Lambs, in the midft of Wolves. ' The Redemption 
 of the Church by Chrift from the Power of the Devil was typified 
 of old, by David's delivering the Lamh^ out of the Mouth of the 
 Lion and the Bear. 
 
 That fuch A'lanncr of Vertuc aS has been fpoken of is the very Na- 
 ture of the Chriftian Spirit, or the Spirit that worketh in Chrift and in 
 his Members, and the diftinguiftiing Nature of it, is evident by this, 
 that the Dove is the very Symbol or Lmblem, chofen of God, to rc- 
 prefent it. Thofe Things are fitteft Emblems of oiherThings, which 
 do heft reprefent that wliich is moft diftinguifhing in their Nature. 
 The Spirit that defcended on Chrift, when he was anointed of the 
 P\ither, defcended on him like a Dove. The Dove is a noted Em- 
 blem of MeekneG, Harmlefihefs, Peace and Love. But the fame 
 Spirit that defcended on the Head of the Church, defcends to the 
 Members. ' God hath fern fgrth' the Spirit of his Son into their 
 
 Hearts 
 
234 ^^^ eighth Sign Part III. 
 
 Heart?, Gal. 4. 6. And if any Man has not the Spirit of Chrift, he 
 is none of liis, Rom. 8. 9. ' There Is but one Spirit to the whoJe 
 myftical Body, Head and Mcmbcrsj i Cor. 6. 17. Eph. 4. 4. Chrift: 
 breathes his own Spirit on his Difciples, John ?.^'. 22. As Chrift 
 was anointed with the holy Ghoft, defccndingon him like a Dove, 
 fo Chriftians alfo ' have an Anointing from the holy One, i Job. 2. 
 20, 27. And they arc anointed with the fame Oil; 'tis the fame 
 
 * precious Ointment on the Head, that goes down to the Skirts ot 
 the Garments : ' And on both it is a Spirit of Peace and Love : Pial. 
 133. I, 2. ' Behold how good, and how pieafant it is, for Brethren 
 to dwell togethe-r in Unity ! It is like the prcciousOIntmcnt upon the 
 Head, that ran down upon the Beard, even Aaron's Beard ; that went 
 down to the Skirts of his Garm.ents. ' The Oil on Aaron's Gar- 
 ments, had the fame fweet and inimitable Odour, with that on his 
 Head -, the Smell of the fame fweet Spices. Chrlflian Affe<Stions, 
 and a chriftian Behaviour, is but the flowing out of the Savour of 
 Chrirt's fweet Ointments. Becaufe the Church has a dove-IikeTem- 
 >7cr and Difpofition, therefore it is faid of her that flic has Dove's 
 Eyes, Cant. i. 15. ' Behold thou art fair, my Love; behold thou 
 art fair : Thou haft Dove's Eyes.' And Chap. 4. i. ' Behold thou 
 art fair, my Love ; behold thou art fair : Thou haft Dove's Eyes 
 within thy Locks.' The fame that is faid of Chrift, Chap. 6. 12. 
 
 * His Eyes arc as the Eyes of Doves.' And the Church is frequently 
 compared to a Dove in Scripture, Cant. 2. 14. ' O my Dov;?, that 
 art in the Clefts of the Rock-- — .' Chap. 5. 2. ' Open to me my 
 Love, my Dove' And Chap. 6. 9. ' My Dove, my Undefiled, 
 is but one.' Pfal. 68. 13. 'Ye fliall be ^s the Wings of a Dove, 
 caver'd with Silver, and her Feathers with yellow Gold.' And 74. 
 13. « O deliver not the Soul of thy Turtle-Dove unto the Multi- 
 tude of the Wicked.* The Dove that Noah fen t out of the Ark, 
 that could find no Reft for the Sok of ker Foot, 'till (he returned, 
 *i\ws a Type of a true Saint. 
 
 Meeknefs is fo much the CharacEter of the Saints, that the Meek and 
 the Godl\^ are ufcd as fvnonymous Terms in Scripture : So Pfal, 37. 
 I ?, II. the Wicked and the Meek are fet in Oppofition one to ano- 
 ther , as Wicked and Godlv. ' Yet a little While, and the Wicked 
 ihall not be— but the IVIe?k (liall inherit the Earth.' So Pfal. 147. 6. 
 ' 'I'hc Lord lifteth up the Meek : Hs caficth the Wicked down to 
 the f iround.' 
 
 *']'is doubtlcfs very much on this Account, that Chrift rcprefents 
 ill hie Difciples, all the Flcir?; of Heaven, as little Children, Matih. 
 iQ. 14. ' Sufter little Children to come unto me, and forbid them 
 not; for of fuch is the Kingdcmi of Heaven.' Matth. 10.42. 
 *• Whofoevcr fliall give to drink unto one of thefe little ones, a Cup 
 of cold Water, in the Name of a Difciple, verily 1 fay unto you, he 
 flwU .^T no wife loofe his Rcv^ard.' Mar.th. 18. 6. « Whofo fhall 
 
 ofFend 
 
Part IIL of gracious ^Jcftlous. 2'>c 
 
 offend one of tijefc little ones, ^'c. Ver. la. Take heed il^it ye dc- 
 fpife not one of thcfc little ones. Vcr. 1-4. Jt is not the Will of your 
 Father which is in Heaven, that one of thefc little ones fliould pcrilli.' 
 John 13. 33. ' Little Children, yet a little while 2jii 1 With you.' 
 Little Children are innocent and harmlcfs : They don't do a great 
 deal of Mifchicf in the World :' Men need not be afraid of them : 
 They arc no dangerous Sort of Perfons : Their Anp.cr don't lafl long : 
 They don't lay up Injuries in high Rcfcntment, entertaining deep 
 and rooted Malice. So Chriflians^ in Malice, arc Children, 1 Ccr. 
 14. 20. Little Children arc not cuilcful and deceitful ; but plain 
 and fimplc: They are not verfed in the Arts of livflion and Dtceit ; 
 and are Strangers to artful I^ifguifes. They -.'.re vicldablc and flcxl- 
 ble, and not wilful and obliinaie ; don't truft to their own Under- 
 Handing, but rely on the iiiltrutlions oi Parents, and others^of fupcri- 
 our Underftanding. Here is therefore a fit and lively Lmbkm of thi; 
 Followers of the Lr;mb. Pcrfons being thus like little Children, ;s 
 not only a Thing highly commendable, and what Chriflians approve 
 of, and aim at, and which fome of extraordinary Proficiency do attain 
 to; but it is their univerfal Character, and i^bfolutcly nc'ccflary in 
 order to entring into- the Kingdom of Heaven ; unlefs Chrift was 
 miftakcn ; Matth. 18. 3. ' Veriiy I fay unto you, Except ye be 
 converted, and become as little Children, yc fliall not enter into (lie 
 Kingdom of Heaven.' IVIark 10. 15. * Verily I fay unto you, 
 whofoeverrnall not receive the Kingdom of God as a little Child, he 
 fhallnot eiiter tlierein. 
 
 But here fome may be ready to fay. Is there no fuch Tiiinnr ^.s 
 chriflian Fortitude, and Boldnefs for Chriff, being good Soldicic in 
 the chrifll.in Warfare, and coming out bold againit the Fncmies of 
 Chriit and his People ? 
 
 To which I anfwer. There doubtlefs is fuch aThing. The whole 
 chrlftianLife is compared to a Warfare, and fitly (o. And the molt c- 
 minent Chriftians are the belt Soldiers, endowed with the grcateitDe- 
 grees of chriftian Fortitude. And it is the Duty of Ciod's People to 
 be ftedfaft, and vigorous in their Oppcfition to the FJciigns aiid Ways 
 of fuch, as are endeavouring to overthrow the Kingdom of Chrilf, 
 and the Interefl of Religion. But yet many Pcrfons fcem lo be quite 
 mif^aken concerning the Nature of chridian Fortitude. 'T'is aji ex- 
 ceeding diverfc Thing from a brutal hierccncfc, or the Boldnefs cf 
 Beafls of Prcv. True chriftian Fortitude conlifls in Strength of 
 Mind, through Grace, exerted in two I'hings ; \n ruling and fup- 
 prefling the ^1'//, and unruly PafTions and Affections of the Mind; 
 and in ftedfaftly and freely exerting, and ioWov/im^ gocd AfFc£ticns 
 and Difpcfitions, without being hindred by finful Fear, or the Oppo- 
 fitjon of Enemies. But the PafTions that arc retrained and kept un- 
 der, ia ih^ Extrcifcgf this chriftian Strength and Fgrtitude, are thofc 
 
 vcr* 
 
236 The eighth Sign Part III. 
 
 very Paflior.s that nre vigoroufly and violently exerted, In a falfe 
 Boldnc^'s for Chrift. And thofc Aftc6lions that are vigoroufly ex- 
 erted in true Fortitude, arc thofe chriftian holy Affe6lior.s, that 
 ?.re. direcl:iy contrary to 'em. Tho' chriftian Fortitude appears, 
 *in v/ithfbnding- and countcra6ling the Enemies that are without 
 115 ; yet it much more appears, m refifting and fupprefling the 
 Enemies that are within us ; becaufe they are our worft and Itrong- 
 eil Enemies, and have greateft Advantage againft us. The Strengtfj 
 or" the good Soldier of Jefus Chrirt, appears in nothing more, than in 
 ftedradly maintaining the holy Calm, Meeknefs, Swcetnefs, and Be- 
 f!svolenc? of his Mind, amidft all the Storms, Injuries, lirange Be- 
 haviour, and furprjzing A6t3 and Events of this evil and unreafonable 
 World. The Scripture feems to intimate that true Fortitude confifts 
 (hiefly in this, Prov. 16. 32. ' He that is flow td Anger, is better 
 ti^.an tiie Mighty ; and he that ruleth his Spirit, than he that taketh 
 nCity.' 
 
 The diredleft and fureft Way in the World, to make a right Judg- 
 ment, what a holy Fortitude is, in iigliting with God's Enemies ; is 
 to look to the Captain of all God's Hofts, and our great Leader and 
 i Example ; and fee wherein hisFortitude & Valour appeared, in his cliief 
 Conflict, and in thcTimc of the greateft Battle that ever was, or ever 
 tv'iW be fought with thefe Enemies, when he fought with them all a- 
 lone, and of the People there was none with him, and cxcrcifed his 
 Fortitude in the highefl Degree that ever he did, and got that glori- 
 ous Victory that will be celebrated in the Praifes and Triumphs of 
 all the Hofts of Heaven, throughout all Eternity : even to Jefus Chritt 
 in the Time of his laft: Sufferings ; when his Enemies in Earth and 
 Hell made their moft violent Attack upon him, compaffing him 
 round on every Side, like renting and roaring Lions. Doubtlefs 
 here we fhall fee the Fortitude of a holy Warriour and Champion in 
 ihc Caufc of God, in it's higheft Perfection and greatefl Luftre, and 
 an Example fit for the Soldiers to follow, that hght under this Cap- 
 tain, But how did he Ihow his holy Boldnefs and Valour at that 
 'i'ime ? Not in the P'.xcrcife of any fiery Paffions ; not in fierce and 
 violent Speeches, and vehemently declaiming againft, and crving out 
 f)f the intolerable Wickedncfs of Oppofcrs, giving 'em their own in 
 ^jlain Terms ; but in not opening his Mouth when affli(5fed and op- 
 prcfled, in going as a Lamb to the Slaughter, and as a Sheep before 
 hU Shearers, is dumb, not opening his Mouth ; praying that the 
 leather would forgive h:<: cruel Enemies, becaufo they knew not what 
 they did ; not (liedding others Blood ; but with all-conquering 
 Patience and Love, fticdding liis own. Indeed one of his Dif- 
 ciplcs, that made a forward Pretence to Boldnefs for Chri/ly and 
 confidently declared he would fooncr die with Ci^.rift than deny 
 liim, began to lay about him wi«h a Sword : But Chrift meekly 
 rebukes him, and heals the Wound he gives. And never was 
 
 the 
 
Part III. of gracious AffeBiom. 237 
 
 was the Patience, Meeknefs, Love, and Forgivenefs of Chrift, In {k^ 
 glorious a Manifeflation, as at that Time. Never did he appear fo 
 much a Lamb^ and never did he fhew fo much of the dove-like Spirit, 
 ab at that Time. If therefore we fee any of the Followers of Chrifl-, 
 in the midii of the moft violent, unreafonable and wicked Oppofiticn, 
 of God's and his own Enemies, maintaining under all thibTcmptation, 
 the Humility, (Jiiietncfs, and Gcntlencfs of a Lamb, and the Harm- 
 ledhcfs, and Love, and Swectncfs of a J3ove, we may well juJ^- th..*: 
 here is a good Soldier of Jefus Chrift. 
 
 When Pcrfons are fierce and violent, and exert their (harp and 
 bitter Paflions, it fliows Wcakncfs, inftcad of Strength and Fortitude. 
 I Cor. 3. at the Beginning, ' And I Brethren, could not fpeak unto 
 you, as unto Spiritual, but as unto Carnal, even as unto Babes in 
 Chrirt.-— For ye are yet Carnal : For whereas there is among you 
 Envying and Strife, and Divifions, are ye not carnal, and Wulk as 
 Men ? ' 
 
 There is a pretended Boldnefs for Chrift that arifes from no better 
 Principle than Piide. A Man may be forward to cxpofe himfelf to 
 the Diflike of the World, and even to provoke their Difpleafure, out 
 of Pride. For 'tis the Nature of fpiritual Pride to caufe Men to feek 
 Diftindion and Singularity ; and fo oftentimes to fet themfeives at 
 War with thofc that they call carnal, that ihey may be more highly 
 exalted among their Party. True Boldnefs for Chrifl is univerfi), 
 and overcomes all, and carries 'cm above the Difpleafure of trien^s 
 and Foes ; fo that they will forfakc all rather than Chrift ; and will 
 rather off-nd all Parties, and be thought meanly of by all, than offend 
 Chrift. And that Duty which tries whether a Man is willing to be 
 defpifed by them that are of his own Party, and thought the leaft 
 worthy to be regr^rded by them, is a much more proper Trial of h;s 
 Boldnefs for Chrift, than his being forward to cxpofe himfelf to the 
 Reproach of Oppofers. The Apoftle fought not Glory, not only of 
 Hea:hens andj^zw, but of Chriftians ; as he declares, i Thej\ 2. 26. || 
 Hr.: is bold for Chrift, that has chriftian Fortitude enough, to conleli 
 his Fault openly, when he has committed one that requires it, ard 
 as it were to come down upon his Knees before Oppofers. Such 
 Things as thcfe arc a vaftly greater Evidence of holy Boldnefs, than 
 refolutely and fiercely confronting Oppofers. 
 
 Mr. Sh^pard, fpeaking of Hypocrites aff^e^ing Applaufe, fays ; 
 " hence Men forfake their Friends, and trample under Foot the 
 •' Scorns of the Wv^rld : They have Credit elfewhere. To 
 *' maintain their Inter'jft in the Love of godly Men, they will 
 '« fufFcr mucli." ParnLlc of the ten Virgins, Part L p. iBc. 
 
 As 
 
2 j8 The eighth Sign - Part III. 
 
 As fome are much miftaken concerning the Nature of true Bold- 
 ne[s for Chrift, fo they are concerning chriftian 7eaU 'Tis indeed a 
 FJame, but a fvveet One : Or rather it is the Heat and Fervour of 
 a fweet Flame. For the Flame of which jt is the Heat, is no other 
 than that of divine Love, or chriftian Charity ; which is the fwcctcil 
 and moft benevolent Thing that is, or can be, in the Heart of A4an 
 or An2;el. Zeal is the Fervour of this Flame, as it ardently and vi- 
 goroufly goes out towards the Good that is its Objc£t, in Defi.res of 
 it, and Purfuit after it ; and fo confcquentially, in Opn(,(it!c>n to the 
 Evil that is contrary to it, and impedes it. There is mdted Opprfi- 
 tion, and vigorous Oppofition, that is a Part of it, or rather as an At- 
 tendant of it ; but it is againft Things^ and not Perfonsi Bittcrnefs 
 againfi: the Perfom of Men is no Part of it,but is very contrary to it ; 
 infomuch that fo much the warmer true Zeal is, and the higher it is 
 raifed, fo much the further are Perfons from fuch Bitternefs, and fo 
 much fuller of Love, both ''to the Evil and to "the Good. As ap- 
 5-)ears from what has been juft now obferved, that it. is no other, in 
 its very Nature and Eflence, than the Fervour of a Spirit of chriftian 
 Love. And as to what Oppofition there \s in it, to Things^ it is 
 firftly and chiefly againft the evil Things in the Perfon himfelf, who 
 lias thii Zeal ; againd the Enemies of God and Holinefs, that are m 
 Ills own Heart ; (as thefe arc moft in his View, and what he is moft 
 to do with ;) and but fecondarily againft the Sins of others. And 
 therefore there is nothing in a true chriftian Zeal, that is contrary to 
 that Spirit of Meeknefs, Gentlenefs and Love, that Spirit of a little 
 Child, a Lamb and Dove, that has been fpoken of ; but it is entirely 
 agreeable to it, and tends to promote it. 
 
 But to fay fomething particularly concerning this chriftian Spirit I 
 have been fpeaking of, as exercifed in thefe threeThings, Forgivevefs^ 
 Love and Mercy ; I would obferve that the Scripture is very clear and 
 exprcfs concerning the abfolute Neceftity of each of thefe, as belong- 
 ing to the Temper and Chara6ler of every Chriftian. 
 
 It is {^ as to a forgiving Spirit, or a Difpofition to overlook and 
 forgive Injuries. Chrift gives it to us both as a negative and pofitive 
 iOvidence ; and is cxprefs in teaching us, that if we are of fuch a Spi- 
 rit, 'tis a Sign we are in a State of Forgivenefs and Favour our fclves ; 
 and that if we arc not of fuch a Spirit, we arc not forgiven of God ; 
 and feem«» to take fpecial Care that we ftiouKI take good Notice of 
 it, and always bear it on our Minds. Matth. 6. 12, 14, 15. ' For- 
 give i. ; our Debts, as we forgive our Debtors.-— F'or if ye forgive 
 Men their Trefpaffes, your heavenly l'\ather will alfo forgive you : 
 But If ye forgive not Mtn their TrefpafTes, neither will your Father 
 forgive your Trefpalies ". Clirift cxprefles the fame again at another 
 'Ime, Mark ir. 25, 2O. and again in Alatth. 18. 22, to the End, 
 a ilie Parable of the Servant that owed his Lor-d ten thoufand Ta- 
 lents 
 
Part III. of gracious Afediiom, 239 
 
 lents, that would not forgive his fellow Servant an hundred Pen^c ; 
 and therefore was delivered to the Tormentors. \\\ the Applicatinn 
 of tlic Parable Chrift fays, Verfe 35. < So likewife fhall my heavenly 
 Father do, if ye from your Heart forgive not every one his Brother 
 their Trcfpaflcs. 
 
 And that all true Saints are of a loving^ benevolent and beneficent 
 Temper, the Scripture is very plain and abundant. Without it the 
 Apoftle tells us, ' Tho' we fliould fpeak with the Tongues of Men 
 and Angels, we are as a founding Brafs or a tinkling Cymbal : And 
 that tho* we have the Gift of Prophecy, and underftand all Myiteries, 
 and all Knowledge ; yet without this Spirit wc arc nothing '. Ami 
 there is no one Virtue or Difpoliiion of the Mind, that is fo often, 
 and ^o exprefly infilteJ on, in the Marks that are lain down in the: 
 new Teftament, whereby- to know true Chriftians. 'Tis often ^iven 
 as a Sign that is peculiarly diftinguifhing, by which all may know 
 Chritt's Difciples^ and by which they may know thcmfclvcs : And i^ 
 often laid down, both as a negative and pofitive Evidence. Cbrilt 
 calls the Law of Love, by way of Eminency, hiCCominandinent^ John 
 13. 34. ' A new Commandment 1 give unto you, that ye love one 
 another, as 1 have loved ycj, that ye alfo love one another. And 
 Chap. 15. 12. « This is m^ Crmmmuhmnt^ that ye love one another 
 as I have loved you '. And Vcrfe 17. * Thefc Things 1 comntanJ 
 you, that ye love one another '. And fays, Chap. 13. 35. ' By 
 this fliall all Men know that ye are my Difciplcs, if ye love one ano- 
 ther *. And Chap. 14. 21. ((till witl^. a fpecial Reference to this 
 which he calls hh Commandment) ' He that hatii my Command- 
 ments, and kccpeth them, he it is that lovcth mc '. The beloved 
 Difciple, who had fo much of this fweet Temper himfelf, abundantly 
 inlifts on it, in his Epiftles. There is none of the Aprflles, is fo 
 much in laying down exprefs Signs of Grace, for Profeilbrs to try 
 themfelves by, as he ; and in his Signs, he infifts fcarcely on any 
 Thing elfe, but a Spirit of chriftian Love, and an agreablc Pra<Slicc ; 
 I John 2. 9, 10. ' He that faith he is in the Light, and haceth his 
 Brother, is in Darknefs even until now. Hj that lovcth his Brotli'^r 
 abideth in the Light, and there is noneOccafion of Stumbling in h'm *. 
 • Chap. 3. 14. ' We know that wc arc pafTed from Death to Life, 
 becaufe we love theBrethren. He that loveth not his Brother abidetlx 
 in Death '. Verfe 18, ig. ' My little Children, let us not love in 
 Word and in Tongue, but in Deed and in Truth. And hereby we 
 know that we are of the Truth, and Ihall aiFure our Hearts before 
 him '. Verfe 23, 24. ' This is his Commandment, that \f e fhould 
 love one another.And he that keepcth hisCommandmcnts,dwelleth in 
 him, and he in him : And hereby we know that he abideth in us, 
 by the Spirit which he hath given us. Chap. 4. 7, 8. ' Beloved, 
 iet U2 Igvc one another -, for Lwc is cf God 3 and every one that 
 
 iovch 
 
240 ^he eighth Sign Part III. 
 
 loveth Is born of God, and knowethGod : He that loveth w)t,know- 
 eth not God ; for God is Love '. Verfe 12, 13. ' No Man hath 
 feen God at any Time : If we love one another, God dwelleth in us, 
 and his Love is perfedled in us. Hereby knov/ we that we dwell in 
 him, becaufe he hath given us of his Spirit.' Verfe 16. * God is 
 Love: And he that dwelleth in Love, dwcllcth in God, and God in 
 him.' Verfe 20. 'IfaManfay, I love God, and hateth his Bro- 
 ther, he is a Liar : For he that love;;i not his Brother that he hath 
 feen, how can he love God whom he hath not fcen ? ' 
 
 And the Scripture is as plain as it is pofliblc it fhould be, that none 
 arc true Saints, but thofe whofe true Charadler it is, that they are of 
 a Difpoiition to pity and relieve their Fellow- creatures, that are pocr, 
 indigent and affli£led ; Pfal. 37. 21. ' The Righteous (heweth Mer- 
 cy, and giveth.' Ver. 26. ' He is ever merciful, and lendeth.' 
 Pfal. 112. 5. « A good Man (heweth Favour, and lendeth.' V. g. 
 
 * He hath difper fed abroad, and given to the Poor.' Prov. 14. 31. 
 < He that honoureth God, hath Mercy on the Poor.' Prov. 21. 26. 
 ' The Righteous giveth, and fpareth not.' Jer. 22. 16. 'He judg- 
 eth the Caufe of the Poor and Needy : Then it was well with him : 
 Was not this to know me, faith theLord ? ' Jam. i. 27. 'Pure Re- 
 lif^ion and undefiled before God and the Father, is this. To vifit the 
 Fatherlefs and Widows in their Affli£lion, ^'c' Hof. 6. 6. ' For 
 Idefired Mercy, and not Sacrifice; and the Knowledge of God, 
 more than Burnt-OfFerings.' Matth. 5. 7. ' Blefled are the Mer- 
 ciful, for they flsall obtain Mercy.' 2 Cor. 8. 8. « I fpenk not by 
 Commandment, but by Occafion of the Forwardnefs of others, and 
 to prov-c tlie Sincerity of your Love.* Jam. 2. 13, 74, 15, 16. 
 
 * For he (liall have Judgment without Mercy, that hath fhcwed no 
 
 Mercy. What doth it profit my Brethren, tho' a Man faith he 
 
 hath Faith, and have not Works ? Can Faith fave him ? If a Brother 
 or Sifter be naked, and deftitute of daily P'ood, and one of you fay un- 
 to them, depart in Peace, be you warmed and filled ; notwithftanding 
 ye give them not thofe Things which are needful for the Body ; what 
 doth it profit ? ' i John 3. 17. ' Whofo hath this Worlds Goods, 
 and Teeth his Brother Iiave Need, and fhutteth up his Bowels of Com- 
 paiHon from him, iiow dweUeth the Love of God in him ? Chrift 
 in that Defcription he gives us of the Day of Judgment, Matth. 25. 
 (which \z the moft particular that we have in all the Bible) reprefents 
 that Judgment will be pafo'd at that Day, according as Men have been 
 found to have been of a merciful Spirit and Pradtice, or otherwife. 
 Cluift's Defign in giving fuch a Defcription of the Procefs of that 
 Day, is pliunly to pofllfs all his Followers with that Apprehenfion, 
 tiut unlefs this was their Spirit and Pradlice, there was no Hope of 
 their being accepted and own'd by him, at that Day. Therefore 
 thii i"^ an Aj;>prehenfion that we ought to be poffefs'd with. We find 
 
 in 
 
Part III. of gracious Jlffe5iiom. 241 
 
 in Scripture that a righteous Marty and a merciful Man are fynonimous 
 Expreflions ; Ifai. 57. i. * The Righteous penlheth, and no Man 
 layeih it to Heart ; and the merciful Men are taken away, none con- 
 fidering that the Righteous is taken away from the Evil to come.* 
 
 Thus we fee how full, clear and abundant, theEvidencc from Scrip- 
 ture is, that thofe who are truly gracious, arc under the Government 
 of that lamb- like, dove-like Spirh of Jefus Chrifh And that this is 
 cfTcntially & eminently thcNaturc of the favingGraceof theGorpel,and 
 the proper Spirit of true Chriftianity. We may therefore undoubted- 
 ly determine that all truly chriftian AfFtdtions are attended with fuch 
 a Spirit ; and that this is the natural Tendency of the Fear and Hope, 
 the Sorrow and the Joy, the Confidence and the Zeal of (rue Chrif- 
 tians. 
 
 None will underftand me that true Chriftians have no Remains of 
 a contrary Spirit, and can never, in any Inltances, be guilty of a Be- 
 haviour difagreablc to fuch a Spirit. But this 1 affirm, and ihall af- 
 firm 'till 1 deny the Bible tc* be any Thing worth, that every Thing 
 in Chriftians that belongs to true Chriftianity, is of this Tendencv, 
 and works this Way ; and that there is no true Chriftian i;pon Earth, 
 but is fo under the prevailing Power of fuch a Spirit, that he is pro- 
 perly denominated from it, and it is truly and jiiftly his Char^£tcr : 
 And that therefore Miniftcrs, and others have no Warrant from 
 Chrift to encourage Perfons, that are of a contrary Charadter & Beha- 
 viour, to think they are converted, becaufe they tell a fair Story of 
 Illuminations and Discoveries. In fo doing they would fct up their 
 own Wifdom againft Chrift's, and judge without, and againft that 
 Rule by which Chrift has declared all Men fhould know his Difciples. 
 Some Perfons place Religion fo much in certain tranfient Illumina- 
 tions and ImprcfTions ( efpccially if they are in fuch a particular Me- 
 thod and Order ) and fo little in the Spirit and Temper Perfons are 
 of, that they greatly deform Religion, and form Notions of Chrifti- 
 anity quite different from what it is, as delineated in the Scriptures. 
 The Scripture knows of no fuch true Chriftians, as are of a fordid, 
 felfifh, crofs and contentious Spirit. Nothing can be invented that is 
 a greater Abfurdity, than a morofe, hard, clofe, high-fpirited, fpite- 
 ful true Chriftian. We muft learn the Way of bring Ing Men to 
 Rules, and not Rules to Men, and fo ftrain and ftretch the Rules of 
 God's Word, to take in our fclves, and fome of our Neighbours, 
 'till we make them wholly of none EfFf6l. 
 
 'Tis true that Allowances muft be made for Men's natural Tem- 
 per with Regard to thefe Things, as well as others. But not fuch 
 Allowances, as to allow Men, that once were Wolves and Serpents, 
 to be now converted, without any remarkable Change in the Spirit 
 of their Mind. The Change made by true Converfion, is wont to 
 be moft remarkable and fenfible, with Refpe<Sl to that which before 
 
 R ' w^c 
 
242 ^he ninth Sign Part III. 
 
 was the Wi eked nefs thePerfon was moft notorioufly guilty of. Grace 
 has as great a Tendency to reftrain and mortify fuch Sins, as are con- 
 trary to the Spirit that has been fpoken of, as it has to mortify Drun- 
 kennefs or Lafcivioufnefs. Yea the Scripture reprefents the Change 
 wrought by Gofpel Grace, as efpecially appearing in an Alteration of 
 
 the formei Sort ; Ifai. 11. 6, 9. 'The Wolf fhall dwell with the 
 
 Lamb ; and the Leopard {hall lie down with the Kid ; and the Calf, 
 and the young Lion, and the Fatling together ; and a little Child 
 (hall lead them. And the Cow, and the Bear (hall feed ; their 
 young ones (hall lie down together : And the Lion fhall cat Straw 
 like the Ox : And the fuckingChild fhall play on theHole of theAfp ; 
 and the weaned Child fiiall put his Hand on the Cockatrice Den. 
 They (hall not hurt nor deftroy in all my holy MoDntain. For the 
 Earth fhall be full of the Knowledge of the Lord, as the Waters co- 
 ver the Sea.' And to the fame Purpofe is Ifai. 65. 25. According- 
 ly we find, that in the primitive Times of the chriftian Church, Con- 
 verts were remarkably changed in this RefpetSt : Tit. 3. 3, &c. 
 < For we ourfelves alfo were fometimes foolifh, difobedient, deceived, 
 ferving divers Lufts and Pleafures ; living in Malice and Envy, hate- 
 ful, and hating one another. But after that the Kjndnefs and Love 
 
 of God our Saviour, toward Men, appeared, He faved us, by 
 
 the Wafhing of Regeneration, and Renewing of the Holy Ghoft.' 
 And Col. 2. 7,8. ' In the which ye alfo walked, fome Time, when 
 ye lived in them. But now you alfo put off ail thefe ; Anger, 
 Wrath, Malice, Blafphemy, filthy Communication out of your 
 Mouth.' 
 
 IX. Gracious A fFe6tions foften theHeart, and are attended and fol- 
 lowed with a chriftian Tendernefs of Spirit. 
 
 Falfe AfFccSlions, however Perfons may ft em to be melted by them 
 while they are new, yet have a Tendencv in the End to harden the 
 Heart. A Difpofition to fome Kind of P.Hfrions may be eltablifhed ; 
 fuch as imply Self-feeking, Self-f^xaltation, and Oppofition to others. 
 But falfe AfFeaions, with the Delufion that attends them, finally 
 tend to f^upify the Mind, and fhut it up againft thofe AfFeftions 
 wherein Tendernefs of Heart confifts : And the EfFe<St of 'em at lall 
 is, that Perfons in the fettled Frame of their Minds, become lefs af- 
 feftvjd with their prefent and paft Sins, and lefs confcientious with 
 Refpc(St to future Sins, lefs moved with the Warnings and Cautions 
 uf God's Word, or God's Chaftifements in his Providence, more 
 carelefsof the Frame of their Hearts, and the Manner and Tendency 
 of their Behaviour, lefs quick-fiphtcd to difcern what is finful, lefs 
 afraid of the Appearance of Evil, than they were while they were un- 
 der legal Awakenings and Fears of Hell. Now they have been the 
 Subjeas of fuch and fuch Imprclnons and AfFeaions, and have a high 
 
 Opinion 
 
Part III. oj gracious AffeBiom. 243 
 
 Opinion of themfelvcs, and look on their State to be fafe ; they can 
 be much more eafy than before, in living in the Negle6l of Duties 
 that are troublefome and inconvenient ; and are nnuch more flow and 
 partial in complying with difficult Commands ; are in no Mcafure fo 
 alarmed at the Appearance of their own Defeats and Tranfgreffions ; 
 are embolden'd to favour themfelvcs more, with Refpe6l to the La- 
 bour, and painful Care and Exa^tnefs in their Walk, and more eafily 
 yield to Temptations, and the Sollicitations of their Lufts ; and have 
 far lefsCare of their Behaviour, when they come into the holy Pre- 
 fence of God, in the Time of pubiicJc or private Worfhip. Formerly 
 it may be, under legal Convictions they took much Pains in Religion. 
 and denied themfelves in many Things : But now they think them- 
 felvcs out of Danger of Hell, they very much put off the Burden ol 
 the Crofs, and fave themftlves the Trouble of difficult Duties, and 
 allow themfelves more of the Comfort and theEnjoyment of theirEaft- 
 and their Lufts. 
 
 Such Perfons as thefe, inftead of embracing Chrift as their Saviour 
 from ain^ they truft in him as the Saviour of their Sins : Inftead of fly- 
 ing to him as their Refuge from their fpiritual Enemies^ they make 
 Uie of him as the Defence of their fpiritual Enemies^ from Gcdy and 
 to ftrengthen them againft him. They make Chrift the Minifter of 
 Sin, and great Officer and Vicegerent of the Devil, to ftrengthen his 
 Intereft, and make him above all Things in the World ftrong againft 
 JEHOVAH ; fo that they may fin againft him with good Courage, 
 and without any Fear, being efFc<3:ually fecured from Reftraints by 
 his moft folemn Warnings and moft awful Threatnings. They truft 
 in Chrift to preferve to 'em the quiet Enjoyment of their Sins, and to 
 be their Shield to defend *em from God's Difpleafure ; while they 
 come clofe to him, even to his Bofom, the Place of his Children, to 
 fight againft him, with their mortal Weapons, hid under their Skirts, f 
 
 However 
 
 Thefe are Hypocrites that believe, but fail in regard of the 
 Ufe of the Gofpel, and of the Lord Jefus. And thefe we 
 read of, Jude 3. viz. of fome Men that did turn Grace into 
 JVantonnefs. For therein appears the exceeding Evil of a 
 Man's Heart, that not only the Law, but alfo the glorious 
 Gofpel of the Lord Jefus, works in him all manner of Un- 
 righteoufnefs. And 'tis too common for Men at the firft 
 Work of Convcrfion, Oh then to cry for Grace and Chrift, 
 and afterwards grow Licentious, live and lie in the Breach of 
 the Law, and take their Warrant for their Courfe from the 
 Gofpel." Sbepard's Parable Part. L p. 126. 
 
 R 2 Again, 
 
244 ,v%The ninth Sign Part III. 
 
 However fome of thefe, at the fame Time, make a great Profeffion 
 of Love to God, and Afluraacc of his Favour, and great Joy in fad- 
 ing the Sweetnefs of his Love.. ,., 
 
 After this Manner they trufted in Chrift, that the Apoftle Jude 
 fpeaks of, who crept in among the Saints unknown ; but were really 
 
 Again, p. 232. Mr. Shepard fpeaks of fuch Hypocrites as thofe, 
 " Who like ftrange Eggs, being put into the fame Ncfl, where 
 " honcft Men have lived, they have been hatch'd up ; and 
 *' when they arc young, keep their Ne(t, and live by crying and 
 <' opening their Mouths wide after the Lord and the Food of 
 *' his Word ; but when their Wings are grown, and they have 
 *« got fome AfFc 61 ions, fome Knowledge, fome Hope.of JVlercy, 
 <' are harden'd thereby to fly from God." And add?, " Can 
 " that Man be good, whom God's Grace makes w©tfe?*' 
 
 Again, Part U. p. 167. " When Men fly to Chrilt in Times 
 " of Peace, that fo they may preferve their Sins with greater 
 '' Peace of Confcience ; fo that Sin makes 'em fly to Chrift, 
 '' as well as Mifery ; not that they may deftroy and abolifh 
 " Sin, but that they may be prcferved in their Sins with Peace ; 
 'f then Men may be faid to apprehend Chrift only by a feeming 
 " Faith. — Many an Heart fecretly faith this, If I can have my 
 " Sin, and Peace, and Confcience quiet for the prefent, and 
 «* God merciful to pardon it afterward ; hence he doth rely (as 
 " he faith) only on the Mercy of God in Chrift : And now this 
 «' hardens and blinds him, and makes him fecure, and his Faith 
 
 <' is Sermon-Proof, nothing ftirs him. And were it not for 
 
 " their Faith they fhould dcfpair, but this keeps 'em up. And 
 " now they think if they have any Trouble of Mind, the De- 
 " vil troubles 'em; and fo m.ike Chrift and Faiih Prottdlors 
 *' of Sin, not Purifiers from Sin ; which is m ft dreadful ; turn- 
 ** ing Grace to Wantonnefs, as they did Sacrifice. So thefe 
 *' would fin under the Shadow of Chrift, bccaufc the Shadow 
 *' is good and fweet, Mich. 3. 11. They had fubtil fly Ends 
 " in good Duties ; for therein may lie a Man's Sin : Yet they 
 
 *' lean upon the Lord. When Money- changers came into 
 
 " the Temple, Ton have made it a Den of Thieves. Thieves 
 '« when hunted fly to their Den or Cave, and there they are 
 " fecure aeainft all Searchers, and Hue-and-crx's : So here. 
 ** But Chrilt whipped them out. So when Men are purfued 
 '* with Cries and Fears of Confcience, away to Chrift they 
 <t go as to their Den : Not as S.iints to pray and lament out 
 '« the r/ifc oi their Sin there ; but to preferve their Sin. This 
 '« is vile : VVill the Lord receive futh ? " 
 
 ungodly 
 
Part III. of gracious AfjcBiom. 245 
 
 ■k-ngodly Men^ turning the Grace of God into Lafclviovfnefs^ Judc 4." 
 l^efe arc they that truft in their being righteous j and bccauVc Gcd 
 haspromifed that the Righteous fnall Jurcly live^ or certainly be favcd, 
 are therefore einholden'd to cumnit lniquit\\, wimm Ciod threatens in 
 Ezek. '^'^. 13. Whcnl Jhall fay to the Rightccus^ that he Jlall furcly 
 live ; // he trujl to his civn Righteoufnefs^ and canmit Iniquitx ; all his 
 Right eoitjhej's flxdl not he remcmhrcd ; hut for his Iniquity that he hath 
 committed^ he Jhall die for it. 
 
 Gracious AfFcdions are of a quite contrary Tendency ; tlicy turn 
 a Heart of Stone more and more into a Heart of Fldh. An holy 
 Love and Hope are Principles that are vafily more cfHcacious upon 
 the Heart, to make it tender, and to fill it witli a Dread of Sin, cr 
 whatever might difpieafc and oflcnd God, aiul to engage it to Watch- 
 fulnefs and Care and Stri^tnef^-, than a flavifhFcar of Hell. Ciracioiis 
 AfFcdtions, as was obfcrved before, flow cut of a contrite Heart, or 
 ( as the Word fignifys ) a bruifed Heart, bruifed and broken witli 
 godly Sorrow ; which makes the Heart tender, as bruifed Flcfh ib ten- 
 der, and eafily hurt. Godly Sorrow has much greater Influence t(» 
 make the Heart tender, than meer legal Sorrow from felfifh Prin- 
 ciples. 
 
 The Tcndernefs of the Heart of a true Chrlftian, is elegantly figni- 
 fied by our Saviour, in his comparing fuch a one to a little Child. 
 The Flcfh of a little Child is very tender : fo is the Heart of one that 
 is new-born. This is reprefented in what we are told of Nan?nan'< 
 Cure of his Leprofy, by his wafhing in Jordan^ bv the Direction of 
 the Prophet ; which was undoubtedly a Type of the renewing of the 
 Soul, by walhing in the Laver of Regeneration. We are told, 2 
 Kings 5. 14. That/;^ went down ^ and dipped him f el f f even Times in 
 Jordan, according to the Saying of the Man of Gcd ; and his Fief) came 
 again ^ like unto the Fief) of a little Child. Not only is the ¥\t(h of a 
 little Child tender, but his Mind is tender. A little Child has his 
 Heart eafily moved, wrouglit upon and bowed ; So is a Chrif^ian in 
 fpiritual Things. A little Child is apt to be affected with Sympathy, 
 to weep with them that weep, and can't well bear to fee others in 
 Diftrefs : So it is with a Chriftian ; John 11. 35. Rem. 12. 15, 
 I Cor. 12. 26. A little Child is eafily won by Kindnefs : So is a 
 Chriftian. A little Child is eafily afFcdled with Grief at temporal 
 Evils, and has his Heart melted, and he falls a weeping : Thus tender 
 is the Heart of a Chriftian, with Regard to the Evil of Sin. A little 
 Child is eafily aftVightcd at the Appearance of outward Evils, or any 
 thing that threatens it*s Hurt : So is a Chriftian apt to be alarmed at 
 the Appearance of moral Evil, and any thing that threatens the Hurt 
 of the Soul. A little Child, when it meets Enemies, or fierce Bcafts, 
 is not apt to truft it's own Strength, but flies to it's Parents for Re- 
 fuge : So a Saint is not felf-confident in engaging fpiritual Enemies, 
 
 R 2 but 
 
246 The ninth Sign Part III. 
 
 but flies to Chrift. A little Child is apt to' be fufpicious of Evil in 
 Places of Danger, afraid m the Dark, afraid when left alone, or far 
 from Home : So is a Saint apt to be fenfible of his fpiritual Dangers, 
 jealous of himfclf, full of Fear when he can't fee his Way plain be- 
 fore him, afraid to be left alone, and to be at a Diftance from God ; 
 Prov. 28. 14. Hoppy is the Man that fear dh alway ; but he that hard- 
 veth his Heart Jha II fail into Mifchief A litlleChild is apt to be afraid 
 ofSuperiours, and to dread their Anger, and tremble at their Frowns 
 and Threatnings : So is a true Saint with Refpe6l to God ; Pfal.119. 
 1 20. My Flcjh tremhleth for Fear of thee, and I am afraid of thy Judg- 
 ments. Ifai. 66. 2. To this Alan will I look, even to him that is poor^ 
 and tremhleth at my Word, Verfe 5. Hear ye the fVord of the Lord, 
 ye that tremble at his Word. Y.'L'id, 9. 4. Then were ajfemhled unto me, 
 every one that trembled at the Words of the God <?/"lfrael. Chap, 10. 3. 
 According to the Counfelofmy Lord^ and ofthofe that tremble at the Com- 
 ?nandment of our God. A little Child approaches Superiours with 
 Awe : So do the Saints approach God with holy Awe and Reverence. 
 Job 13. ir. Shall not his Excellency make you afraid ^ and his Dread 
 fall upon you. Holy Fear is fo much the Nature of true Godlinefs, 
 that it is called in Scripture by no other Name more frequently, than 
 the Fear of Gcd. 
 
 Hence gracious AfFe<9:ions don't tend to make Men bold, forward, 
 noify and boifterous ; but rather to fpeak trembling ; ( Hof. 13. i. 
 JVhenYj^\\V2i\n\ fpakc trembling, he exalted himf elf in Ifrael ; but when 
 he offended in Baal,/;^ died. ) and to cloarh with a Kind of holy Fear in 
 all their Behaviour towards God and Man ; agreable to Pfal. 2. i r. 
 I Pet 3, 15. 2 Cor. 7. 15. Eph. 6. 5. i Pet. 3. 2. Rom, 
 II. 20. 
 
 But here fome may object and fay, Is there no fuch Thing as a 
 holy Boldnefs in Prayer, and the Duties of divine Worfhip ? I an- 
 fwer, There is doubtlefs fuch a Thing ; and it is chiefly to be found 
 in eminent Saints, Perfons of great Degrees of ikaith and Love. But 
 this holy Boldnefs is not in the leaft oppofitc to Reverence ; tho* it be 
 to Di [union and Servility. It abolifhes or leflens that Difpofition 
 ■w\\\c\\2ix\ks from moral Dijlanceox J/ienaticn ; and alfo Dijiance of 
 i^f/^/Z^ff, as that of a Slave : But not at all, that which becomes the 
 natural Dijiance whereby we are infinitely inferiour. No Boldnefs 
 in poor finful Worms of the Duft, that have a right Sight of God and 
 thcmfelves, will prompt 'em to approach to God with Icfs Fear and 
 Reverence, than fpotlefs and glorious Angels in Heaven ; who cover 
 their Faces before his Throne ; Ifai. 6. at the Beginning. Rebecca^ 
 [ who in her Marriage with Ifaac, in almoft all it's Circumftances, 
 was manifeftly a great Type of the Church, the Spoufc uf Chrift ) 
 ivhen fhe meets Ifaac, iishts off' from her Camel, and takc« a Veil, 
 and covers herfclf 3 alihu' ihc wa^/brough^ tu him as Ins i^ridc, to be 
 
 with 
 
PARr III. of gracious Aff'e^ions. 247 
 
 with liim, in the ncareft Relation, and moft intimate Union, that 
 Mankind urc ever united one to another in. |- Eiijah^ that great 
 Prophet, who had 'io much lioly Kamiharity wiihGod, at a Time of 
 rpecial Nearnefs to God, even when he converfed with him in the 
 Mount, wraped his Face in his Mantle. Which was not bccaufe he 
 was terrified with any fervilc Fear, by the terrible //^/W, r.nd Earth- 
 quake^ and Fire \ but after thefe were all over, and Gcd fjmke to him 
 us 2i¥nQnd^ in a Jim fwall rouv ; i Kings 19. 12, 13. Jnd aftt^ 
 the Fue^ a fiillfinall Vcicc : Afid it was fo^ when Elijah heard it, hr 
 wrapped his Face in his Mmiile. And MoJeSy with whom God fpakc 
 Face to Face, as aMan fpeaks with his Friend, and was diftinguiftied 
 from all the Prophets, in the Familiarity with God that he was ad- 
 mitted to ; at aTimc when he was brought nearcfl of all, when Gcd 
 fhewed him his Glory in that famcMount, where he afterwards fpakc 
 to Elijah ; He made Hnjie, and boived his Head towards the Earth, and 
 worjhipped, Exod. 34. 8. There is in fome Perfons, a moft unfui- 
 table and unfufferable Boldnefs, in their Addrcfles to the great Jeho- 
 vah, in an Aft'edation of an holy Boldnefs, and Oftcntation cf emi- 
 nent Nearnefs and Familiarity ; the very Thoughts of which would 
 make 'em fhrink into Nothing, with Horror and Confufion, if they 
 faw the Diftancc that is between God arrd them. They are like the 
 Pharifee, that boldly came up near, in a Confidence of his own Emi- 
 nency in Holinefs. Whereas, if they faw their Vilenefs, they woulid 
 be more like the Publican, ih^tjlocd afar off, and durjl not fo much as 
 lift up his Eyes to Heaven ; hut fmote upon his Breaji, foying, Gcd be 
 Tucrciful to fne a Sinner. It becomes fuch fmful Creatures as we, to 
 approach a holy God ( altho* with Faith, and without Terror, yet ) 
 with Contrition, and penitent Shame and Confufion of f^ace. It is 
 foretold that this fhould be the Difpofition of the Church, in the Time 
 o^'her higheft Priviledges on Earth, in her latter Day of Glory, when 
 God fhould remarkably comfort her, by revealing his Covenant-Mer- 
 cy to her ; Ezek. 16. 60, to the End. / will ejlablijh unto thee an 
 everlajling Covenant. Then thoufnalt remember thy IVays, and he afljamcd. 
 
 And I ivill ejlabliflj my Covenant with thee ; and thou /halt know that 
 
 I am the Lord : That thou mayeji remember, and he confounded, and never 
 open thy Mouth any more, hecaufe of thy Shame, when I am pacified to- 
 ward thee, for all that thou haji done ; faith the Lord God. The Wo- 
 man that wc read of in the 7th Chapter of Luke, that was an eminent 
 Saint, and had much of that true Love whicn cafts out Fcar,byChrifl'6 
 own Teftimony, Verfe 47. ihe approached Chrift in an amiable, 
 
 f Dr. Ames, in his Cafes of Confciencc, Book III. Chap. fv. 
 fpeaks of an holv Modefty in the Worfhip of God, as one Sign 
 nf true Humility. 
 
 R A. and 
 
248 The nhith Sign Part III. 
 
 ahd acceptable Manner, when fhe came with th^t humble Modefty, 
 Reverence and Shame, when fhe ftood at his Feet, weeping^^^/W 
 h'lm^ as not being fit to appear before his Face, and wafhed his Feet 
 with her Tears. 
 
 One Reafon why gracious Affedions are attended with this Ten- 
 derneis of Spirit which has been fpokcn oF,is that true Grace tends to 
 promote Conviftions of Confcience. Perfons are wont to have Con- 
 vijftions of Confcience before they have anyGrace : And if afterwards 
 they are truly converted, and have true Repentance, and Joy, and 
 Peace in Believing ; this has a Tendency to put an End toTerrcrs, but 
 has no Tendency to put an End to ConviSilons of Sitj, but to incrcafe 
 them. It don't ftupify aJVLan'sConfcience ; but makes it more fenfible, 
 more eafily and thoroughly discerning the Sinfulnefs of that- which is 
 fmful, and receiving a greater Convidlion of the heinous and dreadful 
 Nature of Sin, fufceptrve of a quicker and deeper Senfe of it, and 
 mare convinced of his own Sinfulness, and Wickednefs of his Heart ; 
 and confequcntly it has a Tendency to make him more jealous of his 
 Heart. Grace tends to give the Soul a further and better ConviSilon 
 of the fame Things concerning Sin, that it Was convinced of under a 
 legal Work of tlie Spirit of God ; viz. It's great Contrariety to the 
 VVill and Law and Honour of God, the Greatnefs of God's Hatred 
 of it, and Difplcafurc againft it, and the dreadful Punifliment it ex- 
 pofes to and deferves. And not only fo, but rt convinces the Soul of 
 fome thing further concerning Sin, that it faw nothing of, while only 
 
 inder legal Convi^ions ; and that is the infinitely hateful Nature of 
 Sin, and it's Dreadfulnefs upon that Account. And this makes the 
 Heart tender with Refpe6l to Sin ; like David's Heart, that fmote 
 him, when he had cut o^ Saurs Skirt. The Heart of a true Penitent 
 i>t like a burnt Child, that dreads the Fire. Whereas on the Contra- 
 rv, he that has had a counterfeit Repentance, and falfc Comforts and 
 Joys, is Hke Iron that has been fuddenly heat and quenched ; it be- 
 comes much harder than before. A falfe Converfion puts an End to 
 Convictions of Confcience ; and fo either takes away, or much di- 
 minilhes that Confcientioufnefs, which was manifcfted under a Work 
 of the Law. 
 
 All gracious Afi:e£lions have a Tendency to promote this chriftian 
 
 l^cndernefs of Heart, that has been fpoken of: Not only a godly 
 Sorrow ; but alf) a gracious Joy ; Plal. 2. ii. ' Serve the Lord 
 with Fear, and rejoice with 7>embllng.* As alfo a gracious Hope ; 
 Pfal. 3^. 18. ' Behold the Eye of the Lord is upon them that fear 
 him, upon theni that hope in his Mercy.' And Pfal. 147. 11. ' The 
 Lord tikcth Pleafurc in them ihit fear him, and in them th:it hope in 
 his Mercy'. Yea the mod confident and afi'urcd Hope, that is truly 
 gracious, has this Tendency. ' Tlie higher an holy Hope is raifed, 
 ihe mare there h of this chriftirai Twndcrntfj. Th^ banilhirg of a 
 
 ft r vile 
 
Part III. of gracious AffeBiom. 249 
 
 fervile Fear, by a holy Aflurance, is attended with a proportionable 
 Incrcafc of a reverential Fear. The diminifhing of the Fear of the 
 Fruits of God's Difplcafure in future Funifliment, is attended with a 
 proportionable Increafe of Fear of his Difplcafure it fclf: The dimi- 
 nifhing of the Fear of Hell, with an Increafe of theFear of Sin. The 
 vanifhing of Jealoufies ofthe Perfon's State, is attended with a pro- 
 portionable Increafe of Jealoufy of his Heart, in a Diftruft of it's 
 Strength, Wifdoin, Stability, Faithfulncfs, ^V. The Icfs apt he is 
 to be afraid of natural Evil, having ' his Heart hxcd trulting in (jod, 
 and fo, not afraid of evil Tidings ;' the more ap^ is he to be alarmed 
 with the Appearance of moral Evil, or the Evil of Sin. As he has 
 more holyBoldnefs,fo he has lefb ofSelf-Ccnfid£nce,and a forward aflu- 
 ming Ijoldnefs, and more Modeft)-. As he is more fure than others 
 of Deliverance fromHell, fo he has more of aSenfe of theDefert of ir. 
 He is lefs apt than others to be fliakcn in Faith ; but more apt than o- 
 thers to be moved with folemnWainings, and v/ithGod's Frowns, and 
 with the Calamities of others. He has the firmefl Comfort, but the 
 fofteft Heart: Richer 'than others, but pooreft of all in Spirit : The 
 talleft & ftrongeit Saintjbut the leaft ^ tenderellChild amongft thcin. 
 
 X. Another Thing wherein thofc Afl-"e6^ions that are truly graciots 
 and holy, differ from thofe that are falfe, is beautiful S^mmeiry cr.d 
 Proportion. 
 
 Not that the Sympietry of the Vertues, and gracious Affections of 
 the Saints, m this Lite, is perfccSl : It oftentimes, fs in many Things 
 defective, thro' -the Imperfe6tion of Grace, for want of proper In- 
 ftruclions, through Errors in Judgment, or fome particular Unhr.pp'- 
 nefs of natural I'emper, or Dcfedls in Education, and many other 
 Di fad vantages that might be mentioned. But yet there is, in no wife, 
 that monft rous Difpropurtion in grucijus AfFedtions, and the various 
 Parts of true Religion in the Saints, that is very commonly to be ob- 
 ferved, in the falfe Religion, and counterfeit Graces of Hypocrit... 
 
 In the truly holy AfFe(5lions of the Saints is found that Proportion, 
 which is the naturatConfequence of the Univerfality of their Sanclifi- 
 cation They have the whole Image of Chrift upon them : They 
 have ' put off the old Alan, and have put on the new Man' entire in 
 all his Parts and Members. < It ha'h plcafed the P'ather that In 
 Chrilt all Fulnefs fli^ild dwell :' there is in him cverv Grace ; « Ho 
 is full of Grace nnd Trutli ! And fhey that arc Chrift's, do ' of his 
 Fullnefs receive, and Grace for Grace ;' {J^hn i. 14, 16.) i. e. 
 there is cveryGrace in them, wlilch is inChnft : * Grace forGrace ;' 
 that is, Grace anfwerablc toGricc : There is no Grace in Chrifl, but 
 there is it's Im.;ge in Believer'^ to anfwer it : The Image is a true 
 Image ; and there h fometbing jf the fame beautiful Proportion \n the 
 Image, which is in the Original 3 there is Feature for Feature', a/id 
 
 Member 
 
250 • ^f^^' tenth Sign Part III. 
 
 Member for Member. There is Symmetry snd Beauty in God's 
 VVorkmanfhip. The natural Body, which God hath made confifts 
 of many Members ; and all are in a beautiful Proportion : So it is 
 in the new Man, confifting of various Graces and Affections. The 
 Body of one that was born a perfedl^Child, may fail of exa6t Propor- 
 tion through Diftemper, and the Weaknefs and Wounds of fome of 
 it's Members ; yet the J^ifproportion is in no Mcafure like that of 
 thofe that are born Monftcrs. 
 
 It is with Hypocrites, as it was with Ephrolm of old, at a Time 
 when God greatly complains of their Hjpocrify; Hof. 7. ' E- 
 phraim is a Cake not turnaJ,' half roafted and half raw : There is 
 commonly no Manner of Uniformity in their AfFedions. 
 
 There is in many of them a great Partiality, with Regard to the 
 feveral Kinds of religious AfFedions : Great AfFedtions in fome 
 Things, and no manner of Proportion in others. An holy Hope and 
 holy Fear go together in the Saints, as has been obferved from PJal. 
 33. 18. and 147. IT. But in fome of thefe is the m-^ft confident 
 Hope, while they are void of Reverence, Self-jealoufy and Caution, 
 and to a great Degree caft off" Fear. In the Saints, Joy and holy 
 Fear go together, tho' the Joy be never fo great ; as it was witii the 
 Difciples, in that joyful Morning of Chrift's Refurre6lion, Matth. 
 28. 8. ' And they departed quickly from the Sepulchre, with Fear 
 and GREAT Joy. f But many of thefe rejoyce without trembling: 
 Their Joy is of that Sort, that is truly oppofite to godly Fear. 
 
 But particularly, one great Difference between- Saints and Hypo- 
 crites is this, that the Joy and Comfort of the Former is attended 
 with godly Sorrow and Mourning for Sin. They have not only Sor- 
 row to prepare *cm for their firft Comfort, but after they are com- 
 forted, and their Joy eftablifhed. As it is foretold of the Church of 
 God, that tliey (hould mourn and loath thcmfelves for their Sins, after 
 they were returned from the Captivity, and were fettled in the Land 
 of Carman^ the Land of Reff, and the Land that flows with Milk 
 and Honey, Ezek. 20. 42, 43. ' And ye fhall know that I am the 
 Lord, when I (hall bring you into the Land of Ifrael^ into the Coun- 
 try for the which I lifted up mine Hand, to give it to your Fathers. 
 And there fhall ye remember your Ways, and all your Doings, where- 
 in ye have been defiled ; and ye fhall loath yourfelves in your own 
 
 '• Renewed Care and Diligence follows the Sealings of the Spirit. 
 ^' Now h the Soul at the Foot of Chrlff, as Mary was at the 
 *f Scpukhrc, iv'ith Fear and great Joy, He that travels the 
 <f Road with a rich TVcafure about him, is afraid of a Thief 
 *' in every Hufh '^ FlavcVs Sacramental Meditation?, 
 Medi, 4. 
 
 Sight, 
 
Part III. of gracious AffcEliom, ?-j 
 
 Sight, for all your Evils that ye have committed.' As alfo in Ezek. 
 1 6. 6i, 62, 63. A time Saint is like a little Child in this Rcfpect ; 
 he never had any godly Sorrovi^ before he was born again ; but fincc 
 has it often in exercife : As a little Child, before it is born, and while 
 it remains in Darknefs, never cries ; but as foon as ever it fees the 
 Light, it begins to cry ; and .thenceforward is often crying. Altho' 
 Chrifl hath born our Griefs, and carried our Sorrows, fo that we arc 
 freed from the Sorrow of Putiijhmcnt^ and may now fweetly (q^^ upon 
 the Comforts Chrift hath purchafed for us j yet that hinders not but 
 that our feeding on thefe Comforts fhould be attended with the Scr- 
 row of Rfpenta7icc. As of old, the Children of Ijrael were command- 
 ed, evermore to feed upon the pafchal Lamb, with bitter Herbs, f 
 
 True 
 
 *' If Repentance accompanies Faith, 'tis no Prefumption to hc- 
 
 *' lieve. Many know the Sin ; and hertce believe in Chriil^, 
 
 *' truft in Chrift ; and there is an End of their Faith. But 
 
 *« what ConfeiTion and Sorrow for Sin ? What more Love to 
 
 *' Chrift follows this Faith ? Truly none. Nay, their P'aith is 
 
 «' the Caufe why they have none. For they think, if I truft in 
 
 *' Chrift to forgive me, he will do it ; and there is an End of 
 
 " the Bufmefs. Verily this Hedge- Faith, this Bramblc-P'aith, 
 
 «' that catches hold on Chrift, and pricks and fcratches Chrift, 
 
 •' by more Impenitency, more Contempt of him, is meer Pre- 
 
 ** fumption ; which fhall one Day be burnt up and dcftroycd 
 
 <' by the Fire of God's Jealoufy. Fie upon that Faith, that 
 
 »* ferves only to keep a Man from being tormented before his 
 
 <' Time I Your Sins would be your Sorrows, but that your 
 
 <« Faith quiets you. But if Faith be accompanied with Repen- 
 
 *« tance. Mourning for Sin, more Eftecm of God's Grace in 
 
 «' Chrift; fo that nothing breaks thy Heart more than the 
 
 «' Thoughts of Chrift's unchangeable Love to one fo vile, and 
 
 *' this Love makes thee love much, and love him the more ; as 
 
 " thy Sin increafeth, fo thou defireft thy Love's Increafe ; and 
 
 «' now the Stream of thy Thoughts run, how thou mayft live 
 
 " to him that died for thee : This was Mary's Faith, who fat 
 
 *' atChrift's Feet weeping, waftiing them with her Tears, and 
 
 •« loving much, bccaufe much was forgiven." Sh^pard'iSourd 
 
 " Believer, p. 128, I2g. 
 
 You (hall know godly Sorrow ( fays Dr. Prejloi:^ in his Dif- 
 
 " courfe on Paid\ Converfion ) by the Continuance of it : It 
 
 *' is conftant ; but worldly Sorrow is but a PalTion of tlic 
 
 »' Mind; it changes, it lafts not. Tho' for the prcfent it 
 
 '« may be violent and Urgre, and work much outwardly; yet 
 
 it 
 
252 The tenth Sign P ar t III. 
 
 True Saints are fpoken of in Scripture, not only as thofe that have 
 mourn'd for Sin, but as thofc that do mourn, whofe Manner it isftill 
 to mourn; Matth. 5.4. ' Blcflcd are they that mourn, for they (hall 
 be comforted.' 
 
 Not only is there often in Hypocrites, an eflcntial Deficiency, as 
 to the various Kinds of religious Affet^ior.s ; but alfo a ftrange Parti- 
 ahty and Difproportion, in the fame Affections, with Regard to diffe- 
 rent Objedts. 
 
 Thus as to the Affedion of Lcvc^ fomc make high Pretences, and a 
 great Shew of Love to God and Chrifi^, and it may be have been 
 greatly affe£ted with what they have heard or thought concerning 
 them : But they han't a Spirit of Love and Benevolence towards 
 Men, but are difpofed to Contention, Envy, Revenge, and Evil-fpea- 
 king ; and will, it may be, fuffer an old Grudge to reft in their 60- 
 foms towards a Neighbour, for feven Years together, if not twice fe- 
 vcn Years ; living in real Ill-will and Bitternefs of Spirit towards 
 liim : And it may be in their Dealing? with their Neighbours, are 
 not very ftri<St and confcientious in observing the Rule of doing to o- 
 ihersy as they would that they fljould do to them : i John 4. 20. If a 
 Alan fay ^ I love Gody and hateth his Brother^ he is a Liar : For he that 
 loveth not his Brother^ zvho?n he hath feen^ how can he love God whom he 
 hath not feen ? And on the other Hand, there are others, that appear 
 as if they had a great deal of Benevolence to Men, are very good na- 
 tur'd and generous in their Way ; but have no Love to God. 
 
 And as to Love to Men, there are fome that have flowing Affec- 
 tions to fome ; but their Love is far from being of fo extenfive and 
 
 ^' it comes but by Fits, and continues not : like a Land Flood, 
 " which violently, for the prefent, overflows the Banks ; but it 
 " will away again ; it is not noways thus. But godlv Sorrow is 
 *' like a Spring, that ftill keeps his Running both Winter and 
 *' Summer, Wet and Dry, in Heat and Cold, early and late. 
 *' So this godly Sorrow is the fame in a regenerate Man ftill ; 
 '' take him when you will, he is ftill forrowing for Sin. This 
 ^« godly Sorrow ftands like the Centre of the Earth, which 
 /•' removes not, but ftill remains.'' 
 
 lam perfwadcd, many a Man's Heart is kept from break- 
 •-' ing and mourning, becaufe of this. He faith ( it n)ay be ) 
 *•• that he \% a vile Sinner ; but I truft in Chrift, oV. If they 
 " do go to Chrift to deftroy their Sin, this makes 'em more fe- 
 '* cure \w their Sin. l^'or ( fay they ) J cannot help it, and 
 '* Chrift muft do all. Whereas Faith makes the Soul mourn 
 *^ after the Lord the more.'' ^hep. Parable of the ten Virgins, 
 7^art \\, p. 168. 
 
 univerfal 
 
Part III. of gracious AfeElkm, 253 
 
 univerfal a Nature, as a truly chriftian Love is. They arc full of dear 
 AfFcdtions to foms, and full of Bitternefs towards others. They arc 
 knit to their own Party, them that approve of 'em, love 'em and ad- 
 mire 'cm J but are fierce againlt thofc that oppofe and diflike 'cm. 
 Matth. 5. 4.5, 46. Be like your Father whiih is in Heaven: For he 
 
 maketh his Sun to rife on the Evil and on the Good. For if ye love them 
 
 which love you^ what Reward have ye ? Do not even the Publicans the 
 fame ? Some fhew a great Aftcdlion to theirNighbours, and pretend 
 to be raviflied with the Company of the Cliildren of God abroad ; and 
 at the Time Time are uncomfortable and churlifh towards iheir Wives 
 and other near Relatl.ms at Home^ and arc very negligent of rehtive 
 Duties. And as to the great Love to Sinners and (3ppofcrs of Religi- 
 on, and the great Concern for their Souls, that there is an Appearance 
 of in fome, even to extreme Diftrefs and Agony, fingiirg out a par- 
 ticular Perfon, from among a Multitude, for it's Obje6l, there bein;^ 
 at the fame Time no general CompafTion to Sinners, that are in equal- 
 ly miferableCircuinltanccs, but what is in a monlhousDifprop'^rtion ; 
 this feems not to be of -he Nature of a gracious AfF.6tion. Not that 
 I fuppofe it to be at all (trange, that Pity to the peri(hing Souls of Sin- 
 ners fhould be to a Decree of Agonv, if other Things are anfwera- 
 ble ; or that a truly gracious Comp^fTion to Souls (hould be exeicifed 
 much more to fome Perfons than others that are equally miferable, e- 
 fpeciallv on fome particular Occafions : There may manyThings hap- 
 pen to fix the Mind, and affedl the Heart, with Refpe(5l to a particu- 
 lar Perfon, at fuch a Juncture ; and without Doubt fome Saints have 
 been in great Dilirefs for the Souls of particular Perfons, fo as to be 
 as it were in Travail lor them : But when Perfons appear, at particu- 
 lar Times, in wracking Agonies for the Soul of (ome lingle Perfon, 
 far beyond what has been ufually heard or read of in eminent Saints, 
 but appear to be Perfons that ii.iVe i Spirit of meek and fervent Love, 
 Charity, and Compallion to Mankind in general, in a far lefs Degree 
 than ihey ; 1 fay, fuch Agonies arc greatlv to be fufpeded, for Rea- 
 fons already given ; z^/z. That the Spirit of God is wont to give 
 Graces and gracious AfFedtions in a beautiful Symmetry and Pro- 
 portion. 
 
 And as there is a monftrousDifproportion in theLove of fomcjin it's 
 Exercifes towards diff.rentPerfons, fo there is in their feeming Excr- 
 cifes of Love towards the famr- Perfons. Some Men fliew a Love to 
 others as to their outward M :n, they are liberal of their worldly Sub- 
 ftance, and often g.'ve to the Poor ; but have no Love to, or Concern 
 for the Souls of VI en. O'.hers pretend a great Love to Men's Souls, 
 that are not comp ifHon-^rc and charicablo to^vards their Bodies. The 
 making a greut Shew o* Love, Pity, and Diihefs for Souls, cofJs 
 'em nothing ; but in order to fli-:w Mercy to Men's Bodies, they 
 mull pirt with Money out of theii Pockets. But a true chnftian 
 
 Love 
 
254 ^Tz&^f tenth Sign Part III. 
 
 Love to our Brethren, extends both to their Souls and Bodies. And 
 herein is like the Love and Compaflion of Jefus Chrift. He (hewed 
 Mercy to Men's Souls, by labouring for them in preaching the Gof- 
 p-^1 to *em ; and (hewed Mercy to their Bodies, in going about doing 
 G\)od, healing all Manner of Sicknefs and Difeafes among the People. 
 We have a remarkable Inftance of Chriit's having Compaflion at once 
 both to Men's Souls and Bodies, and fhewing CompafTion by feeding 
 both, in Mark 6. 34, &c. Jnd Je/us^ when he came outy Jaw much 
 Peopley and zuas moved with CompaJJlon towards ihem ; hecaufe they were 
 as Sheep not having a Shepherd : And he began to teach ihem manyThings, 
 Kere was his Compaflion to their Souls. And in the Sequel, we 
 have an Account of his CompafTion to their Bodies, becaufe they had 
 been a long While having nothing to eat : He fed five thoufand of 'em 
 with five Loaves and two Fifties. And if theCompaflion of profeffing 
 Chriftians towards others don't work in the fame Ways, it is a Sign 
 that it is no true chriftian Compaflion. 
 
 And furthermore, 'tis a Sign that AfFe6lions are not of the right 
 Sort, if Perfons fecm to be much afFe£led with the bad Qualities of 
 their Fellow-Chriftians, as the Coldnefs and LifeleiTnefs of other 
 Saints, but are in no Proportion affected with their own Defedls and 
 Corruptions. A true Chriftian may be affected with the Coldnefs and 
 Unfavourincfs of other Saints, and may mourn much over it. But at 
 the fame Time he is not fo apt to be afFe£led with the Badnefs of any 
 Body's Heart, as his own. This is moft in his Uiew : This he is moft 
 quick-fighted to difcern : This he fees moft of the Aggravations of, 
 and is moft ready to cry out of. And a lefTer Degree of Vertue 
 will bring him to pity himfelf, and be concerned at his own Calami- 
 ties, than rightly to be afFefted with others Calamities. And if Men 
 han't attain'd to the Lefs, we may determine they never attain'd to 
 the Greater. 
 
 And here by the Way, I would obferve, that it may be laid down 
 as a general Rule, That if Perfons pretend that they come to high 
 Attainments in Religion, but have never yet arrived to the lefler At- 
 tainments, 'tis a Sign of a vain Pretence. As if Perfons pretend that 
 thev have got beyond meer Morality y to live a fpiritual and divineLiic ; 
 but really han't come to be fo much as moral Perfons. Or pretend 
 to be greatly aft'cdted with theWickednefs of theirHearts, and are not 
 affedted with the palpable Violations of God's Commands in their 
 Practice, which is a lefler Attainment. Or if they pretend to be 
 brought to be even willing to be damned for the Glory of God, but 
 have no Forwardnefs to fufFer a little in their Eftatcs and Names and 
 worldly Convenience, for the fake of their Duty. Or pretend that 
 they are not afraid to venture their Souls upon Chrift, and commit 
 their All to God, trufting to his bare Word, and the Faithfulnefs of 
 i Promifes, for their eternal Welfare j but at the fame Time, han't 
 
 Confidence 
 
Part III. of gracious ytffc&ions, 255 
 
 Confidence enough in God, to dare to truft him with a little of their 
 Eftates, beftow«d to pious and charitable Ufes : I fay, when it is thus 
 with Perfons, their Pretences arc manifeftly vain. He that is in a 
 Journey, and imagines he has got far beyond fuch a Place in his 
 Road, and never yet came to it, mult be miftakcn ; and he is not )ct 
 arrived to the Top of the Hill, that never yet got half-way thither. 
 But this by the Way. 
 
 The fame that has been obferved of the AfFeition of Love, is alfo 
 to be obferved oi other religious AfFedlions. Thofc that arc true, ex- 
 tend in fomc Proportion, to the various Things that arc their due and 
 proper Objects : But when they are falfe, are commonly ftrangcly 
 difproportionate. So it is with religiousZ)^;rfj and Longings : Thefc 
 in the Saints, are to thofe Things that are fpiritual and excellent in 
 general, and that in fome Proporti to their Excellency, Importance 
 or Nect-flity, or their near Concern in them : But in falfe Longings, 
 *tis often tar otherwife. They will ftrangely run, with an impatient 
 Vehemence, after fomething of Lfs Importance, when other Thirvis 
 of greater Importance are neglected. Thus for Inftance, Some Per- 
 fons, from Time to Time, arc attended with a vehement Inclination, 
 and unaccountably violent Preflure, to declare to others what they 
 experience, and to exhort others ; when t^.re is at the fame Time, 
 no Inclination, in any Meafure equal to it, to other Things, that true 
 Chriftianity has as great, yea, a greater Tendency to ; as the pour- 
 ing out the Soul before God in fecret earnelt Prayer and Praifc to 
 him, and more Conformity to him, and living more to his Glory, ^V. 
 We read in Scripture of Groanings that cannot be uttered, and Scul- 
 break'ingi for the Longing it hath, and Longings, ThirJIingSy h Pantings, 
 much more frequently to thefe latter Things, than the former. 
 
 And fo as to Hatred 2^1x6. Zeal ', when thcfe are from right Princi- 
 ples, they are againft Sin in general, in fome Proportion to the De- 
 gree of Sinfulnefs ; Pfal. 119. 104. I hate every falfe 'I'ay, So Ver. 
 128. But a falfe Hatred and Zeal againft Sin, is againft fome par- 
 ticular Sin only. Thus fome feem to be very ztalous againft Pro- 
 phanenefs, and Pride in Apparel, who themfelves are notorious for 
 Coveteoufnefs, Clofenefs, and it may be Backbiting, Envy towards 
 Superiours, Turbulency of Spirit towards Rulers, and rooted Ill-will 
 to them that have injured them. Falfe Zeal is againft the Sins of o- 
 thers, while Men have no Zeal againft their own Sins. But he that 
 has trueZeal, exercifes it chiefly againft his own Sins : Th.>' he fhcws 
 alfo a properZeal againft prevailing and dangerous Iniquity in others. 
 And fome pretend to have a great Abhorrence of their own Sins of 
 Heart, and cry out much of their inward Corruption j and yet make 
 light of Sins in Pradlice, and feem to commit them without much 
 Reftraint or Rcmorfe 3^ tho* thefe imply Sin, both in Heart and 
 Life. 
 
 As 
 
256 The tenth Sign Part. Ill, 
 
 As there is a much greater Difproportion in the Exercifes of falfc 
 AfFe(Slions, than of true, as to different Objects ; fo there is alfo, as 
 to different Times. For ahho' true Chriftians are not always aUke ; 
 yea, there is very great Difference, at different Times, and the heft 
 have Reafon to be greatly afhamed of their Unfteadinefs ; yet there is 
 in no wife that Inftability and Inconftancy in the Hearts of thofe who 
 are true Firg'ms^ that follow the Lamh whiiherfoever he gceih ^vjh\ch is in 
 falfe- hearted Profeffors. The righteousMan is truly faid to be one whofe 
 Heart is fixed ^ trullivg in Gcd^ { Pfal. 112. 7. ) and to have his Heart 
 ejlablified with Grace ^ ( Heh. 13. 9. ) and to hold on his IP ay. Job 
 17. 9. The Righteous fimll hold on his '/< ay^ and he that hath clean Hands 
 Jhall wax ftrdiiger andflronger. 'Tis fpoken of as a Note of the Hy- 
 pocrify of the jewifh Church, that they «;^r^ as a fwift Dromedary^ 
 traverfing her H ays. 
 
 If therefore Perfons are religious only by Fits and Starts ; if they 
 now and then feem to be raifed up to the Clouds in their Affections, 
 and then fuddenly fall down again, loofe all, and become quite care- 
 lefs and carnal, and this is their Manner of carrying on Religion ; if 
 they appear greatly moved, and mightily engaged in Religion, only in 
 extraordinary Seafons, in the Time of a remarkable Out-po'iring of 
 the Spirit, or other uncommon Difpenfation of Providence, or upon 
 the real orfuppofed Receipt offome great Meicy, when they have re- 
 ceived fome extraordinary temporal Mercy, or fuppofe that they are 
 newly converted, or have lately had what they call a great Difcovcry ; 
 but quickly return to fuch a Frame, that their Hearts are chiefly up- 
 on other Things, and the prevailing Bent of their Hearts and Stream 
 of their Affedlions is ordinarily towards the Things of this World ; 
 when they are like the Children oHfrael in the Wilderncfs, who had 
 their Affedlions highly raifed by what God had done for 'em at the 
 Red Sea, and fang his Praife, and foon fell a luffing after the Flefh- 
 Pots oi Egypt ^ but then again when they came to Mount Sinai, and 
 faw the great Manifeflations God made of himfelf there, fecm'd to 
 be greatly engaged again, and mighty forward to enter into Covenant 
 with God, faying. Ml thai the Lord hath fpoken will we do, end be obe- 
 dient, but then quickly made 'em a golden Calf ; 1 fay, xvhen it is 
 thus with Perfons, 'tis a Sign of the Unfoundnefs of Affeftions. f 
 
 They 
 
 Dr. Owen ( on the Spirit, Book III. Chap. ii. § 18. ) fpeak- 
 ingofacommon Work of the Spirit, fays, '» This Work o- 
 " peratcs greatly on the Affc-aions : we have given Inflances, 
 •' in Fear, Sorrow, Joy, and Delight, about fpiritual Things, 
 " that are ftirred up and aftcd therebv : But yet it comes fhort 
 «' intwo Thin'^s, of a thorough Work upon the Affe^ions 
 ^ «' themfelves. 
 
Part III. ef gracious Aff'e&io?is. 257 
 
 They are like theWatcrs in theTime of aShowcr of Rain, which dur- 
 ing the Shower, and a little after, run like a Brook, and flow abun- 
 dantly ; but are prefently quite dry : And when another Shower 
 comes, then they will flow again. Whereas a true Saint is like a 
 Stream from a living Spring ; which tho* it may be greatly increafed 
 by a Shower of Rain, and diminifhed in Tiqie of Drought ; yet con- 
 ftantly runs : ( John 4. 14. The Hater that IJIwll give him.fi.all he in 
 him^ a Well of i'laier Jpringing up^ &c. ) or like a Tree planted by 
 fuch a Stream, that has a conftant Supply at the Root, and is alwa}s 
 
 green, 
 
 " themfclves. For j//, It doth not /a- them. And 2^/v, It 
 
 '' doth not/// them. i. It is required that our Afl^cdions be 
 
 «< fixed on heavenly and fpiritual Things : And true Grace 
 
 »« willeft:eait; Col. 3. i, 2. If ye be rifen with Chrift, feek 
 
 »' thofe Things which are above ^ where Chrift fitteth on the right 
 
 »* Hand of Gcd. Set your Affe£liom en Things above. The 
 
 *' Joys, the Fears, the Hopes, the Sorrows, with Reference un- 
 
 " to fpiritual and eternal Things, which theWork before-men- 
 
 " tioned doth produce, are evanid, uncertain, unftable, not 
 
 " only as to the Degrees, but as to the very Being of them. 
 
 «« Sometimes they are as a River ready to overflow it's Banks, 
 
 '* Men cannot but be pouring them out on all Occafions ; and 
 
 " fometimes as Waters that fail, no Drop comes from them. 
 
 *' Sometimes they are hot, and fometimes cold ; fcmetimes up, 
 
 *' and fometimes down; fometimes all Heaven, and fometimes 
 
 <« all World ; without Equality, without Stability. But true 
 
 " Grace fixeth the AfFc6tions on fpiritual Things. As to the 
 
 " Degrees of their Exercife, there may be, and is in them a 
 
 <« great Variety, according as they may be excited, aided, af- 
 
 " fifted by Grace and the Means of it; or obftru6lcd and im- 
 
 *' peded, by the Interpofition of TemptJrtions and Divcffions. 
 
 <' But the conftant Bent and Inclination of renewed Affnftions, 
 
 *' is unto fpiritual Things ; as the Scripture every where tclti- 
 
 " fieth, and as Experience doth confirm." 
 There is ( fays Dr. Prefton ) a certain Love, by Fits, which 
 
 " God accepts not ; when Men come and ciFer to God great 
 
 *« Promifes, like the VV^aves of the Sea, as big as Mounta>ns : 
 
 *' Oh, they think, they will do much for God j Bui their 
 
 <' Minds change ; and they become as thofe high Waves,which 
 
 «« at laft fall level with the other Waters. If a Man fhculd 
 
 <' profer thee great KindneflTes ; and thou fhouldft afterwards 
 
 " come to him to make ufe of him, and he fhouhd look ftrangely 
 
 " upon thee, as if he were never acquainted with. thep j* How 
 
 , .' S *' wouldft 
 
258 The tenth Sign Part III. 
 
 green, evcQ in Time of the greateft Drought. Jer. 17. 7, 8, 
 « Bleflcd is the Man that trufteth inthe Lord, and whofe Hope the 
 Lord 1*5, For he (hall be as a Tree planted by the Waters, and that 
 fpreadeth out her Roots by the River ; and fhall not fee when Heat 
 Cometh ; but her Leaf fhall be green ; and fhall not be careful in the 
 Year of Drought; neither fhall ceafe from yielding Fruit.' Many 
 Hypocrites arc like Comets, that appear for a While with a mighty 
 Blaze ; but are very unfteady and irregular in their Motion, ( and 
 arc therefore called wandering Stars, Jude 13, ) and their Blaze foon 
 difappears, and they appear but once in a great While. But the true 
 Saints are like the fixed Stars, which, tho* they rife and fet, and are 
 often clouded, yet are fledfaftin their Orb, and may truly be f»id to 
 fhine with a conftant Light. Hypocritical AfFedlions are like a vio- 
 lent Motion ; like that of the Air that is mo^»ed with Winds. {JueU 
 12.) But gracious AfFeiSions are more a natural Motion, like the 
 Stream of a River ; which tho' it has many Turns hither and thither, 
 and may meet with Obf^acles, and run more freely and fwiftly in fome 
 Places than others ; yet in the general, with a fteady and conftant 
 Courfe, tends the fame Way, 'till it gets to the Ocean. 
 
 And as there is a {Grange Unevennefs and Difproportion in falfe Af- 
 fecS^ions, at different Times ; fo there often is in different Places. 
 Some are greatly affefled from Time to Time, when in Company ; 
 but have nothing that bears any Manner of Proportion to it, in Secret, 
 in clofe Meditation, fecrct Prayer, and converfmg with God, when 
 alone, and feperatcd from all the World, f A true Chriitian doubt- 
 
 leis 
 
 *' wouldfl thou efleem of fuch Love .? If we are now on, now 
 *' ofT, in our Love, God will not efteem of fuch Love." Dif- 
 courfc on the divine Love of Chrift. 
 
 Mr. Flavely fpeaking of thefe change^ible ProfefTors, fays, 
 «* T'(\t{t ProfefTirs have more of the Moon than of the Sun ; 
 •« little Light, lefs Heat, and many Changes. They deceive 
 " many, yea, they deceive themrelvcs,but cannot deceive God. 
 «' They want that Ballaft and Eftablilhment in themfelves, that 
 «' would have kept them tite and fleady." Touchltone of Sin- 
 cerity, Chap. n. § 2. 
 
 " TTie Lord is ncgle^ed fecretly, yet honoured openly ; be- 
 •* Caufc there is no Wind in their Chambers to blow their Sails ; 
 *» and therefore there they ftand ftill. Hence many Men keep 
 ^« their Profeffion, when they loofc their AfFcdlion. They 
 «* have bv the one a Name to live, ( and that is enough ) tho* 
 « their Hearts be dead. And hence fo long as you love and 
 «« comiwcnd them, ib long they love you \ but if not, they will 
 
 «« forfakc 
 
Part III. of gracious jiffeeiions. 255 
 
 lefs delights in religious FcIIowfhip, and chriftian Converfation, and 
 finds much to afFed\ his Heart in it : But he alfo delights at Times to 
 retire from all Mankind, to converfe with God in folitary Place?. 
 And this alfo has it's peculiar Advantages for fixing his Heart, and en- 
 gaging it's Affections. True Religion difpofes Perfons to be much 
 alone, in folitary Places, for holy Meditation and Prayer. So it 
 wrought in Jfaac^ Gen, 24. 63. And which is much more, fo it 
 wrought in Jcfus Chrift. How often do we read of his retiring into 
 Mountains and folitary Places, for holy Converfe with his Father ? 
 'Tis difficult to conceal great Affections, but yet gracious Affections 
 are of a much more filent and fecretNature, than thofe that are coun- 
 terfeit. So it is with the graciousSorrow of the Saints. So it is with 
 their Sorrow for their own Sins, f Thus the P'uture graciousMourn- 
 ing of true Penitents, at the Beginning of the latter Day Glory, is 
 rcprefented as being fo fecret, as to be hidden from the Companions 
 of theirBofom; Zecb.12.12,13,14. ' And theLand fhall mourn, every 
 Family apart. TheFamily of theHoufe of DavidzpzTt^ & theirWivcs 
 apart. TheFamily oftheHoufe of A^^/^^;; apart, and their Wives apart. 
 TheFamily of theHoufe of Levi apart, & theirWives apart. TheFamily 
 of»J^/Awa apart, & theirWives apart. All theFamilies that remain, every 
 Family apart, & theirWives apart. ' So it is with theirSorrow for the 
 Sins of others. The Saints Pains and Travailing for the Souls of Sin- 
 ners is chiefly in fecret Places ; Jer. 13. 17. ' If yc will not hear h, 
 my Soul (hall weep in Secret Places for your Pride : And mine Eye 
 (hall weep fore, and run down with Tears ; becaufe the Lord's Flock 
 
 '< forfake you. They were warm only by another's Fire, and 
 " hence having noPrincipleof Life within, foon grow dead. This 
 *' is the Water that turns a Pharifee's Mill.' Shepard's Par. 
 Part L p. 180. 
 
 «' The Hypocrite ( fays Mr. Flavel) is not for the Clofet, but the 
 ** Synagogue ; Matth, 6. 5, 6. 'Tis not his Meat and 
 *' Drink to retire from the Clamour of the World, to enjoy 
 « God in Secret." Touchftone of Sincerity, Chap. VII. § 2'. 
 
 Dr. Atnesy in his Cafes of Confcience, Lib. III. Chap. v. fpeaks 
 of it as a Thing by which Sincerity may be known, *' Thcit 
 «' Perfons be obedient in the Abfencc, as well as in the Prc- 
 " fence of Lookers on ; in Secret, as well, yea more than in 
 << Publick ; " allcdging P/>/7. 2. 12. and Matth. 6. 6. 
 
 t Mr. Flavely in reckoning up thofe Things, wherein the Sorrow 
 of Saints is diftinguifhed from the Sorrow of Hypocrites, about 
 their Sins, fays, ♦« Their Troubles for Sin are more private and 
 *< filentTroublcs than others are ; theirSorc runs in thcNight." 
 Touchftone of Sincerity, Chap. VI. § v. 
 
 S 2 '« 
 
26o ^^ The tenth Sim Part III 
 
 ib- 
 
 is carried away captive.* So it is with gracious Joys : They are hid-^ 
 (kn Mama^ in this Refpe^t, as well as others ; Rev. 2.- 17. The 
 Plalmift feems to fpeak of his fweeteft Comforts, as thole that were 
 to be had in Secret ; Pfal. 63. 5. * My Soul fliall he Huisfied as with 
 Marrow and Fatncfs, and my Mouth fhall praife thee with joyful Lips ; 
 when I remember thee upon my Bed, r,nd meditate upon thee in the 
 Night Watches.' Chrift calls forth his Spoufe, away from the 
 World, into retired Places, that he may give her his^'weetcft Love ; 
 Cant. 7. IT, 12. ' Come my Beloved, let us 20 forth into the Field, 
 let us lodge in the Villages :— There will I give thee my Love. * 
 The moft eminent divine Favours that the Saints obtained, that we 
 read of >n Scripture, were in theirRetirement. The principal Mani- 
 feftations that God made of himfelf, and his Covenant- Mercy to 
 Abraham^ were when he was alone, apart from his numerous Family ; 
 as any one will judge that carefully reads his Hiftory. Ifaac received 
 that fpeciai Gift of God to \\\n\yRebekah^ who was fo great a Comfort 
 to him, and by whom he obtained the promifed Seed, walking alone, 
 meditating in the Field. 'Jacob was retired for fecret Prayer, when 
 Chrift came to him, and he wreftled with him, and obtained the 
 BleiTing. God revealed himfelf to Mofei in the Bufli, when he was 
 in a folitary Place in the Defart, in Mount Horeb ; Exod. 3. at the 
 Beginning. And afterwards, when God fliewcd him his Glory, and 
 he was admitted to the higheft Degree of Communion with God that 
 ever he enjoyed ; he was alone, in the fame Mountain, and continued 
 there forty Days and forty Nights, and then came down with hisFace 
 fhining. God came to thofe great Prophets, Elijah and EUJJm, and 
 cqnverfed freely with them, chiefly in theirRetirement. £///"^^converfed 
 alone wi^h God at Mount Sina, as A'Jofes did. And when Jefus 
 Chrift had his greateft Prelibation of his future Glory, when he was 
 transfigur'd ; it was not when he was with the Multitude, or with 
 the twelve Difciples, but retired into a folitary Place in a Mountain, 
 with only three feledl Difciples, charging them that they fliould tell 
 no Man, 'till he was rifen from the Dead. When the Angel Gabriel 
 came to the blefTed Virgin, and when the HolyGhoft came upon her, 
 and the Power of the Highcft overfhadowcd her, fhe feems to have 
 been alone, and to be in this Matter hid from the World ; her neareft 
 and deareft earthly Friend Jofeph^ that had betrothed her, (tho' a juft 
 Man) knew nothing of the Matter. And fhe that firlt partook of 
 the joy of Chrift's Refurre6tion, was alone with Chrift at the Sepul- 
 chre ; John 20. And when the beloved Difciple was favoured with 
 thofe wonderful Vifions of Chrift, and his future Difpenfations to- 
 wards the Church and the World, he was alone in the l^Qci Patmos, 
 Not but that we have alfo Inftances of great Priviledges that theSaints 
 haverecciv'd when with others ; or that there is not ipuch in chrif- 
 Van Converfation, and focial and publick Worfhip, tending greatly 
 
 to 
 
Part III. of graciota ylffe^liojn. 261 
 
 to refrefh and rejoice the Hearts of the Saints. But this is all that I 
 aim at by what has been faid, to fhew that it is the Nature of true 
 (jrace, that however it loves chnftian Society in its Place, yet it in a 
 peculiar Manner dclig;hts in Retirement, and fccret Conveife with 
 God. So that if Perfons appear greatly engaged in fecial Religion, 
 and but little in the Religion of the Clofet, and are often highly af- 
 ittXad when with others, and but little moved when they have none 
 but God and Chrift to converfe with, it looks very darkly upon theii 
 Religion , 
 
 XI. Another great and very diftinguifliing Difterepcc between 
 gracious AflFe6lions and others is, that gracious Afte(5tions, the higher 
 they arc raifed, th.c more is a fpiritual Appetite and Longing of Soul 
 after fpiritual Attainments, encreafed. On the contrar}', falfe Affec- 
 tions reft fatisfied in themfclves. f 
 
 Tiie more a true Saint loves God with a gracious Love, the more 
 he defires to love him, and the more uneafy is he at h.s Want ot 
 Love to him : The more he hates Sin, the more he defircs to hate it, 
 and laments that he has fo much remaining Love to it : The more 
 he mourns for Sin, the more he longs to mourn for Sm : T he more 
 his Heart is broke, the more he dcfircs it fhould be broke : The more 
 he thirfts and longs after God and Holinefs, the more he longs to 
 long, and breathe out his very Soul in Longings after God : The 
 kindling and raifmg of gracious AfFc<Slions is like kindling a Flame ; 
 
 f " Truly there is no Work of Chrirt that's right ( fays Mr. She- 
 " pard ) but it carries theSoul to long for more of it." Par. of 
 the ten Virgins, Part L p. 136. 
 
 And again, '* There is in true Grace an infinite Circle : A Man 
 " by thirfting receives, and receiving thirfts for more. But 
 " hence the Spirit is not poured out abundantly on Churches ; 
 " hecaufe Men fhut it out, bv fhutting in, and contenting them- 
 *' felves with theircommon Graces and Gifts ; A'latth. 7. 29. 
 " Examine if it be not fo.'* Ibid, p. 182. 
 
 And in p. 210, he fays, *' This I fay, True Grace as it comforts, 
 '< fo it never fill?, but puts an Edge on the Appetite : More of 
 " that Grace Lord ! Thus Paul, Phil. 3. 13, 14- T^^us 
 '« David', Out of my Poverty I have given, &c. I Chron. 29. 
 " 3, 17, 18. It's a fure Way never to be deceived in lighter 
 " Strokes of the Spirit, to be thankful for any, but to be content 
 *' with no Meafureof it. And this cuts the Thread of Diftc- 
 *' rence, between a fuperficial lighter Stroke of the Spirit, and 
 " that which is found." 
 
 S 2 the 
 
262 ^he clroenth Sign Part III. 
 
 the higher it is raifed, the more ardent it is ; and the more it burns, 
 the more vehemently does it tend and fcek to burn. So that the 
 fpiritual Appetite after Holinefs, and an Increafe of holy Af}e(Slions, is 
 much more lively and keen in ihofe that are eminent in Holinefs, than 
 others ; and more when Grace and holy AfFedtions are in their moft 
 lively Exercife, than at otherTimes.'Tis as much theNatureofone that 
 IS fpiritually new-born, to third after Growth in Holinefs, as 'tis the 
 Nature of a new-born Babe, to thirft after the Mother's Breaft ; who 
 has the fharpeft Appetite, when befl in Health ; i Pet. 2. 2, 3. As 
 new-born Babes ^ defire the fmcere Milk of the IVord^ that ye niay groiu 
 thereby ; if fo be that ye have tajied that the Lord is gracious. The moft 
 that the Saints have in this World, is but a Tafte, a Prelibation of that 
 future Glory which is their proper Fulnefs ; 'tis only an Earneft of 
 their future Inheritance in their Hearts; 2 Cor. i. 22. and 5. 5. and 
 Eph. I. 14. The moft eminent Saints in this State are but Ciiil- 
 dren, compared with their future, which is their proper State of Ma- 
 turity and Perfcdlion ; as the Apoftle obferves, i Cor. 13. 10, 11. 
 Tlie g;reateft Eminency and Perfe<5lion, that the Saints arrive to in 
 this World, has no Tendency to Satiety, or to abate their Defires after 
 more ; but on the contrary, makes 'cki more eager to prefs forwards ; 
 as is evident by the Apoftle's Words, Phil. 3. 13, 14, 15. Forgetting 
 thofe Things zvhich are behind^ and reaching forth unto ihofe Things %vhich 
 ire before^ ^ P^f^ toward the Mark.— -Let us therefore^ as man) as be 
 PERFECT, be thus minded. 
 
 The Reafons of rt are, that the more Perfons have of holy Affec- 
 tions, tiie more they have of that fpiritualTafie which Ihave fpoken of 
 clfewher-e ; whereby they perceive the Excellency, and relifti the di- 
 vine Swcetnefs of Holinefs. And the more Grace they have, while 
 in this State of ImperfedVion, the more they fee their Imperfection and 
 Kmptinefs, and Diftance from what ought to be ; and fo the 
 more do they fee their Need of Grace ; a^. I fliewed at large before, 
 when fpeaking of the Nature of evangelical Humiliation. And be- 
 fides Grace, as long as it is imperfcd, is of a growing Nature, and 
 »n a growing State. And we fee it to be fo with all living Things, 
 that while they are in a State of Imperfection, and in their growing 
 State, their Nature feeks after Growth ; and fo much the more, as 
 they are more healthy and profperous. Therefore the Cry of every 
 true Grace, i$ like that Cry of true Faith, Mark 9. 24. Lord I be- 
 iitve, help thi{ rr\y Unbelief And the greater fpiritual Difcoveries and 
 AiFc(Siions th« true Chriftian has, the more dncs he become of an ear- 
 lielt Beggar for Grace, and fpiritual Food, that he may grow ; and 
 the more earneftly docs he purfue after it, in the Ufe of proper Means 
 and Endeavour? : For true and gracious Longings after Holinefs, are 
 no idle intffc(^u^ UciUes. 
 
 But 
 
Part III. of gracious Jffe6fions. 56^ 
 
 But here fomc may obje6l and fay, How h this confident with 
 what all allow, That fpiriritual Enjoyments are of a Soul-fatisfying 
 Nature ? 
 
 I anfwer, It's being fo, will appear to be not at atl inconfiftent 
 with what has been faid, if it be confidcred in what Manner fpiritual 
 Enjoyments arc faid to be of a Soul-fatisfyiilg Nature. Certainly 
 they arc not fo in that Senfe, that they arc of fo cloying a Nature, 
 that he who has any Thine; cf them, tho' but in a very imperfect De- 
 gree, defires no more. But fpiritual Enjoyments are of a Soul-fatisfy- 
 incT Nature in the following Refpc(5>s, i. They in their Kind and 
 Nature, are fully adapted to the Nature, Capacity and Need of the 
 Soul of Man. So that thofe who find them, dcfirc no other Kinii of 
 Enjoymenrs ; they fit down fully contented with that Kind of Hnp- 
 pjncfs which tfacy have, defiring no Change, nor inclining to wander 
 about any more, faying who will flitrw us any Good ? The Soul is ' 
 never cloyed, never weary ; but perpetually giving up it fclf, with all 
 it's Powers, to this Happinefs. But not that thofe who have fome- 
 thing of this Happincfs, defire no more of the fame. 2. They arc 
 ffttisfving alfo in this Refpecfl, that thcv anfwer the Expectation of the 
 Appetite. When the. Appetite is high to any Thin?, the Exprd.iti- 
 on is confequeiitly (^. Appetite to n particular Objcc>, implies Ex- 
 pedlation in it's Nature. This Expectation is not flti^t^cd by world- 
 ly Enjoyments, the Man cxpe<5ted to have a great AccefTion of Hap- 
 pinefs, but he is difappointed. But It is not fo with fpiritual Enjoy- 
 ments ; They fully anfwer and fatisfy the Expcftation. 3. The 
 Gratification and Pleafure of fpiritualEnjoyments is peimancnt. 'Tis 
 not fo with worliily Enjoyments. They in a Senfe fatisfy particular 
 Appetites; but the Appetite in being fatisficd, is glutted, and then 
 the Pleafure is over : And as foon as that is over, the general Appe- 
 tite of human Nature after Happinefs returns; bat is empty, and 
 without any Thing to fatisfy it. So that the glutting of a particular 
 Appetite, does but take away from, and leave empty, the general 
 Thirflof Nature. 4. Spiritual Good is fatisfying, as there is enough 
 in it, to fatisfy the Soul, as to Degree, if Obftacles were but removed, 
 and the enjoying P'acuhy duly applied. There 13 Room enough here 
 for the Soul to extend it felf ; Here is an infinite Ocean of it. If 
 Men ben't fatisfied here, in Degree of Happinefs, the Caufe is with 
 themfclves ; 'tis becaufe they don't open their Mouths wide enough. 
 
 But thcfe Things don't argue that a Soul has no Appetite excited 
 after moreof the fame, that has tafted a little ; or that his Appetite 
 will not increafe, the more he raises, 'till he comes to Fulnefs of En- 
 joyment : As Bodies that are attracSted to the Globe of the Earth, tend 
 to it more fhongly, the nearer they come to the attra<5ting Body, and 
 are not at Reft out of the Centre. Spiritual Good is of a liUisfying 
 Nature; and for that very Rcafon, thxi Soul that taftes, and knows 
 
 S 1. it\. 
 
264 ^/^^ eleventh Sign Part III. 
 
 It's Nature, will third after it, and a Fulnefs of it, that it may be fa- 
 tisfied. And the more he experiences, and the more he knows this 
 excellent, unparrallel'd, exqiiifite, and fatisfying Sweetnefs, the more 
 earneiily will he hunger and thirft for more, 'till he comes to Per- 
 fection. And therefore this is the Nature of ipiritual AfFedlions, 
 that thcfgreatcr the)' be, the greater the Appetite and Longing is, 
 after Grace and Holinefs. 
 
 But with thofe Joys; and other religious AfFe£tions, that are falfe 
 and counterfeit, it is other\?^ife. If before, there was a great Dcfirt-, 
 of fome Sort, after Grace ; as thefe Affe6lIons rife, that Dcfire ceafcs, 
 or is abated. It may be before, while the Man was under legal Con- 
 vidlion-, and much afraid of Hell, he earneftly longed that he might 
 obtain fpiritual Light in his Underftanding, and Faith in Chrift, and 
 Love to God : But now, when thefe falfe Affections are rifen, that 
 deceive h'm, and make him confident that he is converted, and his 
 State good, there are no more earneftLongings afterLight and Grace : 
 For his End is anfwer'd j he is confident that his Sins are fcrgiven 
 him, and that he (hall ^o to Heaven ; and fo he i? Ltisfied. And 
 efpecially when falfe Affe^ions are raifed very high, do they put an 
 End to Longings after Grace and Holinefs. The Man now is far 
 from appearing to himfelf, a poor empty Creature : On the Contrary, 
 he is rich, and encreafcd with Goods ; and hardly conceives of any 
 Tiling more excellent, than what he has already attain'd to. 
 
 Hence there is an End to many Perfons Earneftnefs in Seeking, 
 after they have once obtain'd that which they call their Converfion : 
 or at leaf}, after they have had thofe high Affections, that make them 
 fully confident of it. Before, while they looked upon themfelves as 
 in a State of Nature, they were engaged in feeking after God and 
 Chrift, and cried earneftly for Grace, and ftrove in the Ufe of Means : 
 But now they a£t as tho' they thought their Wcrk was done : They 
 live upon their firff Work, or fome high Experiences that are paft ; 
 and there is anEnd to their crying, and ftriving afterGod andGrace. ji 
 
 Whereas 
 
 *' It Isufual to fee a falfe Heart moft diligent in feeking the Lord, 
 " when hs has been worft, and moft carelefs when 'tis heft. 
 " Hence many at firll Converfion, fought the Lord earneftly: 
 " Afterwards Affections and Endeavours die ; that now they 
 
 " are as good as the Word can make 'em. An Hypocrite's 
 
 " laft End is to fat is fy himfelf: Hence he has enough. A 
 *< Saint's is to fatisfy Chrilt : Hence he never has enough." 
 Shepard's Parable Part I. p. 157. 
 
 Many a Man, it mav be, may fay, I have nothing in my felf, 
 ^' and all is in Chrift j and comfort himfelf there s and fo falls 
 
 " afleep. 
 
Part III. of gracious JJfe5tions. 265 
 
 Whereas the holy Principles that actuate a true Saint, have a far 
 more powerful Influence to ftir him up to Earnertncfs in feekingGod 
 
 and 
 
 " H.inds oft' ! AnJ toucli not this Ark, Icfttlic IvOrd fl.n' tliec : 
 " A Chrilt of Clouts would fcrve your Turn as well." Ibid 
 
 " P- 11- 
 " An Hypocrite's Light goes out, and grows not. Hence many 
 " ancient Standers take all their Comfort from their firltWork, 
 *' and droop when in old Ag;e.'* Ihid p. 77. 
 And p. 9 5, 94. Mr. Shcpard, mentioning the Charn^lcrs of thofe 
 that hcwe a dead Hope, Tiys, *' They that content themfclves' 
 with any Mcafurc of Holinefs and Grace, they look not for 
 Chrift's Coming and Company. For Saints that do I' ok 
 for him, tho' they have not that Holinefs and Grace they 
 would have, yet ihcy reft: not fatisficd with any Mcafure ; 
 I John 3. 3. He that hath this Hope^ purif.eth himfelf as he is 
 
 '* pure, The Saints content not themfelvcs with any Drcf- 
 
 *' ftngs, 'till made glorious j and (o fit for Fello'svftiip with th:;t. 
 
 " Spoufe. When aMan leaves not, 'till he gets fuch a Mta- 
 
 '' fure of Fciith and Grace, and now when he has got this, con- 
 '« tents himfelf with this, as a good Sign that he fhall be faved, 
 «' liC looks not for Chrift. Or when Men are heavjy Ldeti 
 «' withiiin; then clofe with Chrift ; and then are comforted, 
 - ^ f^ feaPd, 'and have Joy that fills them; ajid now the ^V'ork is 
 
 " ^< done. Ancl when Men fhall not content themfclvts with 
 
 '* anyMeafure ; but wifh they had more, if Grace would grow, 
 " while they tell Clocks and fit idle ; and fo God muft do all ; 
 " but do not purge themfclve?, and make Work of il.'* 
 ''-'Again, p. 109. " There is never a Hypocrite living, but clof^th 
 I' *« with Chrift for his own Ends : For he cannot work beycnJ 
 «' his Principle. Now when Men have ferved their ownTurns 
 <« out of another Man, away they go, and keep that which 
 " they have. An Hypocrite clofeth with Chrift, as a 
 *' Man with a rich Shop : He will not be at Coft to buy all the 
 <' Shop, but fo much as ferves his Turn. Commonly Men in 
 <' Horror, feck fo much of Chrift as will eafe them ; and hence 
 «« profefs, and hence feek for fo much of Chrift as will credit 
 " them ; and hrnce their Delires after Chrift are foon fatisfied. 
 *' Appetittis Finis eil infinitus.'* 
 «' Wo to thee that canlt pnint fuch a Chrift in thy Head, and re- 
 <« ceive fuch a Chrift into thy Heart, as muft be a Pander to 
 " your Sloth. The Lord will revenge this Wrong done to his 
 " Glorv, with greater Sorrows than ever any felt : To make 
 
 Chrift 
 
1^66 "The eleventh Sig?i Part IIL 
 
 and HoHnc<5, than fervile Fear. Hence fceklng God is fpokcn of as 
 one or" the iliilinguiHiing Characters of the Saints; tnf\ thofe that fee k 
 God^ is one ^ t" tlic Names by which" the Godly are called in Scripture ; 
 Pfal. 24. 6. This is the Generation of them that fee k hi?n^ that fee k thy 
 Ftice^ O Jaob. Pfal. 69. 6. Let not thofe that feek thee he confounded 
 for mj Sake. Vcrfc 32. T he Humble fmll fee this and be glad^ and your 
 Heart fhall live that feek God, And 74. 4. Let all thofe that feek thee 
 rfjcicey and be glad in thee ; and let fuch as love thy Salvaiion fay conii- 
 mi iH-;^ the Lord be ?nagnifed. And the Scriptures every where reprc- 
 lent the Seeking, Striving and Labour of a Chriltian, as being chiefly 
 after his Converlion, and his Cc^nverlion as being but the BeQ;inning 
 of his Work. An^ almoft all that is faid in the new Teftamcnt, of 
 Men's watching, giving earned Heed to.thenifelves, running theRace 
 that is fet before them, driving and agonizing, wreftling not with 
 Flefh and Blood, but Principalities and Powers, fighting, putting 
 on the whole Arrnour of God, and (landing, having done all to itand, 
 prefiing forward, reaching forth, continuing inftant in Prayer, crying 
 to God Day and Night ; I fay, almoft all that is faid in the new 
 Teftament of thefe Things, is fpoken of, and dire6ted to the Saints. 
 Where thefe Things are applied to Sinners feeking Converfion once, 
 they are fpoken of the Saints Profccution of the great Bufinefs of their 
 highCalling tenTimes. But many in thefeDays have got intoaftrange 
 antlfcriptural Way, of having all their Striving &.Wreftling over before 
 
 " Chrift not only Meat and Drink to feed, but Cloaths to co- 
 
 " -ver your Sloth. ---Why what can we do ? What can we 
 
 " do ? Why as the firft /Jam conveys not only Guilt, but 
 
 <' Power ; fo the Second conveys both Ri^hteoufnefs and 
 " Strength." Ibid p. 158. 
 
 When the Lord hath given fome Light and Afl'odion, and fome 
 " Comfort, and fome Reformation, now a Man grows full 
 <' here. Saints do for God ; and carnal Hearts do fomething 
 «^ too ; but a little fills them, and quiets them^ and fo damns 
 " them. And hence Men at the firll Work upon them, arc 
 «' very diligent in the Ufc of Means ; but after that, they be 
 " brought to ncgledt Prayer, fleep ou.t Sermons, and to be 
 
 " carelefs, faplefs, lifelcfs. " Ibid p. 210. 
 
 It is an' Argument of Want of. Grace, when a Manfnith to 
 " hinfifelf, as thq Glutton faid to his Soul, Jake thy Hefl^ for 
 ^^ thou haft Goods laid up for ?nany Tears. So thou haft Repen- 
 *' tance, and (jrace, and ?czqc enough for many Tears \ And 
 <' hcncr the Smi] takes it's Reft, grows Huaojifh and ncgl'^enr. 
 ■ ' ;'g 'his,,C.^ifc:vtlnis N-ih; thv. Soul fhall be ta- 
 
 thcv 
 
Part IIL of gracious Afj'c^ions, 267 
 
 they are con/erted ; and {o having an eafy Time of it afterwards, to 
 fit down and enjoy their S!ot)i and Indolence ; as tliofc that now have 
 a Supply of their Wants, and are become rich and lull. r>\]t when 
 the Lord fills the Hungry with good Things ^ thefe Rich arc like to he 
 f€nt awny empty y Lulce i. 53. 
 
 But doubtlefs there are fome Hypocrites, that have only falfe Affec- 
 tions, who will think they are able to ftand thisTrial ; and will readily 
 f,iy, that they defire not to reft fatisfied with paft Attainments, but to 
 be prefTing forward, they do defirc more, they long after (jod and 
 Chrirt, and defire more Holinefs, and do fcek it. But the Truth is, 
 their Dcfires are not properly the Defires of Appetite after Holinefs, 
 for its own Sake, or for the moral Excellency and holy Swcetnefs that 
 is in it ; but only for By- Ends. They long after clearer Difcoverics, 
 that they may be better fatisfied about the State of their Souls ; or 
 becaufc in great l^ifcoveries, Self is gratified, in being made (o much 
 of by God, and fa exalted above others, tlic-y long to tafie the Love 
 of God (as they call it) more than to have more Love to God. Or, 
 it m^y be, they have a kind of forced, fancied or made Longings ; 
 becaufe they think they muft long for moreGrace,otherwife it will be a 
 darkSign upon them. But fuchThings as thefe are far different fiom 
 the natural, and as it were neccflaryAppetite andThirfling of the new 
 Man, after God ^Hohnef?. There is an inward burningDcfire tl-at a 
 Saint has after Holinefs, as natural to the new Creature, as vital Heat 
 is to the Body. There is a holy Breathing and Panting after the Spi- 
 rit of God, to increafe Holinefs, as natural to a holy Nature, as breath- 
 ing is to a living Body. And Holinefs or Sanguification is more di- 
 redly the Objecfl of it, than any Manifefta-tion of God's Love and Fa- 
 vour. This is the Meat and Drink that is the Objed of the fpiritual 
 Appetite ; John 4. 34. My Meat is to do the Will of him that fcnt me^ 
 and to finijh his Work. Where we read in Scripture of the Defires, 
 Longings and Thirftings of the Saints, Righteoufnefs and God's Laws 
 are much more frequently mention 'd, as the Obje6^ of them, than any 
 Thing elfe. The Saints defire the fine ere Milk 'of the IVord^ not fo 
 much to teftify God's Love to them, as that they ?nay grow thereby in 
 Holinefs. I have (hewn before that Holinefs is thatGood which is the 
 immediate Obje(Sl:ofa fpiritual Taf^e. But undoubtedly the fame 
 Swectnefs that is the chief Objeil of a fpiritual Taftc, is alf) the 
 chief Obje<St of a fpiritual Appetite. Grace is the godly Man's 
 Treafure ; Ifii. , 33. 6. The Fenr of the Lord is his Trea- 
 fure. Godlinefs is the Gain that he is covcteous and greedy of; 
 I Tim. 6. 6. Hvpocrites long for Difcovcries, more for the prcfcnt 
 Comfort of the Difcovery, and the high Manifeflation of God's Love 
 in it, than for any fan6\ifying Influence of it. But neither a Lonplng 
 after great Difcoveries, ©r after great Taftes of the Love of God, 
 nor Longing to be io Heaven, nor Longing to die, are in any Mea- 
 
 furc 
 
268 The twelfth Sigti Prat III. 
 
 fure fo diflingulfliing Marks of true Saints, as Longing after a more 
 holy Heart, and Jiving a more holy Life. 
 
 But I am come now to the laft diftinguifhing Mark of holy Affec- 
 tions that 1 fliall mejition. 
 
 XIL Gracious and holy Affections have their Exercife and Fruit 
 
 in Chriftian Pradicc. 1 mean, they have that Influence and Power 
 
 upctn him who is the Subjedl of 'em, that they caufe that a Pradice, 
 which is univerfally conformed to, and direded by chriftian Rules, 
 fhould be the Practice and Bufinefs of his Life. 
 
 This implies three Things ; i. That his Behaviour or Pradlice 
 in the World, be univerfally conformed to, and dired.ed bv chriftian 
 Rules. 2. That he makes a Bufinefs of fuch a holy Pradlice above 
 all Things ; that it be a Bufinefs which he is chiefly engaged in, and 
 devoted to, and purfues with higheft Earneftnefs and Diligence : So 
 that he may be faid to make this Prd6lice of Religion eminently his 
 Work and Bufmefs. And 3. That he perfi^is in it to the End of Life : 
 Si. th^t it may be faid, not only to be his Bufmefs at certain Seafons, 
 ti^.e Bufinefs of Sabbath Days, or certain extraordinary Times, or the 
 Bufmefs of a Month, or a Year, or of (tvtn Years, or his Bufmefs 
 under certain Circumftances ; but the Bufmefs of his Life j it being 
 that Bufmefs which he perfeveres in through all Changes, and under 
 all Trials, as long as he lives. 
 
 The Neceftity of each of thefe, in aJl true Chriftians, is moft clear- 
 ly and fully taught in the Word of God. 
 
 I. 'Tis neccffary that Men fhowld be univerfally obedient: f 
 I John 3. 3. &c. Every Man that hath this Hope in hi?n^ pwifieth 
 
 himfelfy 
 
 He that pretends to Godlinefs, and turns afide to crooked 
 Ways, is an Hypocrite : For thofe that are really godly, do 
 live in a Way of Obedience ; Pfal. iiq. i, 2, 3. BleJJed 
 are the Ihdefiled in the Way^ that walk in the Law of the Lord, 
 They alfo do no Iniquity, Luke i. 6. They were both righteous 
 before God^ ivalking in oil the Commandments of the Lord blame' 
 lefs. But fuch as live in Ways of Sin, are Diffemblers ; 
 for all fuch will be rejected in theDay of Judgment ; Matth. 
 7.23. Depart from me ye that work Iniquity. The like wc 
 hzxt-Luke 13. 27'. If Men live in a Way of Difobediencc, 
 they don't love God ; for Love will make Men keep God's 
 Commandments j i John 5. 3. Herein is Love^ that we keep 
 
 " his 
 
Part IHU 
 
 cf gracious Affe6}io72s, 
 
 269 
 
 hhnfelf^ even m he is pure. ^Jndyt know that he was mamfejftdto \akf 
 
 aivay dur Sim.^ and in him was noSiu, /I hofoevcr abtdeib in him,Jitmet/lk 
 
 not.- 
 
 his Co77im(t1idments^' and his Cotntnandments are mt gYitvous. If 
 Men Ifve in a Way of Difobeclience, they have not a Spirit- 
 of Fciith ; for Faith fan6tifjes Men ; A^s 26. 68. Savnijud- 
 hyFaith that is in ?ne. If Men live in aWay of DifobcclicncejV- 
 they are not Chrilt's Sheep ; for his Sheep hear his Voice ;» 
 John 10. 27. Men that live in a Wav of Difobcditnce arc 
 not born ot God ; i John 3. 9. He that is lorncf Gcdf.nvj'.h 
 mt. Men that live in a Way of DiA.bcdicnce are tie Ser- 
 vants of Sin; John 8. 34. M' //;^/ ccm7nitteth i)in is the Fur- 
 
 vant of Sin. A Courfe of external Sin is an Evidenrc of 
 
 Hypocrify ; whether it be a Sin of Omilion or CommifTion. 
 If Men live in the Neglcft of known Duties, or in the Prac- 
 tice of known Evils, that will be their Condemnation ; let 
 the Sin be what it will ; let it be Prophanefs, Uncleanefs, 
 
 Lying or Injuflice. If Men allow themfelves in Malice, 
 
 Envy, wanton Thoughts, prophane Thoughts, that will con- 
 demn them ; though thofc Corruptions don't break out in 
 any fcandalous Way. Thefe Thoughts are an Evidence of a 
 rotten Heart; Tit. 3. 3. IVe ourfehes.were fometimes focli/h., 
 di [obedient^ deceived^ ferving divers Luffs and Pleajures., hring 
 in Malice.^ and Envy^ hateful., and Imting one anothsr. If a 
 Man allows himfelf, tho' he thinks he doth' not, in Malice 
 and Envy, he is an Hypocrite : Tho' his Confcience difal- 
 
 lows it, yet if his Heart allows it, he is no Saint. Some 
 
 make Pretences to Godlinefs, wherebv they do not only de- 
 ceive others, but (which is a great deal worfe) deceive them- 
 felves alfo : But this will condemn them, that they live in a 
 Courfe of Sin, and fo muft go with ungodly Men ; Pfal. 125. 
 
 5. As for fuch as turn afide unto their crooked If ays., the Lord 
 will lead thetn forth with the IVorkers of Iniquity, \{ there be a 
 ^reat Change in a Man's Carriage, and he be reformecj in fe- 
 veral Particulars, yet if there be one evil Way, the ]\Ian is 
 an ungodlyMan : where there isPiety there is ufiiverfal Obe- 
 dience. A Man may have great Infirmities, vet be a cod.'v 
 Man. So it was with Z^/, David., and Peter : But if he 
 lives in a Way of Sin, he don't render his Godlinefs only (uf- 
 picious, but it is full Evidence againft him. Men that ?.rc 
 godly have Refpe(5l to all God's Commandments ; ff^/, jjq, 
 
 6. There be a great many Commands, and if there be 
 one of them that a Man has not Refpedt unto,- he will be put 
 
 *• to 
 
ty(^ The twelfth Sign Part III. 
 
 not. H'hofoever/imeihy hath not /ten him, neither known him. He that 
 
 doth Right e9ufnefs, is righteous, even as he is righteous. He that com- 
 mitteth^in,is of the Devil. Chap. 5. 18. fVe know that whofoever is 
 horn of God, fmneth not ; hut he that is begotten of God, keepeth himfelf^ 
 and that wicked one tcucheth him not. John. i^. \^. Te are my Friends ^ 
 if ye do whatfoever I command you. James 2. 10. fVhofoever Jhall keep 
 the whole Law, and yet offend in one Point, he is guilty of all. i Cor. 6. 
 9. Know ye not that the Unrighteous /hall not inherit the Kingdom of God, 
 Be not deceived, neither Fornicators, nor Idolaters, &c. Jhall inherit the 
 Kingdom of God. Gal. 5. 19, 20. Now the fVorks of the Flejh are 
 tnanifejl, which are thefe. Adultery, Fornication, Uncleannefs, Lafciviouf- 
 
 *' to Shame another Day. If a Manh'ves in one evil Way, he 
 *' is not fubjedt to God's Authority : but then he lives in Re- 
 *' hellion ; and that will take off all his Pleas, and at once cut 
 *' off all his Pretences ; and he will be condemned in the Day of 
 
 " Judgment. One Way of Sin is Exception enough againft 
 
 ** the Man's Salvation. Tho' the Sin that he lives in be but 
 '' fmall : Such Perfons won't be guilty of Perjury, Stealing, 
 " Drunkcnnefs, Fornication ; they look upon ihcm to be hei- 
 '* nous Things, and they are afraid of them ; but they do not 
 *« much matter it, if they opprefs a little in a Bargain, if they 
 " commend a Thing too much which they are about to fell, if 
 <« they break aPromife, if they fpend theSabbath unprofitably, if 
 " they neglcdt fecret Prayer, if they talk rudely and reproach 
 <« others ; they think thefc are but fmall Things : If they can 
 " keep clear of great Tranfgreflion, they hope that God will 
 *' not infift upon fmall Things. But indeed all the Commands 
 *' of God are eftablilhed by divine Authority: A fmall Shot 
 ^ may kill a Man, as well as a Cannon Bullet ; A fmall Leak 
 " may link a Ship. If a Man lives in fmall Sins, that (hews he 
 *' has no Love to God, no fmcere Care to pleafc and honour 
 *« God. Little Sins are of a damning Nature, as well as great : 
 << If they don't dcfcrve fo much Punifhment as greater, yet they 
 «' do dcferve Damnation. There is a Contempt of God in 
 " all Sins ; Matth. 5. 19. He that Jhall break one of the leaf} of 
 '« thefe Commands, and Jhall teach Men fo, Jhall be called the leafi 
 *« in the Kingdom of God. Prov. 19. 16. He that keepeth the 
 *« Commandment, keepeth his ownSoul ; but he that defpifeth hisJ^ay^ 
 *' Jhall die. If a Man fays, this is a grcatCommand, and folays 
 '* Weight on it, and another is a little Commandment, and 
 " fo don't regard it, but will allow himfelf to break it, he is 
 *' in a perifliing Condition. " Stoddard's WdLy to know Sin- 
 . ctrity and Hypocrify. 
 
Part III. of gracious Affidtions. 271 
 
 nefs^ Idolatry^ JVitchcraft^ Hatred^ Variance ^ Emulations ^Wrath^ Strife^ 
 Envyings, Murders^ Drunkemicfs^ Revellings^ and fuch like : Of the 
 which I tell you before ^ai I have alfo told you inTime paj}^ that they which 
 do fuch Things^ fhall not inherit the Kingdem of God. Which is as much 
 as to fay, they that do any Sort of Wickcdncfs. Job 34. 3,4,5,6,7. 
 Is not DeJiruSlion to the Wicked, atid a Jlrange Punifhment to the fi 'orkers 
 9f Iniquity F Doth not he fee my ^l ays., and c cunt all my Steps ? Let me 
 be weighed in an even Ballance^ that God may know my Integrity. If tny 
 Step hath turned out of the IVay, and mine Heart walked after mine Eyes^ 
 and if any Blot hath cleaved to mine Hands .^ he. Ezck. 33. 15. If In 
 walk in the Statutes of Life, without committing Iniquity^ he Jhall furely 
 live. If one Member only be corrupt, and we don't cut it off, it will 
 carry the wholeBody toHell ; Matth. 5. 29,30. Saul W2s commanded 
 to flay allGod's Enemies, the jimalekites ; and he flew all hut Jgag. and 
 the faving him alive proved hisRuin. Caleb hjo/hua entered intoGod's 
 promised Reft, becaufe they wholly followed theLord ; Numb. 14. 24. 
 and 32. 1 1, 12. /)^z//. 1.36. y<?/2>. 14.6,8,9,14. A^iJ^wj^'sHypocrify ap- 
 peared in that, however he feem*d to be greatly afFcdcd withGraiitudc 
 to God for healing his Leprofy, and engaged to ferve him, yet in one 
 Thing he defired to be cxcufed. And Herod., tho* he feared Johny 
 and obferved him, and heard him gladly, and did many Things ; yet 
 was condemned, iq that in one Thing he would not hearken to him, 
 even in parting with his beloved Herodias. So that it is necefTary 
 that Men fhould part with their deareft Iniquities, which are as their 
 right Hand and rightEycs,Sins that moft eafily befet them, and which 
 they are moft expofed to by their natural Inclinations, evil Cuftoms, 
 or particular Circumftances, as well as others. As Jofeph would not 
 make known himfclf to his Brethren, who had fold him, 'till Benja- 
 min., the beloved Child of the Family, that was mofl hardly parted 
 with, was delivered up ; no more will Chrift reveal his Love to us, 
 'till we part with our deareft Lufts, and 'till we are brought to com- 
 ply with the moft difficult Duties, and thofe that we have the greateft 
 Averfion to. 
 
 And it is of Importance, that it fhould be obferved, that in order 
 to a Man's being truly faid to be univerfally obedient, his Obedience 
 muft not only confift in Negatives ., or in univerfally avoiding wicked 
 Practices, confifting in Sins of Commiflion ; but he muft alfo be uni- 
 verfal in the Pofttives of Religion. Sins of Omiffion are as much 
 Breaches of God's Commands, as Sins of CommifHon. Chrift, in 
 Matth. 25. repre fonts thofe on the left Hand, as being condemned 
 and curfed to cverhfting Fire, for Sins of Omi/non, / was an hungred 
 and ye gave me noMeat^Scc. AM<jn therefore can't be faid to be univer- 
 fally obedient,& of a chriftianConverfation,only becaufe he is noThief, 
 nor Oppreflbr, nor fraudulent Perfon, BorDrunkard,nor Tavern-haun^ 
 Icr, nor Whore- Maikr, nor Rioter, nor Night- walker, nor uncleani 
 
 nor 
 
^7^ . ,i^.?he twelfth Sign\, Part III. 
 
 nor profane in his- Language, nor Slanderer, nor Lyar, nor ■ Furious^ 
 Xior Malicious, nor Reviler : He is falfcly faid to be of a Converfation 
 Jbat becomes the GofpeJ, who goes thus far and no farther ; but in 
 order to this, it is neceflary that he (liould alfo be of a ferious, relir 
 glows, devout, humble, meek, forgiving, peaceful, refpccSlful, con- 
 defcending, benevolent, merciful, charitable and beneficent Walk 
 2nd Converfation. Without fach Things as thefe, he don't obey 
 the Laws of Chrift, and Laws that he and hisApoftles did abundantly 
 infift on, as of greateft Importance and NecefTity. 
 
 2. In order to Mens being true Chriflians, it is necefTary that they 
 profecute the Bufmefs of Religion, and the Service of God with great 
 Earneitnefs and Diligence, as the Work which they devote themfelves 
 to, and make the main Bufmefs of their Lives. All Chrift's peculiar 
 People, not only do good Works, but are zealous of gocd IVorks j Tit. 
 2. 14. No Man can do the Service of two Mafters at once. They 
 that are God's true Servants, do give up themfelves to his Service, and 
 make it as it were their whole Work, therein employing their whole 
 Hearts, and the chief of theirStrength ; Phil. 3. 1 3. Thh oneThing 1 do. 
 Chrifiians in their efFc 6lual Calling, are not called to Idlenefs, but to 
 Labour in God's V^ineyard, and fpend their Day in doing a great and 
 laborious Service. All true Chriftians comply with this Call, (as is 
 implied in its being an effe(Slual Call) and do tl^eWork of Chriftians ; 
 yvhich is every where in the new Teflament compared to thofe Exer- 
 cifes, wherein Men are wont to exert their Strength, with the greateft 
 Earneftncfs, as Running, Wreftling, Fighting. All true Chriftians 
 are good and faithful Soldiers of Jefus Chrift, zx\^ fight the good Fight 
 of Faith : For none but thofe who do fo, do ever lay hold on eternal 
 Lif^. Thofe vf\\o fight as thofe that beat the Air, never win the Crown 
 of Vi6lory. They that run in a Race, run all ; but one wins the Prize ; 
 and they that are flack and negligent in their Coufe, do not fo run, 
 fs that they may obtain. The Kingdom of Heaven is not to be taken 
 but by Violence. Without Earneftnefs there is no getting along, in 
 that narrow Way that leads to Life-; and fo no arriving at that State 
 of glorious Life and Happincfs which it le^^ds to. Without earneft 
 Labour, there is no afcending the fteep and high Hill of Zion ; and fo 
 no arriving at the heavenly City on the Top of it. Without a con- 
 ftant Laborioufnefs, there is no ftemming the fwift Stream in which 
 we fwim, fo as ever to come to that Fountain of Water of Life, that 
 is at the Head of it. There is need that we fhould luatch and pray al- 
 Xpays, in order to our efcaping thofe dreadful Things, that are coming 
 on the UnT;odly, and our being counted worthy to fiand before the ^on of 
 Man, There is need o{ omt putting on theiuhole Armour of God, an4 
 doing all to fiand ^ in order to our avoiding a total Overthrow, an^ 
 ^eing utterly de/troycd by thz fiery Darts o/jhe DeviL . There i^.n^ejl 
 ... that 
 
Part III. of gracious AfeMions. £73 
 
 that we fhould/^r^f/ the Things that are behind, and be reaching forth 
 to the Things that are before, and prejfing towards the Mark for thePrizt 
 of the high Calling of God, in Chrifl Jefus our Lord, in order to c-ur 
 obtaining that Prize. Slothfulnefs in the Service of God, in his pro- 
 feflcd Servants, is as damning, as open Rebellion : For ihc flothful 
 Servant, is a wicked Servant, and (hall be caft into outer Darknefs, 
 amongGod'sopenEnemies ; Matth.2^.26,i^. They th2ii2iTt flothful, 
 are not Followers of them, who thro' Faith and Patience inherit the Fro- 
 mifes. Heb. 6. 1 1, 12. jind we defire that every one of you do Jhew the 
 fame Diligence, to the full AJfurance of Hope, unto the End : that ye be 
 notjlothfuh, but Followers of them, ivho thro' Faith and Patience inherit 
 the Promifes, And all they who follow that Cloud of IVitneJfes that are 
 gone before to Heaven, do lay afide every Height, and the Sin that 
 eafily befets them, and do run with Patience the Race that isfet before the?/!, 
 Hcb. 12. I, That true Faith, by which Perfons rely on the Righ- 
 teoufnefs of Chrift, and the Work that he hath dene for them, and 
 do truly feed and live upon him, is evermore accompanied with fuch 
 a Spirit of Earncflnefs in the chriftian Work and Courft- . Which 
 was typified of old, by the Manner of the Children of Jfracl's feed- 
 ing on the Pafchal Lamb .• Who were direded to eat it, as thofelhat 
 were in Hafte, with their Loins girded, their Shoes on their Feet, and 
 Staff in their Hand ; Exod. 12. 11. Andthusjlmllye eat it \ with your 
 Loins girded, your Shoes on your Feet, and your Staff in your Hand, and )e 
 Jhall eat it in Hajle : It is the Lord's Paffover. 
 
 3. Every true Chriftian perfeveres in this Way of univerfal Obe- 
 dience, and diligent and earneft Service of God, thro' all the various 
 Kinds of Trials that he meets with, to the End of Life. That all 
 true Saints, all thofe that do obtain eternal Life, do thus perfcvere in 
 the Practice of Religion, and the Service of God, is a Dcdrine fo 
 abundantly taught in the Scripture, that particularly to rchearfe all 
 the Texts which ijnply it would be endlefs. 1 (ball content my fclf 
 with referring to fome in the Margin, f 
 
 t Deut, 5. 29. Deut. 32. 18, 19, 20. i Chron. 28. 9. Pfal 78. 
 7, 8, 10, II, 35, 36, 37, 41, 42, 56, ^'c. Pfal. 106. 3, 12, 
 13, 14, 15. Pfal. 125. 4, 5. Prov. 26. II. Ifai, 64. 5. Jer, 
 17. 13. Ezek.i. 20. and 18. 24. and ^2' '^j '3* -^atth. 10, 
 22. Matth. 13. 4, — 8, with Vcrfes 19,-23. Matth. 25. 8. 
 Matth. 24. 12, 13. Luh g. 62. Chap. 12. 35, &c. Chap. 22. 
 28. Chap. 17. 32. John 8. 30, 31. Chap: 15. 6, 7, 8, 10,16. 
 Rom: 2. 7. Chap. 11. 22. Col. i. 22, 23. Heb. 3. 6, 12, 14. 
 Chap. 6. II, 12. Chap. 10. 35, ^c. James 1. 25. Rev. 2. 13, 
 26. Chap, 2. 10. I Ti?n. 2: 15. 2 Tim. 4. 4, 5, 6, 7, 8. 
 
 T But 
 
274 "^he twelfth Sign Prat III. 
 
 But that in Perfeverance in Obedience, which is chiefly infifted on 
 in the Scripture, as a fpecial Note of the Truth of Grace, is the Con- 
 tinuance of Profeflbrs in the Pra6tic« of their Duty, and being fledfaft 
 in an holy Walk, through the various Trials that they meet with. 
 
 By Trials, here I mean, thofc Things that occur, and that a Pro- 
 feflbr meets with inhisCourfe, that do efpecially render his Continu- 
 ance in his Duty, and Faithfulnefs to God , difficult to Nature. Thefe 
 Things are from Time to Time called in Scripture by the Name of 
 Trials, or Temptations ( which are Words of the fame Signification ) 
 Thefe are of various Kinds : There are manyThings that render Per- 
 fons Continuance in the Way of their Duty difficult, by their Ten- 
 dency to cherifh and foment, or to ftir up and provoke their Lufts and 
 Corruptions. Many Things make it hard to continue in the Way of 
 Duty, by their being of an alluring Nature, and having a Tendency 
 to entice Perfons to Sin ; or by their Tendency to takeofFReftraints, 
 and embolden 'em in Iniquity. Other Things are Trials of the 
 Soundnefs and Steadfaftnefs of Profeflbrs, by their Tendency to make 
 their Duty appear terrible to 'em, and fo to affright and drive 'em 
 from it : Such as the Sufferings which their Duty will expofe 'em to ; 
 Pain, Ill-will, Contempt, and Reproach, or Lofs of outward PofTeffi- 
 ons and Comforts. If Perfons, after they have made a Profeffion of 
 Religion, live any confiderable Time, in thisWorld which is fo full of 
 Changes, and fo full of Evil, it can't be otherwife, than that they 
 fhould meet with many Trials of their Sincerity and Steadfaftnefs. 
 And befides, 'tis God's Manner, in his Providence, to bring Trials 
 on his profefiing Friends and Servants defignedly, that he may mani- 
 felt them, and may exhibit fufficient Matter of Convidion of the State 
 which they are in, to their own Confcienccs ; and often-times,to the 
 World. As appears by innumerable Scriptures j fome are refer'd to 
 the Margin, f 
 
 True Saints may be guilty of fome Kinds and Degrees of Backfli- 
 ding, and may be foil'd by particular Temptations, and may fall into 
 .Sin, yea great Sins ; But they can never fall away fo, as to grow wea- 
 ry of Religion, and the Service of God, and habitually to diflikeit and 
 negleft it ; either on its own Account, or on Account of theDifficulties 
 that attend it; Asis evidentbyC^/.b.g. Rom.2.']. Heb.io.^6. Ifai./^-^, 
 11. Mai. 1.12' They can never backflide,fo as to continue no longer 
 
 I Gtn. 22. I. Exod. 15. 25. Chap. 16. 4. Deut. 8. 2, 15, 16. 
 Chap. 13. 3: Judges 2. 22. Chap. 3. 1,4. Job 23. 10. Ffal. 
 66. 10, II. £zci. 3. 20. Dan. 12. 10. Zech. 13. 9. Matth, 
 8. ig, 20. Chap. 18. 21, 22. Luke i. 35. I Cor. 11. 19* 
 2 Cor. 8. 8. Jam, i. 12. I Pet, 4 12, i Johm, 19. Heb» 11. 
 17. Rtv. 3. 10. 
 
Part III. of gracious AffeBiom. 275 
 
 in a JVay of univcrfal Obedience ; or fo, that it (hall ceafc to be their 
 Manner to obferve all the Rules of Chriltianity, and do all Duties re- 
 quired, even the mofl difHcult, and inthemoft clifficullCircumrtances. \ 
 This is abundantly manifert by the Things that have been obferved 
 
 '' One Way of Sin is Exception enough againft Men'sSalvation, 
 " though their Temptations be great. Some Perfons delight in 
 *' Iniquity ; they take Pleafure in Rudenefs, and intemperate 
 " Practices : But there be others, that don't delight in Sin ; 
 '' when they can handfomely avoid it, they don't chufe it ; 
 " except they be under fomc great NecefHty, they will not do 
 ^' it. They are afraid to fin; they think it is dangerous, and 
 '< have fome Care to avoid it : But fomctimes they force them- 
 *' felves to fin ; they are reduced to Difficulties, and can't tell 
 '* how well to avoid it ; it is a dangerous Thing not to do it. 
 " If A^^^w^^ don't bow himftlf in the Houfe of 7^/m;72^n, the 
 <' King will be in a Rage with him, take away his Office, it 
 '* may be take away his Life, and fo he complies ; 2 Kingi 5. 
 
 «< 18. So Jcroboc?n forced himfelf to fet up the Calves at Dan 
 
 «< and Bethel: He thought that if the People went up to Jeru- 
 " falem to worfhip, they would return to Rehohoam, and kill 
 '* him ; therefore he muft think of fome Expedient to deliver 
 
 " himfelf in this Strait; i Kings 12. 27, 28. He was 
 
 " driven by appearing Neccffity to take this wicked Courfe. 
 ** So the ftony Ground Hearers were willing to retain the Pro- 
 " feflion of the true Rdigion ; but theCafe was fuch, that they 
 " thought they could not well do it; Matth. 13. 21. IFhen 
 *' Tribulation or PerJ cent ion arifeth hecaufe of the Word^ by and by 
 
 '* he is offended. So Achan and Gahazi had fingular Op- 
 
 *' portunities to get an Eftate ; if they live twenty Years ihty 
 '« are not like to have fuch an Advantage ; and they force 
 " themfelves to borrow a Point, and break the Law of God. 
 *' They lay a Neceflity on Ertate and Liberty and Life, but not 
 " upon Obedience. If a Man be willing to ferve God in ordi- 
 '' nary Cafe?, but excufe himfelf when there be great Difficul- 
 " ties, he is not godly. It is a fmall Matter to fcrvcGod when 
 << Men have no Temptation ; but Lot was holy in Sodcm^ Kcah 
 '« was righteous in the old World. Temptations try Men, 
 *« but they don't force Men to fm : And Grace will eftablifh 
 '< the Heart in a Day of Temptation. They are blefied that 
 <' do endure Temptation, Jam. i. 12. But they are curfcd 
 " that fall away in a Day of Temptation." Stoddard'^ Way 
 to know Sincerity and Hypocrify. 
 
 T 2 alrcadv. 
 
2/6 The twelfth Sign Part III. 
 
 already. Nor can they ever fall away fo, as habitually to be more 
 engaged in other Things, than in the Bufinefs of Religion ; or fo that 
 it (hould become their Way and Manner to ferve fomething elfc more 
 than God ; or fo as ftatedly to ceafe to ferve God, with fuch Earneft- 
 nefs and Diligence, as ftill to be habitually devoted and given up to the 
 Bufinefs of Religion. Unlefs thofe Words of Chrift can fall to the 
 Ground, Te cannot ferve two Maflers^ and thofe of the Apoftle, He 
 that will he a Friend of the Worlds is the Enemy of God :, and unlefs a 
 Saint can change his God, and yet be a true Saint. Nor can a true 
 Saint ever fall away fo, that itfhall come to this, that ordinarily there 
 Ihall be no remarkable Difference in his Walk and Behaviour fuice his 
 Converfion, from what was before. They that are truly converted 
 are newMen,newCreatures ; new, not only within, but without ; they 
 are fandlified throughout, in Spirit, Soul and Body ; old Things are 
 pafs'd away, all Things are become new ; they have new Hearts, and 
 new Eves, new Ears, new Tongues, new Hands, new Feet ; /. e» 
 a new Converfation and Praftice ; and they walk in Newnefs of Life, 
 and continue to do fo to the End of Life. And they that fall away, 
 and ceafe vifibly to do (o^ 'ti) a Sign they never were rifen with 
 ChrifK * And efpecially when Men's Opinion of their being con- 
 verted, and fo in a fafe Eftate, is the very Caufe of their coming to 
 this, it is a moft evident Sign of their Hypocrify. || And that, whe- 
 ther 
 
 '« Hence we learn what Verdidl to pafs and give in, concerning 
 " thofe Men that decay and fall ofFfrom the Lord. They ne- 
 *« ver h^d Oil in the VefTel ; never had a Dram of Grace in 
 " their Heart. Thus i John 2. ig. If they had been of u^^ 
 " they would no Doubt have continued with us. It fe ems they 
 " were fuch Men, which were fo eminent and excellent, as that 
 " there were no Brands nor Marks upon them, to give Notice 
 ••' to the Churches, that they were mark'd out for Apoftacy ; 
 *' but were only difcovered to be unfound, by their Apoftacy ; 
 «' and this was Argument good enough." Shepard's Parable, 
 Part L p. 226. 
 
 «' When a Man's Rifmg is the Caufe of his Fall, or feals a Man 
 ** up in his Fall, or at leaft the Caufe through his Corruption. 
 " Ex. Gr. Time was, a Man lived a loofe, carelefs, carnal 
 *' Life ; by the Miniflry of fome Word, or Reading of fome 
 " Book, or Speaking with fome Friend, he comes to be con- 
 '' vinced of his Mifery and woful Condition, and fees no Good 
 *' norGrace in himfelf ; he hath been even hitherto deceived: At 
 " lad he comes to get fome Light, fjmc Tade, fome Sorrows, 
 «' fome Heart to ufe the Means, fome Comfort and Mercy and 
 
 Hope 
 
Part III. of gracious Affe 51 icm. 2jy 
 
 ther their Falling away be into their former Sins, or into feme new 
 Kind of Wickednefs ; having the Corruption of Nature only turned 
 inio a new Channel, inftead of it's being mortified. As when Per- 
 fons that think themfclvcs converted, tho* they do not return to 
 former Prophanencfs and Lewdnefs j yet from the high Opinion they 
 have of their Experiences, Graces and Priviledges, gradually fettle 
 more and more in a felf- righteous and fpiritually proud Temper of 
 Mind, and in fucha Manner of Behaviour and Converfaiion, as natu- 
 rally arifes therefrom. When it is thus with Men, howcvc'r far they 
 may fcem to be from their former evil Pradices, this alone is enough 
 to condemn 'em,& may render their laft State far worfe than thcfirft. 
 For this fcems to be the very Cafe of the Jews of that Generation 
 that Chrift fpeajcs of, AJatth. 12. 43, 44, 45. who having been a- 
 wakened by John the Baptiji'^ Prcachmg, and brought to a Reforma- 
 tion of their former licentious Courfes, whereby the unclean Spirit 
 was as it were turned out, and the Houfe fwept and garnifh'd j yet 
 being ^/w/*/;; of God and of Grace, became full of themfelves, and 
 were exalted in an exceeding high Opinion of their own Riohteou;f- 
 nefs and eminent Holinefs, and became habituated to an anfwerably 
 Self-exalting Behaviour ; To changing the Sins of Publicans and Har- 
 lots, for thofe of the Pharifees ; and in the IfTue, had feven Devils, 
 worfe than the firft. 
 
 Thus I have explain'd what Exercife and Fruit I mean, when I" lay 
 that gracious AfFe<Stions have their Exercife and Fruit in chriftian 
 Pra6iice. 
 
 The Reafon why gracious AfFe^ions have fuch a Tendency and 
 EfFec^:, appears from many Things that have already been obferved, 
 in the preceeding Parts of this Difcourfe. 
 
 V ,T"he Reafon of it appears from this, that ^r^t/W Affeeiiom do arife 
 from thofeOperatiom ^ Injiuences which are fpiritual^ and that the inward 
 
 Hope of Life : And when it is thus with him, now he falls ; 
 He grows full and falls ; and this Riling is the Caule of his 
 Fall ; his Light is Darknefs and Death to him ; and grows 
 to a Form of Knowledge ; his Rifing makes him fall to For- 
 mality, and then to Prophanencfs ; and (o his Tafting fatis- 
 fieshim'j his Sorrows empty his Heart of Sorrow for Sin ; 
 and his Sorrows for his Falls harden his Heart in his Falls ; 
 
 and all the Means of recovering him harden him. Look as 
 
 it is in Difeafes ; if the Phyfick and Meat turns to be Poifon, 
 then there is no Hope of Recovery ; a Man is fick to Death 
 now. The Saint's httle Memfure makes him forget what \% 
 behind." Shepard's Parable, Part I, p. 226. ^ 
 
 T 3 Principle/ 
 
278 The twelfth Sign Part III, 
 
 Principle from whence they flow. Is fomething dlvtm^ a Communica- 
 tion of God, a Participation of the divine Nature, Chrift living in the 
 Heart, the iioly Spirit dwelling there, inUnion with the Faculties of the 
 Soul, as an Internal vital Principle, exerting his own properNature, in 
 fhe Exercife of thofeFaculties'. This is fufficient to fhew us why true 
 Grace fhould have fuch Activity, Power and Eilficacy. No Wonder 
 that which is divine, is powerful and effe<Slual j for it has Omni- 
 potence on it's Side. If God dwells in the Heart, and be vitally u- 
 nited to it, he will (hew that he is a God, by the Efficacy of his Ope- 
 ration. Chrift is not in the Heart of a Saint, as in a Sepulchre, or as 
 a dead Saviour, that does nothing ; but as in his Temple, and as one 
 that is alive from the Dead. For in the Heart where Chrift favingly 
 is, there he lives, and exerts himfelf after the Power of that endlefs 
 Life, that l>e received at his RefurrecSlion. Thus every Saint that is 
 the Subje£l of the Benefit of Chrift's Suff^erlngs, is made to know and 
 experience the Power of his RcfurrecSlion. The Spirit of Chrift, 
 which is the immediate Spring of Grace in the Heart, is all Life, all 
 
 Power, all A61 ; 2 Cor. 2. 4. In Demonjlrotion of fhe Spirit^ 
 
 and of Power, i Thef. i. 5. Our Go/pel came not unto ym in Word 
 mly., hut alfo in Power ^ and in the holy Ghojl. i Cor. 4. 20. The 
 Kingdom of God is not in IVord^ but in Power. Hence favIngAfFedlions, 
 iho' oftentimes they don't make fo great aNoifeand Show as others ; 
 yet have in them a fecrct Solidity, Life and Strength, whereby they 
 take hold of, and carry away the Heart, leading it into a Kind of 
 Captivity, 2 Cor. TO. 5. gaining a full and ftedfafl: Determination of 
 the Will for God and Holinefs ; Pfal. 110. 3. Thy People fmll he 
 willing in the Day of thy Poiuer. And thus it is that holy Affections 
 have a governing Power in the Courfe of a Man's Life. A Statue 
 may look very much like a real Man, and a beautiful Man ; yea it 
 J may have, in it's Appearance to the Eye, the Refemblance of a very 
 "lively, ftrong and a(Aive Man ; but yet an inward Principle of Life 
 and Strength is wanting ; and therefore it does nothing, it brings 
 nothing to pafs, there is no Adion or Operation to anfwer the 
 Shew. Falfe l^ifcoveries and Affe6lions don't go deep enough, 
 to reach and govern the Spring of Men's A6Vions and Pradlice. 
 The Seed in ftony Ground had not Decpnefs of Earth, and the 
 Root did not go deep enough to bring forth Fruit. But gracious Af- 
 fections go to the very Bottom of the Heart, and take hold of the very 
 inmoft Springs of Life and Activity. Herein chiefly appears the 
 Power of true Godlinefs, vix. in it's being effc£^ual in Pra61:ice. 
 Arrd the Efficacy of Godlinefs in this Rcfpcdt, Is what the Apoftle 
 has Refpe6l to, when he fpeaki of the Power of Godlinefs, 2 Tim. 
 7. 5. as is very plain ; for he there is particularly declaring, how 
 lome Profeffbrs of Religion would notorioufly fail in the Pradtice of 
 it 3 and then in the 5th Verfc obfervcs, that in being thus of an un- 
 holy 
 
Part III. of gracious AffeBiom. 279 
 
 holy Pradlice, they deny the Power of Godlinefs, tho* they have the 
 Form of it. Indeed the Power of Godlinefs is exerted in the firft 
 Place within the Saul, in the fenfible, lively Exercife of gracious Af- 
 ft(flions there. Yet the principal E^'idence of this Power of Godli- 
 nefs, is in thofe Exercifes of holy AfFedliOns that are pra6lical, and in 
 their being pra6licar; in conquering the Will, and conquering the 
 Li){ls and Corruptions of Men, and carrying Men on in the Way of 
 Holinefs, thro' all Temptation, Difficulty and Oppofition. 
 
 Again, The Rcafon why gracious AfFccSfions have their Exercife 
 and Effc6l in chriftian Practice, appears from this (which has alfo 
 been before obfervcd) \\\?X the jirjl obje^ive Ground of graciom y^ffec- 
 ttons^ is the tranfcendenily excellent and amiable Nature of divine Things^ 
 as they are in themfelves^ and not any conceived Relation they bear to Self, 
 or SelflntereJ}. This fhcws why holy Affc6lions Will caufc Men to 
 be holy in their Practice univerfaljy. What makes Men partial in 
 Religion is, that they fcek themfelves, and notGod, in their Religion, 
 and clofc with Religion, not for its own excellent Nature, but only 
 to ferve a Turn. He that clofes with Religion only to fcrvc a Turn, 
 will clofe with no more of it than he imagines ferves that Turn : 
 But he that clofes with Religion for its own excellent and lovely Na- 
 ture, clofes with all that has that Nature : He that embraces Religion 
 for its own Sake, embraces the Whole of Religion. This alfo fhewi 
 why gracious AfFe6lions will caufe Men to practice Religion pcrfe- 
 veringly, and at all Times. Religion may alter greatly in Procefs 
 of Time, as to its Conhftence with Men's private Intcreft, in many 
 Refpe(^s ; and therefore he that complies with it only from felfifh 
 Views, is liable, in Change of Times, to forfake it : But the excel- 
 lent Nature of Religion, as it is in it felf, is invariable ; it is always 
 ihe fame, at all Times, and thro' all Changes ; it never alters in any 
 Refpea. 
 
 The Reafon why gracious AfFe^ions iflue in holy Practice, alfo 
 further appears from the Kind of Excellency of divine Things, that 
 it has been obferved is the Foundation of all holy Aftedlion, viz. their 
 moral Excellency^ or the Beauty of their Holinefs, No wonder that a 
 Love to Holinefs, for Holinefs Sake, inclinesPerfons to pra<Sl:ice Holi- 
 nefs, and to practice every Thing that is holy. Seeing Holinefs is the 
 mainThing that excites, draws & governs all graciousAfFeclions,no won- 
 der that all fuch Aftc6lions tend to Holinefs. That which Men love, 
 they defire to have and to be united to, and poflefTed of. That 
 Beauty which Men delight in, they defire to be adorned with. Thofe 
 A6ls which Men delight in, they necefl'arily incline to do. 
 
 And what has been obferved of that divine Teaching and Leading oj 
 the Spirit ofGod^ which there is in gracious AfFc6tions, (hews theRea- 
 fon of thisTendency of fuchAfFecSlions to an univerfally holy Pradlice. 
 For as has been obferved, the Spirit of God in this his divine Teach- 
 
 T 4 ing 
 
28o "The twelfth Sign Part III. 
 
 ing and Leading, gives the Soul a natural Relifh of the Sweetnefs of 
 that which is holv", and of every Thing that is holy, fo far as it comes 
 in View, and excites a Difrelifli and j:)irgiifl of every Thing that is 
 unholy. 
 
 The fame alfo appears from what has been obferved of the Nature 
 of ihzi fpiriirtnl Knoivledge^ which is the Foundation of all holy Affec- 
 tion, as confifting in a Senfe and Vieiv of that Excellency in divine 
 Tfwigs, which is fupream and tranfcendent. For hereby thefe Things 
 appear above all others, worthy to be chofen and adhered to. By the 
 Sight of the Uanfcendent Glory of Chrift, true Chriflians fee him 
 worthy to be followed ; and fo are powerfully drawn after him : 
 They fee him worthy that they fhould forfake all for him : By the 
 Sight of that fuperlative Amiablenefs, they are thoroughly difpofed 
 to^'be fubje<ft to him, and engaged to labour with Earneftnefs and 
 A(?tivity in his Service, and made willing to go thro' all Difficulties 
 for his Sake. And 'tis the Difcovej-y of this divine Excellency of 
 Chrift, that makes 'em conftantto him : For it makes a deep Impref- 
 iion upon their Minds, that they cannot forget him ; and they will 
 follow him whitherfoever he goes, and it is in vain for any to endea- 
 vour to draw them away from him. 
 
 The Rcafon of this pra£i:ical Tendency and IfTue of gracious Affec- 
 tions, further appears, from what has been obferved of fuch Affec- 
 tions being; attended with a thorough Convi^icn of the Judgment, of the 
 Reality and Certainty of divine Things. No wonder that they who 
 were never thoroughly convinced that there is any Reality in the 
 Things of Religion, will never be at the Labour and Trouble of fuch 
 an earneft, univerfal and perfevering Practice of Religion, thro* all 
 Difficulties, Self-denials and Sufferings, in a Dependance on that, 
 which they are not convinced of. But on the other Hand, they who 
 are thoroughly convinced of the certain Truth of thofc Things, muft 
 needs be govcrn'd by them in their Pr^aice ; for the Tubings revealed 
 in th« Word of God are fo great, and ^o infinitely more important, 
 than all other Things, that it is inconfillent with the human Nature, 
 that a Man flmuld fully believe the Truth of them, and not be in- 
 fluenced by them above all Things, in his Pra6lice. 
 
 Again, The Reafon of this Expreffion and Fffc6l of holyAffe6tions 
 in the Praftice, appears from what has been obferved of a Change of 
 Nature, accompanying fuch Affe£iions, -Without a Change of Nature, 
 Men's Pradtice will; not be thoroughly changed. 'Till the Tree be 
 made good, the Fruit will not be good. Men don't gather Grapes 
 of Thorns, nor Figs of Thiftles. The Swine may be waflYed, and ap- 
 pe:ir clean for a little while, but yet, without a Change of Nature, 
 ff^'will ft»ll wallow in the Mire. Nature is a more powerful Prin- 
 ciple of A6lion, than any Thing that oppofes it : Tho* it may be vio- 
 lei>tJy reftrain'd fur a while, it will finully overcome that which re- 
 
 ftrains 
 
Part III. of graciom Affections. 281 
 
 ftrains it : *Tis like the Stream of a River, it may be ftopp'tl a whf! 
 with a Dam, but if nothing be done to dry the Fountain, it won^c 
 be ftop'd always ; It will h.ive a Courfe, euhcr in its old Clidnnel, ci 
 a new one. Nature is a Thing more ccnftant and permanent, iliai> 
 any of thofe Things that are the Foundation of "earn, il Men's RcJor- 
 matioil and Rightcoufnefs. When a naturafA^an iconics his Lulf, and 
 lives a (tri(51:, religious Life, and feems humble, painful and earnfft in 
 Religion, 'tis not natural, *tis all a Force againft Nature ; as when a 
 Stone is violently thrown upwards ; but that Force will be gradually 
 fpent ; yet Nature will remain in its full Strength, and fo prcvafli 
 again, and the Stone returns downwards. As long as corrupt Na 
 turc is not mortified, but the Principle left whole in a Man, 'tis a vaij) 
 Thing to txpe6^ that it fhould not govern. But if the old Nature- 
 be indeed mortified, and a new and lieavenly Nature infufed ; then 
 may it well be expected, that A4en will walk in Ncwnefs of Life, 
 and continue to do fo to the End of their Days. 
 
 The Reafon of this pradlical Exercife and ilffed of holv Affec- 
 tions, may alfo be partly feen,from what has been faid of that spirit of 
 Humility^ which attends them. Humility is that wherein a Spirit of 
 Obedience docs much confift. A proud Spirit is a rebellious Spirit, 
 but a humble Spirit is a yicldable,fubje(3', obediential Spirit. We fee 
 among Men, that the Servant who is of a haughty Spirit, is not apt 
 in every Thing to be fubmiilive and obedient to the Will of his Maf- 
 iitx ; but it is otherwife with* that Servant who is of a lowly Spirit. 
 
 And that Lamblike^ Dovelike $p:rit^ that has been fpoken of, which 
 accompanies all gracious Affections, fulfills ( as the Apoltle obfervea, 
 Rom. 13, 8, 9, 10. and Gal. 5. 14. ) all the Duties of the fc- 
 cond Table of the Law ; wherein chriftian Pradlice does very much 
 confift, and wherein the external Pra6lice of Chriftianitv chieilv con- 
 fids. 
 
 And theReafon^wliy graciousAffedions are attendedwiththat ftricft, 
 univerfal and conftant Obedience which has been fpoken of, further 
 appears, from what has beenobfcrved of thatTV^/^a-w^/} ^^'^/r//, which 
 accompanies the Affections of true Saints, caufing in them fo quick 
 and lively a Senfeof Pain, thro' the Prefence of moral Evil, and Vu^'h 
 a Dread of the Appearance of Evil. 
 
 And one great Reafon why the chriftian Practice which flows from 
 gracious Affections, is univerfal, and.conftant, and perfcvcring, ap- 
 pears from what has been obfcrved of thofe Affections themf:.lvcs, 
 from whence this Practice flowsj being univerfal and conftant, in al; 
 Kinds of holy Exercifes, and towards all Objects, and in all Circum- 
 ftanccs, and at all Seafons, in a beautiful Synwutry arid, Propcriion. 
 
 And much of the Reafon why holy Affections are exprefs'd and 
 
 manifcfted in fuch an Earneftnefs, Activity, and Engagedncfs and Pcr- 
 
 feveraticc \\\ holy Practice, as has been fpoken of, appc^vrs from what 
 
 i"i ha. 
 
282 The twelfth Sign Part III. 
 
 'fcas been obferved, of the fpiritual Appetite and Longing after fur- 
 ther Attainments in Religion, which evermore attends trueAfFection, 
 and don'c decay, but increafes, as thofe Affections increafe. 
 
 Thus we fee how the Tendency of holy Affections to fuch a chrif- 
 tian Practice as has been explained, appears from each of thofe Cha- 
 lacterifticks of holy Affection, that havT been before fpoken of. 
 
 And this Point may be further illuftrated and confirmed, if it be 
 confidered, that the holy Scriptures do abundantly place Sincerity and 
 Soundnefs in Religion, in making a full Choice of God as our only 
 Lord and Portion, forfaking all for him, and in a full Determination 
 of the Will for God and Chrift, on counting the Coft ; in our Hearts 
 clofing and complying with the Religion of Jefus Chrifc, with all that 
 belongs to it, embracing it with all it's Difficulties, as it were hating 
 our deareft earthly Enjoyments, and even our own Lives, for Chrift ; 
 giving up our felves, with all that we have, wholly and forever, un- 
 to Chrift, without keeping back any Thing or making any Referve ; 
 or in one Word, in the great Duty o^ Self-denial for Chrift -, or in de- 
 nying, /. e. as it were difowning and renouncing ourfelves for him, 
 making ourfelves nothing that he may be all. See the Texts to this 
 Purpofe referred to in the Margin, f Now furely having an 
 Heart to forfake all for Chrift, tends to actually forfaking all for 
 him, fo far as there is Occafion, and we have the Trial. An having 
 an Heart to deny ourfelves for Chrift, tends to a denying our felves in 
 Deed, when Chrift and Self-Intereft ftand in Competition. A giv- 
 ing up our felves, with all th^t we have in our Hearts, without ma- 
 king any Referve there, tends to our behaving ourfelves univerfally 
 as his, as fubject to his Will, and devoted to his Ends. Our Hearts 
 entirely clofing with tlie Religion of Jefus, with all that belongs to it, 
 and as attended with all it's Difficulties, upon a deliberate counting 
 the Coft, tends to an univerfal clofmg with the fame inAct and Deed, 
 and actually going through all the Difficulties that we meet with in 
 
 t Matt}}, 5. 29, 30. Matth. 6. 24. Chap. 8. 19, --22. Chap. 4. 
 18,— -22- Chap, 10. 37, 38,39. Chap. 12- 44,45,46. Chap. 
 16. 24, 25, 26. Chap. 18. 8, 9. Chap. 19. 21, 27,-29. Luke 
 
 5, 27, 28. Luke 10^ 42. Chap. 12. 33, 34. Chap. 14. 16, 
 
 20, 25, 33. Chap. 16. 13, J^s ^. 34, 35. with Chap. 5. i, 
 
 II. Rom. 6. 3,- — 8. Gal. 2.20. Chap. 6. 14. Philip. 3. 
 
 7, — 10. Jam. I. 8,9, 10. Chap. 4. 4. I Johni. 15. Rev, 
 
 14. 4. Gen. 12. t,---4. with Heb. 11. 8, 9, 10. Gen. 22. 12. 
 and Heb. II. 17. Heb. 1 1. 24,-— 27. Deut. 13. 6. and Chap. 
 33. 9. Ruth. I. 6, 16. with Pfai 45. 10, 11. and 2 Sam. 
 
 15. ig,— a2, Pfal. 73. 25. PfaL 16. 5, 6. La?n. 3. 24. Jer. 
 
 the 
 
Part III. of gramus AffeSlm^s, 283 
 
 the Way of Religion, and fo holding out with Patience and Pc« fevp- 
 ranee. 
 
 Tfie Tendency of Grace in the Heart to holy Practice, is very di- 
 rect, and the Connection moft natural clofe and neceflary. True 
 Crrace is not an unactive Thing ; there is nothing in Heaven or Karti] 
 of a more active Nature ; for 'tis Life it k\^^ and the moft active 
 Kind of Life, even fpiritual and divine Life. 'Tis no barren Thin» > 
 there is nothing in the Univcrfe that in it's Nature lias a ereater 
 Tendency to Fruit. Godlinefs in the Heart has as direct a Rrlatlcr 
 to Practice, as a Fomitain has to a Stream, or as the lumincus Natiite 
 of the Sun has to Beams font forth, or as Life has to Brcathin<% or the 
 Beating of the Pulfe, or any other vital Act ; or as a Habit or Princi- 
 ple of Action has to Action : For 'tis the very Nature and Notion of 
 Grace, tliat 'tis a Principle of holy Action or Practice. Recencra- 
 tion, which is that Work of God in which (yrace is infufed, Irjs a di- 
 rect Relation to Practfice ; for 'tis the very End of it, with a View to 
 which the whole Work is wrought : All is calculated and framed, 
 in this mighty and n>anifold Change wrought in the SoyI, fo as direct- 
 ly to tend to this End: Eph. 2. 10. Fcr we are his Workmanjhip^ 
 created in Chnjf J efus. unto good JVorks. Yea 'tis the very End of the 
 Redemption of Chrift ; I'it. 2. 14. f'Vhc gave hiinfelf for us, that he 
 might redeem us from all Iniquity^ and purify unto himfclf a peculiar Fco- 
 ple^ zealous of good H 'or ks. 2 Cor. 5. 15. He died for all, that they 
 which live^ftjould not henceforth live unto tlnmf elves ^ but unto him uho 
 died, and rofe agai^u Hcb. q. 14. How much more fia 1 1 the Blocdof 
 Chrij}\ who through the eternal '^pirit^ offered up himfelf without Spot to 
 God spurge your Confciences from dead IVcrks^ to ferve the living God ? 
 Col. I. 21, 22. And you that were fometimes alienated^ and Enemits in 
 your Minds by wicked fVorks. yet now hath he reconciled^ in the Bcdy of 
 hh Flejh., thro' Death, to prcfent you holy crrdunhlameabh, and unreprcva- 
 bk in his Sight, r Pet. f8. For as much as ye know that ye were 
 
 not redeemed with corruptihh ^things ^ cis Silver and Geld, from ycur vain 
 Converfa^ion —'-—, Luke- i. 74, j^. That he wouU grmt us^ 
 that we being delivered out ef the Hinds of ow Enemies^ might ferve him 
 without Fear, in Holinefs ^nd Righteoufncfs before him, all the' Days of 
 our Lives. Ciod often Tpcaks of holy Pradiice, as the End of that 
 great typical RedcmpticiTi, the Redemption from Egyptian hon^Tigc ; 
 as Exod. 4. 23. Let my Son go, that he may ferve me. So Chap. 4. 
 23. and 7. 16. aa'd 8. r,2o-. .a- ;d 9. i. ) 3. and 10. 3, And-thisis 
 alfo declared to bo the End of i,le<5liv.n ; John 15. 13. Yt have not 
 chofenme ; but f have chofen- you .^ and ordained you, that you go and Irirg 
 forth Fruity am! that your Fruit Jk^uld remain. Eph. i. 4. Jicccrdijig 
 ashehathchf'nui in him, befre the Foundation of the fforld, that zue 
 fljou!dbe^>^lx^ and ivithout Blame befcre him, in Love. Chap. 2. lO- 
 Cretfted rato gooi ff erki ; vjht€k God hath foreordained that ive fiould 
 
 walk 
 
284 The twelfth Sign Part III. 
 
 walk in them. Holy Pradice is as much the End of all that God does 
 about his Saints, as Fruit is the End of all the Hufbandman does about 
 the Growth of his Field or V^ineyafd : As the Matter is often repre- 
 fcnted in Scripture ; Matth. 3. 10. Chap. 13. 8,23,24, — 30, 
 38. Chap. 21. 19, 33, 34. Luke 13. 6. John 15. 1,2,4, 
 5, 6, 8. I Cor. 3. 9. Heb. 6. 7, 8. Ifai. 5. i,-"8. Cant. 
 8. II, 12. Ifai. 27. 2, 3. f And therefore every Thing in a 
 true Chriftian is calculated to reach this End. This Fruit of holy 
 Practice, is what every Grace, and every Difcovery, and every indi- 
 vidual Thing, which belongs to chriftianExperience, has a directTen- 
 dencyto. :|: 
 
 The 
 
 " To profefs to know much is cafy ; but to bring your Affec- 
 '' tions into Subje6lion^ to wreftle with Lufts, to crofs your 
 'V Wills and your felves, upon every Occafion, this is hard. 
 ?'f* The Lord looketh, that in our Lives we fhould be ferviceable 
 " to him, and ufeful to Men. That which is within, the Lord 
 " and our Brethren are never the better for it : But the out- 
 *' v/ard Obedience, flowing thence, glorifieth God and does 
 'V Good to Men. The Lord will have this done. What elfe 
 '^'•is the End of our planting and watering, but that the Trees 
 "may be filled with Sap ? And what is the End of that Sap, 
 " but that the Trees may bring forth Fruit ? What careth the 
 '< Hufbandman for Leaves, and barren Trees?" Dt^ Prejfon 
 of the Church's Carriage. 
 
 " What is the End of every Grace, but to mollify the Heart, 
 " and make it pliable to fome Command or other ? Look, how. 
 *' many Commandments, fo many Graces there are in Virtue 
 '« and Efficacy, altho' not fo many feveral Names are given 
 *' them. ThcKnd of every fuch Grace is to make us obedient : 
 " As the End of Temperance is ChaiHty, to bow the Heart to 
 " thefc Commands, Be ye foher^ Sec. not in Chambering and 
 '' IVantonnefsy &c. When the Lord commandeth us not to be 
 *•' angry with our Brother, the End of Meeknefs, and why the 
 ^' Lord infufeth it, is to keep us from unadvifed rafh Anger. 
 " So Faith, the End of it is to take Jefus Chrift, to make us 
 *« obedient to the Command of the Gofpel, which commands 
 "• us to believe in him. So as all Graces do join together, but 
 " to Frame and Fafliion the Soul to Obedience ; then fo much 
 '' Obedience as is in your Lives, fo much Grace in your Hearts, 
 ^' and no more. Therefore afk your Hearts, how fubje(3: you 
 «' are to the Lold in your Lives r It was the Counfcl that 
 «' Francii i>pira gave to chem about him, faith he. Learn ail of 
 
 '« me 
 
Part III. of graciom AffeBiom, 285 
 
 The conftant and indifToluble Conne6lion that there is between a 
 chrifiian Pjinciple and Profeflion in the true Saints, and the Fruit of 
 holy Practice in their Lives, was typified of Old in the Frame of the 
 golden Candlcftick in the Temple. 'Tis beyond Doubt that that 
 golden Candleftick, with its feven Branches and fevcn Lamps, was a 
 Type of the Church of Chrift. The Holy Ghoft himfelf, has been 
 pleafed to put that Matter out of Doubt, by reprefenting his Church 
 by fuch a golden Candleftick, with feven Lamps, in the fourth Chap- 
 ter o\ Zechariah^ and reprefenting the feven Churches oi Jfia by fe- 
 ven golden Candlefticks, in the firft Chapter of the Revelation. That 
 golden Candleftick in the Temple was every where, throughout its 
 whole Frame, made with Knops and Flowers ; Exod. 25. 31, to the 
 End, and Chap. 37. i7,---24. The Word tranflated Knop^ in the 
 Original fignifies Apple or Pomegranate, There VJd,^ 2i Knop and a 
 Flower^ a Knop and a Flower : Wherever there was a Flower, th.ere 
 was an Apple or P«imegranate with it : The Flower and the Fruit 
 were conltantly connccSed, without fail. The Flower contain'd the 
 Principles of the Fruit, and a beautiful promifmg Appearance of it ; 
 and it never was a deceitful Appearance: The Principle or Shew of 
 Fruit, had evermore real Fruit attending it, or fucceeding it. So it is 
 in the Church of Chrift : There is the Principle of Fruit in Grace in 
 the Heart ; and there is an amiable ProfcfTion, fignified by the open 
 Flowers of the Candleftick ; and there is anfwerable Fruit, in holy 
 Pradlice, conftantly attending this Principle and ProfefTion. Every 
 Branch of the golden Candleftick, thus composed of golden Apples 
 and Flowers, was crown'd with a burning, fhining Lamp on the Top 
 of it. For 'lis by this Means that the Saints fhine as Lights in the 
 World, by making a fair and good Profeftion of Religion, and having 
 their Profeflion evermore join'd with anfwerable Fruit in Practice: 
 Agreeable to that of our Saviour, Matth. 5. 15, 16. Neither d:? Men 
 light a Candle^ and put it under a Bu/hel^ hut on a Candlejiick \ and it 
 
 " me to take Heed of fevering Faith and Obedience ; I taught 
 
 " Juftification by Faith, but negle6led Obedience ; and there- 
 
 *' fore is this befallen me. I have known fome godly Men, 
 
 " whofe Comfort on their Death- Beds hath been not from the 
 
 " inward Ads of their Minds, which apart confidered, mis^ht 
 
 " be fubje£t to Mifapprehenfions, but from the Courfe of Obe- 
 
 " dience in their Lives, illuing thence. Let Chriftians look to 
 
 " it, that in all their Converfation, as they ftand in every Rcla- 
 
 " tion, as Scholars, Tradefmen, Hufbands, Wives, look to this, 
 
 << that when they come to die, they have been fubjefl in all 
 
 <« Things. This will yield Comfort." Dr. /'r£/?^;?'sChurch's 
 Carriage. 
 
 glVith 
 
286 The twelfth Sign Part III. 
 
 giveth Light unto all that are in the Houfe. Let your Light fo Jhine he- 
 fore A^en, that they may see YOUR. GOOD vVoRKS, afid glorify your 
 Father ivhich is in Heaven. A fair and beautiful ProfefTion, and gol- 
 den Fruits accompanying one another, are the aaiiable Ornaments of 
 the trueChurch of Chrift. Therefore we find that Apples andFlowers 
 were not only the Ornaments of the Candleftick in the Temple, but 
 of the Temple it felf, which is a Type of the Church ; which the 
 Apoftle tells us is the Temple of the living God. See i Kings 6. i8. 
 Jr.d the Cedar of the Houfe zuithin, zvas carved with Knops and open 
 Flowers. The Ornaments and Crown of the Pillars, at the Entrance 
 of the Temple, were of the fame Sort : They were Lillies and Pome- 
 :rran:.tes, or Flowers and Fruits mix'd together ; i Kings y. i8, 19. 
 S.; it is with all thofc that are as Pillars in the Temple of God ^ who Jhall 
 £0 ns more out, or never be ejected as Intruders j as it is with all true 
 Saints; Rev. 3. 12. Him that overcometh will I make a Pillar in the 
 Temple of my God, and he Jhall go no more out. 
 
 Much the fame Thing feems to be fignified by the Ornaments on 
 the Skirt of the Ephod, theGarment of Jaron the high Prieft ; which 
 were golden Bells and Pomegranates. That thefe Skirts of yfaron's 
 Garment reprefent the Church, or the Saints (that are as it were the 
 Garment of Chrift) is manifeft ; for they are evidently fo fpoken of, 
 Pfal. 133. I, 2. Behold y how good and how pleafant it is for Brethren to 
 dwell together in Unity ! It is like the precims Oint?nent upon the Head^ 
 that ran down upon the Beard., even Aaron*^ Beard., that went down to 
 the Skirts of his Garments. That Ephod of Jaron fignified the fame 
 with the feamlefs Coat of Chrift our great high Prieft. As Chrift^s 
 Coat had no Seam, but was woven from the Top throughout, fo it 
 was with the Ephod, Exod. 39. 22. As God took Care in his Pro- 
 vidence, that Chrift's Coat fhould not be rent ; fo God took fpecial 
 Care that the Ephod fhould not be rent ; Exod. 28. 32. and Chap. 
 39. 23. The golden Bells on this Ephod, by their precious Matter 
 and pleafant Sound, do well reprefent the good ProfcfTion that the 
 Saints make ; and the Pomegranates, the Fruit they bring forth. 
 And as in the Hem of the Ephod, Bells and Pomegranates were con- 
 flantly conne6led, zs is once and again obferved, there was a golden 
 Bell and M Pomegranate^ a golden Bell and a Pomegranate, Exod. 28. 34. 
 and Chap. 39. 26. So it is in the true Saints ; their good ProfefTion 
 and their good Fruit, do conftantly accompany one another : The 
 Fruit they'^bring forth in Life, evermore anfwers the pleafant Sound 
 of their Profeflion. 
 
 A^ain, The very fame Thing is reprefcnted by Chrift, in his De- 
 fcription of his Spoufe, Cant. 7. 2. Thy Belly is like an Heap of 
 Wheat., fet about with Lillies. Here again are beautiful Flowcrs,and 
 pood Fruit, accompanying one another. The Lillies were fair and 
 beautiful Flowers, and the Wheat was good Fruit. 
 
 As 
 
Part III. of gracious Affe^lions. 287 
 
 As this Fruit of chriftian Pra£^ice is evermore found in trueSaints, 
 according as they have Opportunity and Trial, fo it is found in them 
 only ; none but true Chriftians do live fuch an obedient Life, fo uni- 
 verfally devoted to their Duty, and given up to the Bufmefs of a 
 Chrittian, as has been explain'd. All unfan6lified Men are JVcrken 
 9f Iniquity : They are of their Father the Devil, and the Lufts of their 
 Father they will do. There is no Hypocrite that will go thro' with 
 the Bufinefs of Religion, and both begin and finifh theTower : They 
 will not endure the Trials God is wont to bring on the Profcflbrii of 
 Religion, but will turn afide to their crooked Ways : They will not 
 be thoroughly faithful to Chriit in their Pra6lice, and follow him 
 whitherfoever he goes. Whatever Lengths they [may go in Religion 
 in fome Inflances, and tho' they may appear exceeding ftrift, and 
 mightily engaged in the Service of God for a Seafon ; yet they are 
 Servants to Sin ; the Chains of their old Tafk-mafiers are not bro- 
 ken : Their Lufts yet have a leigning Power in their Hearts ; and 
 therefore to thefc Mafters they will bow down again, f Dan. 12.1c. 
 
 Many 
 
 '* No unregenerate Man, tho' he go never fo far, let him io 
 " never fo much, but he lives in fomcone Sin or other, fecret 
 ** or open, little or great. Judas went far, but he was cove- 
 *' tous : Herod went far, but he loved his Herodias. Every 
 " Dog hath his Kennel ; every Swine hath his Swill ; and every 
 " wicked Man his Luft." hhepard's Sincere Convert, ift E- 
 dition, p. 96. 
 
 There is never an unfound Heart in the World, but as they fay 
 «« of Witches, they have fome Familiar that fucks them, fo 
 ** they have fome Luft that is beloved of them, fome Beloved 
 *« there is, they have given a Promife to never to forfake." 
 Shepard's Parable, Part L p. 15. 
 
 No Man that is married to the Law, but his Fig-leaves cover 
 *' fome Nakednefs. All his Duties ever brood fome Luft:. 
 *' There is fome one Sin or other the Man lives in ; which ci- 
 •' ther the Lord difcovcrs, and he will not part with, as the 
 •« young Man ; or elfe is fo fpiritual, he cannot fee^U his Life- 
 •* Time. Read through the ftrifteft of all, and fee this. Mat. 
 ** 23. Painted Sepulchres. Paul that was blamelefs, yet ( Eph. 
 •* 2. 3. Tit. 3. 3. ) ferved divers Lujh and Phafures. And 
 *^ the Reafon is, the Law is not the Miniftration of the Spirit, 
 *» 2 Cor. 3. 8, 9. which breaks off from every Sin. There 
 << is no Law that can give Life, Gal. 3. 21. and hence ma- 
 «« nyMen have ftrongRefolutions, and break all again. Hence 
 "♦* Men f\n and forrow, and pray again, and then go with more 
 
 *^ Eafc 
 
2S8 ^he twelfth Sign Part III. 
 
 Many /hall be purtfed and made %vhite and tried : But the li'lcked will do 
 wickedly'. And none of the Hatched Jhall underjland. Ifai. 26. Let Fa- 
 
 ** Eafc in their Sin. Examine thy felf ; is there any living 
 '< Luft with thy Righteoufnefs .? 'Tis fure, 'tis a Righteoufnefs 
 ** thou art married to, and never wert yet match'd to Chrift.'* 
 Shepard^s Parable, Part I. p. 19, 20. 
 * No Hypocrite, tho' he clofcth withChrift, and for aTime grow 
 ** up in Knowledge of, and Communion with Chrift, but he 
 '* hath at that Time hidden Lufts and Thorns that overgrow 
 *' his Growing?, and choak all at laft, and in Conclufion medi- 
 ** ates a League between Chrift and his Lufts, and fceks to re- 
 " concile 'em together.'* cV/?^/>^r^'s Parable, Part I. p. 109. 
 
 ' Their Faith is in fuch a Party, as never was yet thoroughly 
 
 " rent from Sin. And here is the great Wound of the moft 
 
 " cunning Hypocrites living. Let a Man be caft down as 
 
 *' low as Hell with Sorrow, and lie under Chains, quaking in 
 ** Apprehenfion of Terror to come ; let a Man then be raifed 
 " up to Heaven in Joy, not able to live ; let a Man reform 
 " and fhine like an earthly Angel ; yet if not rent from Luft, 
 *■' that either you did never fee it, or if fo, you have not fol- 
 ^' lowed the Lord to remove it, but proud, dogged, worldly, 
 '* fiuggifh ftill, falfe in your Dealings, cunning in your Tra- 
 " dings. Devils in your f^amilies, Images in your Churches; 
 "you are Obje6ls of Pity now, and fhall be of Terror at the 
 " great Day. For where Sin remains in Power, it will bring 
 '* Faith, and Chrift, and Joy into Bondage and Service of it 
 " felf." Shepard's Parable Part L p. 125. 
 Mcthinks it is with the beft Hypocrites, as tis with divers old 
 *' Merchants : they prize ana defire the Gain of Merchandize ; 
 <' but to be at the Trouble to prepare the Ship, to put them- 
 " felves upon the Hazards and Dangers of the Ship, to go and 
 «' fetch the Treafure that they prize, this they will never do. 
 *' So many prize and delirc earneftly the Treafures of Heaven ; 
 *' but to be at the Trouble of a Heaven Voyage to fetch this 
 " Treafure, to pafs thro' the Valley of Baca^ Tears, Tempta- 
 <« tions, the Powers of Darknefs, the Breaches, Oppofition and 
 «' Contradictions of a finful unbelieving Heart, good and evil 
 «' Report, to pafs from one Depth and Wave to another, this 
 <« the bcft Hypocrite fails in; and hence loofes all at laft. And 
 <« this I conceive to be one of the great Differences between 
 
 << the ftrong Defires and Eftecms of Hypocrites and Saints. 
 
 <« Look, as 'tis with Men that have two Trades, or two Shops; 
 
 " one 
 
Part III. of gracious AffeBiom, 289 
 
 vour be /hewed to the H'icked^ yet will he not learn Right eoufnefs ; m the 
 Land of Uprightnefs will he deal unjujily. Ifai. 35. 8. And an High- 
 way jhall he there ^ and a JVay^ and it /hall be called the Way of Holme fs^ 
 the Unclean /Ija II not pa fs over it. Hof. 14. 9. T^he Hays of the Lord 
 are right, and i^e Jujl /hall walk in them ; but the Tranfgreffcrs /hall fall 
 
 therein. Job 27. 8, 9, 10. fVhat is the Hope of the Hypocrite P 
 
 lym he delight hi mf elf in the Almighty P JVill he always call upon God P 
 An unfanctified Man may hide his Sin, and may in many Things 
 and for a Scafon refrain fromSin ; but he will not be brought finally to 
 renounce his Sin, and giveita Bill of Divorce : Sin is too dear to him, 
 for him to be willing for th:it : fiickednefs is fweet in his Mouth ; and 
 therefore he hides it under his Tongue ; he fpares it and for fakes it not ; but 
 keeps itjlill within his Mouth, Job 20. 12, 13. Herein chiefly con- 
 fifts the Straitnefs of the Gate, and the Narrownefs of the Way that 
 leads to Life; upon the Account of which, carnal iVlen will not go 
 in thereat,z;/z ; That itisaWay of utterly denying, and finally renoun- 
 cing all Ungodlinefs, and fo a Way of Self denial or Self-renunciation. 
 
 " one is as much as ever they can follow or tend ; they are 
 " forced at laft to put oft' one, and they muft ncglecSl one ; fo 
 
 " here. That Spirit of Sloth and Slumber, which the Lord 
 
 " ever leaves the beft Hypocrite to, fo mightily oppreffeth all 
 *' their Senfes, that they cannot ufe effectually all Means to ac- 
 " complifli their Ends. And hence a Man delires the End, 
 " but has it not; Prov. 13. 4." Shepard's Parable, Part L 
 p. 150, 151. 
 
 Read thro' all the Scripture ; conftantly, never any Hypocrites 
 *' but they had this Brand, Matth. 7. 23, Tou fUrkers of Ini- 
 " quity.'* Shepar^'s PziTZ^ble, Part I. p. 195. 
 A carnal Man may hit upon fome good Duty that God com- 
 " mands, and refrain fome Sin that God forbids ; but to go 
 " through, he cannot : to take up Reproach and Difgrace, to 
 *' lofe his Credit, to forfake his Friends, to lofe Honour, and 
 " Riches &Pleafures ; this he will not do, 'till he be humbled.** 
 Dr. Pre/Ion, on Paul's Converfion. 
 
 So it is with Men, becaufe they want Humiliation. Therefore 
 " their Profe/fton and They do not continue, but part willingly 
 " one from another. They will do fome Things, but not all 
 " Things : And they will forego fome Things, but not all 
 '* Things. And therefore our Saviour faith, Luke 14. He that 
 " will not forfake all for my Sake, is not worthy of Me, He is 
 " not worth the faving, that prizes not me above all Things 
 '< whatfocver. And a Man will not prize Chrift, nor forfake 
 « all Things for Chrift, 'till he be humbled." Ibid. 
 
 U Many 
 
290 The twelfth Sign Part III. 
 
 Many naturalMen, under the Means that are ufed with them, and 
 God'sStrivings with them to bring them to forfake theirSins,do by their 
 ^\v\s^7is Pharaoh did by hisPride andCovcteoufners, which he gratified by 
 keeping the Children of Ifrael in Bondage, when God ftrove with 
 him to bring him to let the People go. When God's Hand prefTed 
 Pharaoh fore, and he was exercifed with Fears of God's future 
 Wrath, he entertain'd fome Thoughts of letting the People go, and 
 promifed he would do it ; But from Time to Time he broke his Pro- 
 mifes, when he faw there was Refpit. When God fill'd Egypt with 
 Thunder and Lightning, and the Fire ran along the Ground, then 
 Pharaoh is brought to confefs his Sin with feeming Humility, and to 
 have a great Refolution to let the People go, Exod. 9. 27, 28. y^nd 
 Pharaoh fent and called for Mofes and Aaron, and /aid unto theui^ I have 
 finned this Time ; the Lord is Righteous^ and I and my People are 
 wicked : Intreat the Lord {for it is enough ) that there be no more mighty 
 Thunder ings and Hail^ and I will let you go ^ and ye J})all Jlay no longer. 
 So Sinners are fomerimes, by Thunders and Lightnings, and great 
 Terrors of theLaw, brought to a feeming Work of Humiliation, and 
 to Appearance to part with their Sins ; but are no more thoroughly 
 brought to a Difpofition todifmifs them, than Pharaoh was to let the 
 People go. Pharaoh m the Struggle that was between hisConfcience 
 and his Lufts, was for contriving that God might be ferved, and he 
 enjoy his Lufts that were gratified by the Slavery of the People, too. 
 Mofes infixed that Ifrael's God fhould be ferved and facrificed to : 
 Pharaoh was willing to confent to that ; but would have it done 
 without his parting with the People: Go facrifice to your God in the 
 Land, fays he, Exod. 8. 25. So many Sinners are for contriving to 
 ferve God, and enjoy their Lufts too. Mofes obje61:ed againlt com- 
 plying vi^ith Pharaoh^s Propofal, that ferving God, and yet continuing 
 in Eg)pt under their Tafk-mafters, did not agree together, and were 
 inconliftent one with another ; ( there is no ferving God, and con- 
 tinuing Slaves to fuch Enemies of God at the fame Time. ) After 
 this Pharaoh confented to let the People go, provided thdy would not 
 go far away : He was not willing to part with them finally, and 
 therefore would have them within Reach. So do many Hypocrites 
 with Refpe,6l to their Sins. Afterwards Pharoah confented to let the 
 Mengo^ if they would leave the /f'omemnd Children ', Exod. 10. 8, 
 ^, 10. And then after that, when (rod's Hjnd was yet harder upon 
 him, he confented that they fhould ^o, even Pf^omen and Children, as 
 well as Men, provided they would leave their Cattle behind : But he 
 was not willing to let them go, and all that they had ; Exod. 10. 24. 
 So it oftentimes is with Sinner;^ : They are willing to part with fome 
 of their Sins ; but not all : They are brought to part with the more 
 grofs A<3^ of Sin ; but not to part with their Lufts, in lefler Indul- 
 gcncie? of 'em. Whereas we muft part with all our Sins, little and 
 great s and all that belongs to 'cm, Alen^ IFomeny Children and Cat^ 
 
 tie : 
 
Part III. of gracious AffeBhm. 291 
 
 tie : Tliey muft all be Jet go, with their Toung, and with their Old, 
 with their Sons^ and with their Daughters, with their Fhcks, and with 
 their Herds ; there muji not he an Hoof left behind : As Mofes told Pha- 
 raoh, with Rcfpe^t to the Children of IJraei. At latt, when it came 
 to Extremity, Fharaoh confented to let the People all go, and all that 
 they had; but he was not ftedfaftly of that Mind : He foon repented, 
 and purfued after them again : And the Reafon was, that thofe Lufts 
 of Pride and Coveteoufnefs, that were gratfied by Pharaoh*s Domini- 
 on over the People, and the Gains of their Service, were never really 
 mortified in him, but only violently reftrained. And thus, he being 
 guilty of backfliding, after his feeming Compliance with God's Com- 
 mands was deftroyed without Remedy. Thus there may be a forced 
 parting withWaysofl^ifobedience to the Commands ofGod,that mav 
 feem to be univerfal,as to what appears, for a little Seafon : But becaufe 
 'tis a meerForce,withouttheMortification of the inwardPrinciple ofSin, 
 they will not perfevere in it ; but will return as theDog to his Vomit ; 
 and (o bring on themfelves dreadful Si remcdilefsDeftrudtion. There 
 were many falfeDirciplesinChrift'sTime,that followed him for a while; 
 but none of them followed him totheEnd ; but fome on oneOccsfion. 
 and fome on another, went back and walked no more with him. f 
 
 From 
 
 <« The counterfeit and commonGrace of foolifh Virgins, after 
 
 " fome Time of glorious Profeflion, will certainly go out and 
 
 *« be quite fpent. It confumes in the ufing and fhining and 
 
 «< burning. Men that have been moft forward, decay ; their 
 
 «« Gifts decay. Life decays. It is fo, after fome Time of 
 
 " ProfefTion : For at firft, it rather grows than decays and wi- 
 
 *' thers ; But afterward they have enough of it, it withers 
 
 «* and dies. — The Spirit of God comes upon many Hypocrits, 
 
 « in abundant and plentiful Meafure of awakening Grace ; it 
 
 *■< comes upon them, as it did upon Balaam, and as it is in over- 
 
 " flowing Waters, which fpread far, and grow very deep, and 
 
 *' fill many empty Places. Tho' it doth come upon them fo, 
 
 *' yet it doth never reft within, fo as to dwell there, to take up 
 
 *< an eternal Manfion for himfelf. — Hence it doth decay by 
 
 *' little and little ; 'till at laft it is quite gone. As Ponds fill'd 
 
 ^* with Rain-Water, which comes upon them ; not Spring- 
 
 <' Water, that rifeth up within them ; it dries up by little and 
 
 *< little, until quite dry." ^^^p^r^'s Parable, Part II. p. 5S, 
 
 59- 
 
 Some Men may apprehend Chrift, neither out of Fear of Mifc- 
 
 " ry, nor only to preferve fome Sin ; but God lets in Light 
 
 <« and Heat of the blefled Beams of the glorious Gofpel of the 
 
 «' Son of God : And therefore there isMcrcy, rich, free,fweet, 
 
 U 2 *' (oi 
 
 li.Z 
 
292 The twelfth Sign Part III. 
 
 From what has been faid it is manifeft, that chriftian Pradice or 
 a holy Life is a great and dijiinguijhing Sign of true and faving Grace. 
 But I may go further, and afTert, that it is the die/ of all the Signs 
 of Grace, both as an Evidence of the Sincerity of ProfefTors unto o- 
 thers, and alfo to their own Confciences. 
 
 But then it is neceflary that this be rightly taken, and that it be 
 well underftood and obferved, in what Senfe and Manner chriftian 
 Pradice is the. greate/t Sign of Grace. Therefore, to fet this Matter 
 in a clearLight, 1 will enjeavour particularly and diftindly to prove, 
 that chriftian Practice is the principal Sign by which Chriftians are to 
 judge, both of their own and othersSincerity ofGodlinefs ; withal ob- 
 ferving fome Things that are needful to be particularly noted, in order 
 to a right underftanding of this Matter. 
 
 I. Ifhall confider chriftian Practice and an holy Life, as a Manifef- 
 tation and Sign of the Sincerity of a profefling Chriftian, to the Eye of 
 bis Neighbours and Brethren. 
 
 And that this is the chief Sign of Grace in this Refpe<51:, is very evi- 
 dent from the Word of God. Chrift, who knewbeft how to give us 
 Rules to judge of others, has repeated it and inculcated it, that we 
 fhould know them by their P^uits ; Matth. 7. 16. Te floall knozv 
 them by their Fruits. And then after arguing the Point, and giving 
 clear Reafons why it muft needs be, that Men's Fruitb muft be the 
 chief Evidence of what Sort they are, in the following V^erfcs, he 
 
 *' for damned, great, vile Sinners : Good Lord, faith the Soul, 
 " what a fweet Miniftry, Word, God and Gofpei is this I and 
 " there refts. This was the Frame of the Stony-Ground ; 
 " which heard the Word, and received it with Joy, and for a 
 *' Time believed. And this is the Cafe of Thoufands, that are 
 *' much afFedted with the Promife and Mercy of Chrift, and 
 " hang upon free Grace for a Time : But as 'tis with fweet 
 " Smells in a Room, they continue not long ; or as Flowers, 
 " they grow old and withered, and then fall. In Time of 
 " Temptation, Luft, and World, and Sloth is more fweet than 
 " Chrift, and all his Gofpei is." A/;^/)^/r^'s Parable, Part IL 
 " p, 168. 
 
 Never any carnal Heart, but fome Root of Bittcrnefs did grow 
 " up at laft in this Soil." Shepard's Parable, Part I. p. 195. 
 We (hall fee in Experience : I'ake the beft ProfefTors living ; 
 *' th.o' they may come, as they and others judged, to the Lord, 
 
 '« and follow the Lord ; yet they will in Time depart. The 
 
 '* Spirit never was given effedlually to draw them i nor yet to 
 '* keep them." Shepard's Parable, Part L p, 205. 
 
 dofes 
 
Part III. of gracious ylffeBions. 293 
 
 clofcs by repeating the Aflcrtion ; Vcrfe 20. Wherefore by their Fruits 
 ye Jhall know them. Again, Chap. 12. 33. Either make the Tree 
 good, and his Fruit good ; or clfe make the Tree corrupt^ and his Fruit 
 
 corrupt. As much as to fay, 'tis a very abfurd I'hing, for any to 
 
 iuppofc that the Tree is good, and yet the Fruit bad, that the Tree is 
 of one Sort, and the Fruit of another ; for the proper Evidence of the 
 Nature of the Tree is it's Fruit. Nothing elfe can be intended by 
 that lartCIaufe in tlieVerfc, i^(jr theTree is known by it's Fruity than that 
 theTree ischiefly known by itsFruit, that this is the main & moft proper 
 Diagnoftickby which one Tree is diftinguifhed from another. So Luke 
 6.44. EveryTree is knoivn by his ownFruit, Chrift no where fays, Ye (hall 
 know thelVee by it's Leaves or Flowers, oryefhall know Men by their 
 Talk, or ye (hall know them by the good Story thev tell of their Expe- 
 riences, or ye fliall know them by thciManner and Air of their fpcakino-, 
 andEmpliafis and Pathos of Expreilion, or b}' their fpcakins feelindv, 
 or by making a very great Show by abundance of Talk, or by many 
 Tears and affectionate Expreflions, or by theAffcCtions \e feel m your 
 Hearts towards them : But by their Fruits Jhall ye know them ; the 
 Tree is knoivn by it's Fruit ; Every Tree is knoivn by it's own Fruit. 
 And as this is the Evidence that Chrift has diredted us mainly to look 
 at in others, in judging of them, fo it is the Evidence that Chrift has 
 mainly directed us to give to others, whereby they may judge of us ; 
 Matth. 5. 16. Let your Light fo JJnne before Men., that others feeing 
 your good Works., may glorify your Father which is in Heaven. Here 
 Chrift dire6ts us to manifeft our Godlinefs to others. Godlinefs is as 
 it were a Light that (hines in the Soul : Chrift dire(5ts that this Light 
 fhould not only (hine within, but that it ftiouldy/.)/W out before Men, 
 that thcv may fee it. But which Way fhall this be r 'Tis by our 
 good Work'. Chrift don't fay, that otiiers hearing )^our good 
 Word?, your good Story, or your pathetical Expreflions ; but that o- 
 thers feeing your good Works, may glorify your Father which is in Heaven, 
 Doubtlefs when Chrift gives us a Rule how to make our Light ftiinc, 
 that others may have Evidence of it, his Rule is the beft that is to be 
 found. And the Apoftles do mention a chriftian Practice, as the 
 principal Ground of their Efteem of Perfons as true Chriftians. As 
 the Apoftle Paul, in the 6th Chapter o^ Hebrews. There the Apcflle 
 in the Beginning of the Chapter, fpeaks of them that have great com- 
 mon Illuminations, that have been enlightened., and have ta/hd of the 
 heavenly Gift, and were made Partaker s of the holy Ghojl., and have ta/hd 
 the good (I or d of God, and the Powers of the! for Id to come.,that afterwards 
 fall away., and are like barren Ground, that is nigh unto curfmg, vjhoje 
 End is to be burned : And then immediately adds in the 9th V^erfe, 
 ( expreflinghis Charfty for the chriftian Hebrews., as having that fa- 
 ying Grace, which is better than all thefc commonllluminations ) But 
 heioved^ we are perfwaded better Things of you ^ and Things that accompany 
 
 U 3 Salvation ^^ 
 
294 "J^^^^ twelfth Sign Part III. 
 
 Salvation ; iho' we thus fpiak. And then in the next Verfe, he tells 
 'em what was the Reafon he had fuch good Thoughts of 'em: He 
 don't fay, that it was becaufe they had given him a good Account of a 
 Work of God upon their Souls, and talked very experimentally ; but 
 it was their Work, and Labour of Love ; For God is not unrighteous^ 
 i9 forget your IVork^ and Labour of Love ^ zuhich ye have Jheiued towards 
 his Name^ in that ye have minijlredto the Saints^ and do ?ninijier. And 
 the fame Apoftle fpeaks of a faithful ferving God in Practice, as the 
 proper Proof to others of Men's loving Chrift above all, and preferring 
 his Honour to their private Intereft, Phil. 2. 21, 22. For all fee k 
 their own^ not the Things zuhich are Jcfus ChrijVs : But ye know theF roof 
 of him^ that as a Son with the Father^ he hath ferved ivith me in the Gof- 
 pel. So the ApofHe John exprefles the fame, as the Ground of his 
 good Opinion of G^/«i, 3 John 3, 4, 5, 6. For I rejoiced greatly^ 
 luhen the Brethren came and tejlified of the Truth that is in thee. But how 
 did the Brethren teftify of the Truth that was in Gaius ? And how 
 did the Apoftle judge of the Truth that was in him ? It was not be- 
 caufe they teftified that he had given 'cm a good Account of the Steps 
 of his Experiences, and talk'd like one that felt what he faid, and had 
 the very Language of a Chriftian ; but they teftified, fk/it he walked 
 :n the Truth', as it follows, even as thouwalkeji in the Truth, I have 
 '10 greater foy^ than to hear that ?ny Children walk in theTruth. Beloved^ 
 thou dojl faithfully^ whatfoever thou dojl to the Brethren and to Strangers ; 
 luhich have born IVitnefs of thy Charity before the Church. Thus the 
 Apoftle explains what the Brethren had born Witnefs of, when they 
 came andieflifiedof his walking in the Truth. And the Apoftle feems 
 in this fame Place, to give it as a Rule to Gaius how he fhould judge 
 of others; in Verfe 10, he mentions one Diotrephcs^ that did not 
 v.-arry himfclf well, and led away others after him; and then in the 
 V ith Verfe he dircds Gaius to beware of fuch, and not to follow 
 tJ:em ; and gives him a Rule whereby he may know them, exadly 
 4greable to that Rule Chrift had given before. By their Fruits ye Jhall 
 know ^em ; fays the Apoftle, Beloved^ follow not that which is evil, but 
 ib^t which is good. He that doth Good is of God ; but he that doth Evil 
 hath not feendod. And I would further obfcrve that thcApoftle James., 
 cxprclly comparino; that Way of (hewing others our Faith and Chrif- 
 tianity by ourPracSiice or Works, with other Ways of fiiewing our 
 Fi?.ith without Works, or not by Works, does plainly and abundantW 
 prefer the Former; Jam. 2. 18. Tea a Maninay fay, thou haft Faith 
 and 1 have Works : Shew me thy Faith luithout thy M orks, and 1 ivill 
 fhew thee my Faith by my H orks. A Manifeftaticwi of our Faith with- 
 out IVorks, or in a Way divcrfe from Works, is a Manifeftation of it 
 •n IVords, thereby a Man profefTes Faith. As the Apoftle fays, Ver. 
 . I^'hat doth it profit, my Brethren, tho' a Man say he hath Faith f 
 -Therefore here arc two Ways of manifelting to our Neighbour 
 
 what 
 
Part III. ef gracious Affc^iom, 295 
 
 what is in ourHearts ; one by what ynzfay^ and the other by what we 
 do. But the Apoftle abundantly prefers the Latter as the bcft Evi- 
 dence. Now certainly all Accounts we give ofourfelvcs in Words, 
 our faying that we have Faith, and that we are converted, and telling 
 the Manner how we came to have Faith, and the Steps by which it 
 was wrought, and the Difcoveries and Experiences that accompanied 
 it, are ftill but manifefting ourFaith by what v^tfay ; *tis but fhewino 
 our Faith by our Words \ which the Apoftlc fpeaks of as falling vaftl}' 
 fhortof manifefting of it by what we do, and fhewing our Faith by 
 our IVorks, 
 
 And as the Scripture plainly teaches that Pra6lice is the befl Evi 
 dcnce of the Sincerity ofprofcfTing Chriftians ; fo Rcafon teaches the 
 fame Thing. Rcafon flievvs that Men's Deeds arc better and more 
 faithful Interpreters of their Minds, than their Words. The com- 
 mon Scnfe of all Mankind, thro' all Ages and Nations, teaches 'cm 
 to judge of Men's Hearts chieflv by their Praftice, in other Matters : 
 As whether a Man be a loyal Subject, a true Lover, a dutiful Child, 
 or a faithful Servant. If a Man profefTes a great deal of Love and 
 Friendfhip to another, Reafon teaches all Men, that fuch a ProfefTion 
 is not lb great an Evidence of his being a real and hearty Fj?j^n<i.^>^ 
 his appearmg a Friend in Deeds ; being faithful and con^ant fd hi'. 
 Friend, in Profperity and Adverfity, ready to lay out himfelf, and 
 deny himfelf, and fufFer in his perfonal Interefl", to do him a Kind- 
 nefs. A wife Man will truft to fuch Evidences of the Sincerity of 
 Friendfhip, further than a thoufand earneftProfciTiorsand folemnDecIa 
 rations, and mort afFeitionate Expreffions of Friendfhip in Words. And 
 there is equal Reafon why Practice fhould alfo be looked upon as the 
 bed Evidence of Friendfhip towards Chrilt. Reafon fays the fame 
 that Chrift faid, in John 14. 21. He that hath my Commandments y 
 and keepeth them^ he it is that loveth 7tie, Thus if we fee a Man, who 
 in the Courfe of his Life, feems to follow and imitate Chrift, and 
 greatly to exert and deny himself for the Honour of Chrid and to 
 promote his Kingdom and Interefl in the World ; Reafon teaches 
 that this is an Evidence of Love to Chrift, more to be depended on, 
 than if a Man only fays he has Love to Chrift, and tells of the inward 
 Experiences he has had of Love to him, what ftrong Love he felt, 
 and how his Heart was drawn out in Love at fuch and fuch a Time, 
 when it may be there appears but little Imitation of Chrift in his Be- 
 haviour, and he feems backward to do any great Matter for him, or 
 to put himfelf out of his VVay for the promoting of his Kingdom, 
 but feems to be apt to cxcufe himfelf, whenever he is called to deny 
 himfelf for Chrift. So if a Man in declaring his Experiences, tells 
 how he found his Heart weaned from the World, and faw the Va- 
 nity of it, fo that all looked as nothing to him, at fuch and fuchTimes, 
 and profefTes that he gives up all to God, and calls Heaven and Earth 
 
 U 4 tc 
 
296 The twelfth Sign Part III. 
 
 to witnefs to it ; but yet in his Pra£lice is violent in purfuing the 
 World, and what he gets he keeps clofe, is exceeding loth to part 
 with much of it to charitable and pious Ufes, it comes from him al- 
 moft like his Heart's Blood. But there is another profeffing Chrif- 
 tian, that fays not a great deal, yet in his Behaviour appears ready at 
 all Times to forfake the World, whenever it ftands in the Way of 
 his Diitv, and is h(^t to part with it at any Time, to promote Reli- 
 gion and the Good of his Fellow- Creatures ; Rcafon teaches that the 
 Latter gives far the moft credible Manifeftation of an Hcarf weaned 
 from the World. And if a Man appears to walk humbly before God 
 and Men, and to be of a Converfation that favours of a broken Hearr, 
 appearing patient and refign'd to God under AfHi£tion, and meek in 
 his Behaviour amongft Men ; this is a better Evidence of Humilia- 
 tion, than if a Perfon only tells how great a Senfe he had of his own 
 Unworthinefs, how he was brought to lie in the Duft, and was quite 
 emptied of himfclf, and fee himfelf nothing and all over filthy and a- 
 bominable, i^c. ^"c ; but yet a£ls as if he looked upon himfelf one 
 of the firft and befl of Saints, and by juft Right the Head of all the 
 Chriftians in the Town, and is afTuming, felf-willcd, and impatient 
 o*^ the leaft Contradi(Stion or Oppofition ; we may be alTured in fuch 
 a Cafe, that a Man's Praftice comes from a lower Place in biJ-ieart, 
 than his Profeflion. So ( to mention no more Inftances ) if a Pro- 
 fefTor of Chriilianity manifefts in his Behaviour a pitiful tender Spirit 
 towards osiers in Calamity, ready to bear their Burthens with them, 
 willing to fpend his Subftance for them, and to fuf^er many Incon- 
 veniencies in his worldly Intercft to promote the Good of others Souls 
 and Bodies ; is not this a more credible Manifeftation of a Spirit of 
 Love to Men, than only a Man's telling what Love he felt to Dthers 
 at certain Times, how he pitied their Souls, how his Soul was in 
 Travail for 'em, and how he felt a hearty Love and Pity to his Ene- 
 mies ; when in his Behaviour he feems to be of a very fclfifh Spirit, 
 clofe and nisgardly, all for himfelf and none for his Neighbours, and 
 perhaps envious and contentious ? Perfons in a Pang of AfFe6lion 
 may think they have a Willino;nefs of Heart for great Things, to do 
 m;ich and to fufFer much, and fo may profefs it very earneflly and 
 ronfidentlv ; when really their Hearts are far from it. Thus many 
 in their affjdlionate Pangs, have thought themfelvcs willing to be 
 damned eternally for the Glory of God. Pafling AfFe6lions eafily 
 produce \Vords ; and Words are cheap ; and Godlinefs is more 
 eafily feigned in Word? than in Anions. Chriflian Pra6lice is a coft- 
 ?y laborious Thins;. The Self-denial that is required of Chriftians, 
 ?ind the Narrownefs of the Way that leads to Life, don't confift in 
 Words, but in Praftice. Hypocrites may much more eafily be bro't 
 to talk like Saints, than to ait like Saints. 
 
 Thus 
 
I 
 
 Part III. of gracious AffeBiom, 297 
 
 Thus it is plain that chriftian Pra6^ice is the heft Sign or Manifcf- 
 tation of the true Godhncfsofa profeiTing Chriltian, to the Eye of hi% 
 Neighbours. 
 
 But then the following Things fhould be well obferved, that this 
 Matter may be rightly underftood. 
 
 FirJ}^ It muft be obferved, that when the Scripture fpeaks of chrif- 
 tian Practice, as the beft Evidence to others, of Sincerity and Truth 
 of Grace, a Profejfion of Chr'ijlianity \s not excluded, but fuppofed. 
 The Rules mention'd were Rules given to the Followers of Chrift, 
 to guide them in their Thoughts o^ profejftng Chrijlians, and thofe thnt 
 offered themfelvts as fome of their Society, whereby they might jucgc 
 of the Truth of their Pretences^ and theSincerity of the Profejfion tlrcy 
 made ; and not for the Trial of Heathens, or thofe that made no 
 Pretence to Chriftianity, and that Chriftians had nothing to do with. 
 This is as plain as is pofTible in that great Rule which Chrift gives in 
 the 7th of Matthew, By their Fruits ye Jljall know ihcrn. He there 
 gives a Rule how to judge of thofe that profcffed to be Chrift ians, yea 
 that made a very high ProfeiTion, falfe Prophets^ who come in Sheep's 
 Cloathing, as Verfe 15. So it is alfo with that of the Apoftle James^ 
 Chap. 2. 18. Shew me thy Faith luithcut thyJVorh^ and I will ft: ew thee 
 my Faith by my Works. *Tis evident that both thefe Sorts of Perfons, 
 offering to give thefe diverfc Evidences of their Faith, are Profe/Tors 
 of Faith : This is implied in their offering each of them to give Evi- 
 dences of the Faith they profefTed. And *tis evident by the preceed- 
 ing Verfes, that the Apoftle is fpeaking of Profeftx)rs of Faith in Jefus 
 Chrift. So it is very plain that the Apoftle John., in thofe Paflagcs 
 that have been obferved in his third Epiftle, is fpeaking of profcffing 
 Chriftians. Tho' in thefe Rules, the chriflian Pradice of ProftfTora 
 be fpoken of as the greatcft and moft diftingnifhing Sign of their Sin- 
 cerity in their ProfefTion, much more evidential than their ProfeiTion 
 it felf ; yet a ProfeiTion of Chriftianity is plainly prcfuppofed : It is 
 not the main Thing in the Evidence, nor any Thing diftinguifhing in 
 it ; yet 'tis a Thing rcquihte and neccfTary in it. As the having an 
 animal Body, is not any Thing diftinguifliing of a Man, from other 
 Creatures, and is not the main Thing in the Evidence of human Na- 
 ture ; yet 'tis a Thing requifite and neceflary in the Evidence, '^o 
 that if any Man fhould fay plainly that he was not a Chriftian, and 
 did not believe that Jefus was the Son of God, or a Perfon fent of 
 God ; thefe Rules of Chrift and his Apoftles don't at all oblige us to 
 look upon him as a fmcere Chriftian, let his vifiblcPraclice and Ver- 
 tues, be what they will. And not only do thefe Rules take no place 
 with Refpe6^ to a Man that explicitly cicnics Chriftianity, and is a 
 profefs'd Deift, Jew, Heathen, or open Infidel ; but alfo with Re- 
 fpe£t to a Man that only forbears to make aProfeflion of Cl^riftianity : 
 
 Bscaufc 
 
29^ The twelfth Sign Part III. 
 
 Becaufe ihtk Rules were given us only to judge of profeiling Chrif- 
 tians : Fruits muft be joinM with open Flowers ; Bells and Pome- 
 granates go together. 
 
 But here will naturally arife this Enquiry, viz. when a Man may 
 be faid to profefs Chriftianity, or what ProfciHon may properly be 
 called a ProfeiTion of Chriftianity ? 
 I anfwer in two Things ; 
 
 I. In order to a Man's being properly faid to make a Profeffion of 
 Chriftianity, there muft undoubtedly be a Profeflion of all that is ne- 
 ceflary to his being a Chriftian, or of fo much as belongs to the Ef- 
 fcnce of Chriftianity. Whatfoever is efl'entiiil in Chriftianity it felf, 
 the Profeftion of that is eftential in the ProfeiTion of Chriftianity. 
 The Profeilion muft be of the Thing profcft^ed. For a Man to pro- 
 fefs Chriftianity, is for him to declare that he has it. And therefore 
 fo much as belongs to a Thing, fo as to be neceft"ary in order to its 
 being truly denominated that Thing ; fo much is eflential to the De- 
 claration of that Thing, in order to its being truly denominated a 
 Declaration of //^^^ Thing. Ifwe take only a Part of Chriftiamty, 
 and leave out a Part that is eflential to it, what we take is not Chrif- 
 tianity ; becaufe fomething that is ^of the Eft^ence of it is wanting. 
 So ifwe profefs only a Part, and leave out a Part that is eflential, that 
 which we profefs is notChriftianity. Thus in order to a Profefllion of 
 Chriftianity, we muft profefs that we believe that ye/us is ihcMeffiah ; 
 for this Reafon, becaufe fuch a Belief is elFcntial to Chriftianity. And 
 fo we muft profefs, either exprefly or implicitly, thcitjefus fatisfied foi* 
 our Sins, and other eflential Do<9:rines of the Gofpel ; becaufe a Be- 
 lief of thefe Things alfo are eflential to Chriftianity. But there are 
 other Things as efl^ential to Religion, as an orthodox Belief; which it 
 is therefore as neceflliry that we fliould profefs. In order to our being 
 truly faid to profefs Chriftianity. Thus it is efl^ential to Chriftianity 
 that we repent of our Sins, that we be convinced of our own Sinful- 
 ncfs, and that we are fenflble we have juftly expofed our felves to 
 God's Wrath, and that our Hearts do renounce all Sin, and that we 
 do with our wholcHcarts embraceChrift as our onlySaviour,&; that we 
 love him above all, and are willing for his Sake to forfake all, and 
 that we do give up our felves to be entirely and forever his,^'t. Such 
 Things as thefe do as much belong to the Eflcnce of Chriftianity, as 
 the Belief of any of the Dodlrines of the Gofpel : And therefore the 
 Profei'Hon of them does as much belong to a chriftian Profeflion, 
 Not that in order to a being profefling Chriftians, 'tis neceflary that 
 there fhould be an explicit Profeflfion of every individual Thing that 
 belongs to chriftian Grace or Vertuc : But certainly, there muft b6 
 a Profeflion, cither cxprefs or implicit, of what is of the Efl^ence of 
 Religion. And as to thofe Things that Chriftians fhould exprefs in 
 theirProfcflion,we ought to be guided by thePrccepts of God's Word, 
 
 or 
 
Part III. of grachm Afje&mu. 299 
 
 or by Scripture Examples of publick Profeffions of Religion, God': 
 People have made from Time to Time. Thus they ought to profefs 
 their Repentance of Sin : As of Old, when Pcrfons were initiated w 
 Profeflbrs, they came confelTing their Sins, maniferting their Humili.. 
 tion for Sin, Matth. 3. 6. And theBaptifm they were baptized with, 
 was called the Baptifm of Repentance^ Mark i. 3. And Jolm^ when 
 he had baptized them, exhorted them to bring forth Fruits meet for 
 Repentance y Matth. 3. 8. /. e. agreeable to that Repentance which 
 they had profeffed ; encouraging them, that if they did fo, theyfhould 
 efcape the Wrath to come, and be gather'd as Wheat into God's 
 Garner, Matth, 3. 7, 8, 9, 10, 12. So the Apoftle Peter hys to 
 the yrzw, A6ts 2. 38. Repent^ and be baptized : Which fhews that 
 Repentance is a Qi,i vilification that muft be vifible in order to Baptifm ; 
 and therefore ought to be publickly profefTcd. So when the Jeivs 
 tiiat returned from Captivity, entred publickly into Covenant, it was 
 with Confeilion, or publick Profcfhon cf Repentance of their Sins, 
 Nehc?n. 9. 2. This Proftffion of Repentance lliould include or 
 imply a Profcfiion of Conviction that God would be jufi: in our 
 Damnation: See N'ebe??!. 9. 33, together with Verfe 35. and the 
 Beginning of the next Chapter. They fhould profefs their Faith in 
 Jefus Chri ft, and that they embrace Chrift, and rely upon him as 
 their Saviour, with their v/hole Hearts, and that they do joyfully en- 
 tertain the Gofpel of Chrift. Thus Philips in order to baptizing the 
 Eunuch, required that he fliould profefs that he believed with all his 
 Heart : And they that were received as vifible Chriftiars, at tliat great 
 Outpouring of the Spirit, which began at the Day of Pentecf^y ap- 
 pear 'd^W/;; to receive the Gofpel', Ads 2. 4. Then they that gladly re- 
 ceived the H'ord, were baptized^ and the fame Day there were added unto 
 them about three Thoufand Souls. They fhould profefs that thej rely 
 only on ChriO.'s Righteoufnefs and Strength, and that they ::re devo- 
 ted to him, as their only Lord and Saviour, and that they rejoice in 
 him as their only Righteoufnefs and Portion. It is foretold that all 
 Nations fliould be brought pub'i.ckly to make this ProfeiTion, Ifai. 
 45. 22, to the End ; Look to me, andbeyefaved, all the Ends of the 
 Earth ; for I am God, and there is none elfe. I have fworn b) my felf^ 
 the 'f ord is gone out of my Mouth in Righteoufnefs, andfhall not return^ 
 that unto me every Kneejhall bow, every 'Eongue fhall fwear , ^urel\ fall 
 one fay. In the Lord have I Righteoujnefs and Strength. Even to him 
 Jhall Men come : And all ihat are incenfcd againji him fall be afnamed. 
 In the Lord Jhall all the Seed of Ifracl be jujlified, and fall glory. 
 They fhould profefs to give up tht-mfelvcs entirely to Chrif^-, and to 
 God thro' him ; as the Children of Ifrael, when they publickly re- 
 eognized their Covenant with God; Deut. 26. 17. Thouhajla- 
 vouched the Lord this Day to be thy God^ and to walk in his IVays, and 
 to k^ep his Statutes^ and his Commandments ^ and his Judgments, and to 
 
 hcarhe'i 
 
joo The twelfth Sign Part III. 
 
 hearken unto his Voice. They ought to profefs a Willingnefs of Heart 
 to embrace Religion with all its Difficulties, and to walk in a Way 
 of Obedience to God univerfally and perfeveringly ; Exod. 19. 8. 
 and 24. 3, 7. Deut. 26. 16, 17, 18. 2 Kings 23. 3. Nehem. 10. 
 28, 29. Pfal. 119. 57, 106. They ought to profefs that all their 
 Hearts and Souls are in thefe Engagements to be the Lord's, and for 
 ever to ferve him ; 2 Chron. 15. 12, 13, 14. God's People's fwear- 
 ing to God, and fwearing ^^z his Name, or to his Name, as it might 
 be render'd, (by which feems to be fignified their folemnly giving up 
 themfelves to him in Covenant, and vowing to receive him as their 
 God, and to be entirely his, to obey and ferve him) is fpoken of as a 
 Duty to be performed by all God's vifible //r^^/; Deut. 6. 13. and 
 10. 20. Pfal. 63. II. Kai. 19. 18. Chap. 45. 23, 24. compared 
 with Pvom. 14. If. and Phil. 2. 10, 11. Ifai. 48. i, 2. and 65. 15, 
 16. Jcr. 4. 2. and 5. 7. and 12. 16. Hof. 4. 15. and 10. 4, 
 Therefore, in order to Perfons being entitled to full Efteem and Cha- 
 rity, with their Neighbours, as being fmcere ProfefTors of Chriflianity; 
 by thofe foremention'd Rules of Chrift and his Apofties, there muft be 
 a vifibly holy Life, with a Profeffion, either expreffing, or plainly im- 
 plying fuchThings as thofe which have been now mention'd. We are 
 to know them by their Fruits ; that is, we are by their Fruits to know 
 whether they be what they profefs to be ; not that wc are to know by 
 their P>uits, that they have fomething in them, which they don't {o 
 much as pretend to. 
 
 And moreover, 
 
 2. That Profeffion of thefeThings, which is properly called a chrif- 
 tian Profeffion, and which muft be joined with chriftian Practice, in 
 order to Perfon's being entitled to the Benefit of thofe Rules, muft 
 be made (as to what appears) underftandingly : that is, they muft be 
 Perfons that appear to have been fo far inftru6led in the Principles of 
 Religion, as to be in an ordinary Capacity to underftand the proper 
 Import of whit is exprcfs'd in their Profeffion. For Sounds are no 
 Significations or Declarations of any Thing, any further than Men 
 underftand the Meaning of their own Sounds. 
 
 But in order to Perfons making a proper Profeffion of Chriftianlty, 
 fuch as the Scripture directs to, and fuch as the Followers of Chrift 
 fliould require, in order to the Acceptance of the Profeflbrs with full 
 Charity, as of their Society ; 'tis not neceflary they fhould give an 
 Account of the particular Steps and Method, by which the Holy Spi- 
 rit, fenlibly to them, wrought and brought about thofe great eflential 
 Things of Chriftianity in their Hearts. There is no Footftep in the 
 Scripture ofanv fuch Way of the Apoftlcs, or primitive Minifters and 
 Chriftians requiring any fuch Relation, in order to their receiving and 
 treating others, as their chriftian Brethren, to all Intents and Purpofes^ 
 
 or 
 
Part III. of gy-acious Ajf'eSlions, 301 
 
 or of their firft examining them, concerning the particularMethod and 
 Order of ihcir Experiences. They required of them a Profcnion of 
 the Things wrought ; but wo Account of the Manner of Working 
 was required of them. Nor is there the leaft Shadow in the Scripture 
 of any fuch Cuftom in the Church of God, from Adam to the Death 
 of the Apoftlc John. 
 
 I am far from faying that it is not rcqulfite that Perfons fhould 
 give any Sort of Account of theirExpericnccs to theirBrethren. For 
 Perfons to profcfs thofe Things wherein the Eflcnce of ChrifHaniiy 
 lies, is the fame Thing us to profefs that they experience thofe Thinf^s. 
 Thus for Peifons folcmiily to profcfs, That, in a Senfc and fidl Ccn- 
 vidlion of their own utter Sinfuhiefs, Mifcry, and Impotence, and to- 
 tally undcneState as in tlicmfclves, and their juftDefcrt of God's utter', 
 Reje^lion and eternal Wrath, without Mercy, and the utter Infuffi- 
 ciency of their own RighteoufncTs, or any thing in them, to fatisf} di- 
 vine Juftice, or recommend 'cm to God's Favour, they do orily 'id 
 entirely depend on the Lord Jefus Chrifc and his Satisfaction jnd 
 Rightcoufnefs ; that they do with all their Hearts believe the Truth of 
 the Gofpel of Chrift ; and that in a full Convidtion and Senfe of his' 
 Sufficiency and perfect Excellency as a Saviour, as exhibited in the, 
 Gofpel, they do wiih their whole Souls cleave to him, and "accuiefcd 
 in him, as the Refuge and Reft of their Souls, and Fountain o'i their 
 Comfort i that they repent of their Sins, and utterly rcnouv.ce all 
 Sin, and give up themfclves wholly to Chrift, willingly fubjctflir.g 
 them'elves to him as their King ; that they give him their Hearts 
 and their whole Man ; and are willing and refolved to have God for 
 their whole and everlafting Portion 3 and in a Dependance on his Pro-^' 
 \T\\ks of a future eternal Enjoyment of him in Heaven, to renounce 
 all the Enjoyments of this vain World, felling all for this great Trea- 
 fure and future Inheritance, and to comply with every Command of 
 God, even the moft difficult and felfdenying, and devote their whole 
 Lives to God's Service -, and that in Forgivenefs of thofe that have 
 injured them, and a general Benevolence to Mankind, their Hearts 
 are united 10 the People of Jefus Chrift as their People, to cleave to 
 them and love them as their Brethren, and worfliip and fcrve God 
 and follow Chrift in Union and Fellowfhip with them, being willing 
 and refolved to perform all thofe Duties that belong to them, as 
 Members of the fame Family of God and myftical Body of Chrift ; 
 1 fay, for Perfons fglemnly to profcfs fuch Things as thefc, as in the 
 Prefence of God, is the fame Thing, as to profefs that they arc con- 
 fcious to, or do experience fuch Things in their Hearts. 
 
 Nor is it what I fuppofc, that Perfons giving an Account of their 
 Experience of particular Exercifcs of Grace, with the Times and 
 Circumftances, gives no Advantage to others in forming a Judgment 
 of their State 5 or thatPcrfonsmay not fitly be enquired of concerning 
 
 thcfc 
 
302 The twelfth Sign Part IIL 
 
 tliefe in fome Cafes, efpecially Cafes of great Importance, vrhere all 
 poflible Satisfa6^ioh concerning Perfons Piety is cfpecially to be defired 
 and fought after, as in the Cafe of Ordination or Approbation of a 
 Minifter. It may give Advantage in forming a Judgment, in feveral 
 Refpe£ls ; and among others, in this. That hereby we may be better 
 fatisfied that the Profeflbr fpeaks honeftly and underftandingly, in 
 what he profcfTes ; and that he don*t make the Pro^effion in meer 
 Formality. In order to a ProfefTion of Chriftianity being accepted to 
 any Purpofe, there ought to be good Reafon, from the Circumftances 
 of the ProfefTion, to think that the Profeflbr don't make fuch a Pro- 
 feffion out of a meer cuftomary Compliance with a prefcribed Form, 
 ufing Words without any di{tin6l Meaning, or in a very lax and am- 
 biguous Manner, as Confeflions of Faith are often fubfcribed ; but 
 that the ProfefTor underftandingly and honeftly figniMes what he is 
 confciousof in his own Heart ; otherwife his ProfefHon can be of no 
 Significance, and no more to be regarded than the Sound of Things 
 v/ithout Life. But indeed ( whatever Advantage an Account of par- 
 ticular Exercifes may give in judging of this ) it muft be own'd that 
 the Profeflbr having been previoufly thoroughly inftru6led by his 
 Teachers, and giving good Proof of his fufHcient Knowledge, toge- 
 ther with a PraSice agreable to his Profeflion, is the beft Evidence of 
 this. 
 
 Nor do I fuppofe, but that, if a Perfon that is enquired of about 
 particular Pafl^agcs, Times and Circumftances of his chriftian Experi- 
 ence, among other Things, feems to be able to g;ive a diftindl Ac- 
 count of the Manner of his firft Converfion, in fuch a Method as has 
 been frequently obfervable in true Converflon, fo that Things feem 
 fenlibly and diftin6lly to follow one another, in the Order of Time, 
 according to the Order of Nature ; it is an illuftrating Circumftance, 
 that among other Things, adds Luftre to the Evidence he gives his 
 Brethren of the Truth of his Experiences. 
 
 But theThing that I fpeak of as unfcriptural,is the inflfting on a par- 
 ticular Account of the diftin<5l Method and Steps, wherein the Spirit 
 of God did fenfibly proceed, in firft bringing the Soul into a State of 
 Salvation, as a Thing requiiite in order to receiving a Profeflbr into 
 full Charity as a realChriftian ; or fo, as for theWant of fuch Relation, 
 to difregard other Things in the EvidencePerfons give to their Neigh- 
 bours of their Chriftianity, that are vaftly more important and eflen- 
 tial. 
 
 Secondly^ That we may rightly underftand how chriftian Practice 
 iS the greateft Evidence that others can have of the Sincerity of a pro- 
 fcfling Chriftian, 'tis needful that what was faid before, (hewing 
 what chriftianPraftice is, fliould be borne inMind ; and that itfhould 
 he confider'd how far this may be vifible to others. Meerly ihit a 
 
 Profeflbr 
 
Part III. of gf*acious jiffedliom. 30'^ 
 
 Profeflbr of Chriftianity is what is commonly called an honeft Man, 
 and a moral Man, (/. e, we have no fpecial Tranfgreflion or Iniquity 
 to charge him with, that might bring a Blot on his Charadlcr) is no 
 great Evidence of the Sincerity of his Profeflion. This is not making 
 his Light Jhine before Men. This is not that fVork and Labour of Love 
 flmved toivards Chriji's Name^ which gave the Apoftle fuch Perfwaiion 
 of the Sincerity of the profefling Hebrews^ Heb. 6. 9, 10. It may 
 be fo, that we may fee nothing in a Man, but that he may be a good 
 Man, there may appear nothing in his Life and Converfation incon- 
 fiftent with his being godly, and yet neither may there be any great 
 pofitive Evidence that he is (o. But there may be great pofitive Ap- 
 pearances of Holinefs in Men's vifible Behaviour: Their Life may 
 appear to be a Life of the Service of God : They may appear 10 
 follow the Example of Jefus Chrift, and come up in a great Mca- 
 furc to thofc excellent Rules in the 5tb, 6fh, and yih Chapters of 
 jVJattheiUy and 12th of Romans, and many other Parts of the New- 
 Teitament : Tiiere may be a great Appearance of their being univcr- 
 U] in their Obedience to Chrirt's Commands and the Rules of the 
 Gofpel. They may appear to be univerfal in the Performance of the 
 Duties of the firft Table, manifellinor the Fear and Love of God : and 
 alio univerfd in fultilling Rules of Love to Men, Love to Saints, and 
 Love to Enemies ; Rules of Meeknefs andForgivenefs, Rules of Mer- 
 cy and Charity, and looking not only at our own Thinas, but alfo a t 
 the Things of others ; Rules of doing Good to Men's Souls and Bo- 
 dies, to particular Perfons and to the Publick ; Rules of Temperance 
 iand Mortification, and of an humble Converfation ; Rules of bridling 
 the Tongue, and improving it to glorify God and blefs Men, Ihewing 
 that in their Tongues is the Law of Kindnefs. They may appear to 
 walk as Chriftians in all Places, and at all Seafons, in the Houfe of 
 God, and in their Families, and among their Neighbours, on Sab- 
 bath Days, and every D^yy in Bufmefs and in Converfation, tov/ards 
 Friends and Enemies, towards Superiours, Inferiours and Equals. 
 Perfons in their vifible Walk may appear to be very carneflly engaged 
 in theService of God andMankind,much to labour and lay out theni- 
 fclves in this Work of a Chrirtian, and to be very confbnt and fted- 
 faft in it, under all Circumflances and Tcmpta'tions. There may be 
 great Manifefbtions of a Spirit to denv themfelves, and fufFcr for 
 God and Chrifl:, and the Intereft of Religion, and the Benefit of their 
 Brethren. Thcre'may be great Appearances in a Man's Walk, of a 
 Difpofition to fcrfake any Thing, rather than (o forf^tke Chri{l,anJ to 
 make every Thing give Place to his Honour. There may he great 
 Manifeftations in a Man's Behaviour of fuch Rtligion as this being 
 his Element, and of his placing the Delight and Happinefs of his Life 
 in jt : And his Converfation may be fuch, that he may carry with him 
 a fvveet Odour of chriftian Graces and heavenly Difpofitions, where- 
 cvcr he goes. And when it is thus in the ProfciLrs of Chriftianity, 
 
 here 
 
1 
 304 The twelfth Sign Part III. 
 
 here is an Evidence to others of their Sincerity in their Profeflion, to 
 which all other Manifeltations are not worthy to be compared. 
 There is doubtlefs a great Variety in the Degrees of Evidence that 
 ProfefTors do exhibit of their Sincerity, in their Life and Pra(Slice ; as 
 there is a Variety in the Fairnefs and Clearnefs of Accounts Perfons 
 give of the Manner and Method of their Experiences : But undoub- 
 tedly fuch a Manifeitation as has been defcribed, of a cnrifii^n Spirit in 
 Practice, is vaftly beyond the faireft and brightell: Stoiy of particular 
 Steps and Pailages of Experience, that ever was told. And in e;eneral 
 a Manlfeftation of the Sincerity of a chriltian Profefiion in PratStice, 
 is far better than a Relation of Experiences. 
 
 But yet. 
 Thirdly^ It muft be noted, agreeable to what was formerly ob- 
 fjrved, That no external Manifeftations and outward Appearances 
 wiiatfoever, that are vifible to the World, are infallible Evidences of 
 Grace. Thefe Manifeftations that have been mention'd, are the beft 
 that Mankind can have ; and they are fuch as do oblige Chriftians 
 entirely to embrace ProfelFors as Saints, and love *em and rejoice in 
 'em as the Children of God, and are fufficient to give them as great 
 Satisfailion concerning them, as ever is needful to guide them in their 
 Condu6l,or for anylntent &Purpofe that needs to be anfwered in this 
 World. But nothing that appears to them in their Neighbour, can 
 be fulficient to beget an abfolute Certainty concerning the State of his 
 Soul : For they fee not his Heart, nor can they fee all his external 
 Behaviour ; for much of it is in fecret, and hid from the Eye of the 
 World : -And 'tis impoflible certainly to determine, how far a Man 
 may go in many external Appearances and Imitations of Grace, from 
 other Principles. Tho' undoubtedly, if others could fee fo much of 
 what belongs to Men's Praftice, as their own Confciences may fee of 
 it, it might be an infallible Evidence of their State, as will appear 
 from what follows. 
 
 Having thus confider'd chriftian Practice as the beji Evidence of 
 the Sincerity of ProfefTors to others^ I now proceed, 
 
 2. To obferve that the Scripture alfo fpeaks of chriftian Pra6lice 
 as a diftinguifhing and fuie Evidence of Grace to Perfons own Con- 
 fciences. This is very plain in 1 John 2.3. Hereby we do know that 
 we know him^ if we keep his Commandments. And the Teftimony of 
 our Confciences, with Refpc^ to our good Deeds, is fpoken of as 
 that which may give us Aflurance of our own Godlinefs ; 1 John 3. 
 i8, 19. My little Children, let us not love in IVord., neither in Tongue y 
 but in Deed (in the Original it is EPFO in IVork) and in Truth, And 
 hereby we know that we are of the Truth ^ and Jhall affure our Hearts be- 
 
 fore 
 
Part III. of gracious AffcBions, 305 
 
 fore him. And the Apoftic Paul^ in Hcb. 6. fpeaks of the Horky 
 and Labour of Love ^ of the chriftian Hebrews, as tliat which botli gave 
 liim a Pcrfwafion that they had fomcthing above the highcft common 
 Illuminations, and alfo as that Evidence which tended to give them 
 the highcft AfTurance of Hope concerning themfelves ; Ver. 9. hz. 
 But Beloved^ ive are perfwadcd better Things of you, and Things that ac- 
 company Salvation, tho' we thus fpeak. For God is not unrighteous, to 
 forget your Work, and Labour of Love, which ye have Jhewed towards 
 his Name ; in that ye have minijircd to hisSaints, and do minijier. And 
 we defirethat every one of you dojhew the fame Diligence, to the full Affu- 
 rance of Hope, unto the End. So the Apoftle dire(5ts the Galatians to 
 examine their Behaviour or Pradlice, that they might Iiave Rejoicino; 
 in themfelves in their own happy State ; Gal. 6. 4. Let every Man 
 prove his own JVork \ fo fi)all he have Rejoicing in himfelf, and not in a- 
 nother. And the Pfalmilt fays, Pfal. 119. 6. Then fall I not be a- 
 ftmrncd, when I have Refpe£i to all thy Commandments, i. e. Then fijall 
 I be bold and allured and ftedfait in my Hope. And in that of our 
 Saviour, Matth. 7. 19, 20. Every Tree that bringeth not forth good 
 Fruit isheivn down and caf into the Fire : H' herefore by their Fruits 
 ye.Jhall know them. Tho' Chrift gives this firftly, as a Rule by which 
 we Ihould judge of others, yet in the Words that next follow he 
 plainly (hews, that he intends it alfo as a Rule by which we fliould 
 ■judge ourfelves ; Not every one that faith unto me Lord, Lord, fall enter 
 into the Kingdom of Heaven, but he that doth the Will of my Fa- 
 ther which is in Heaven, Many will fay unto me in that Day, Lord, 
 
 Lord, ^c. and then I will profefs unto them, L never knew you ; depart 
 
 from me ye that work Iniquity. Therefore whofoever heareth 
 thefe Sayings of mine, and doth them, 1 will liken him to a wife Man, 
 
 ivhich built his upon a Rock. And every one that heareth thefe Sayings 
 
 of mineand TiO-YW them kot, fall be liken' d unto a foolifh Man, 
 which built his Lioufe upon the Saud. I Ihall have Occalion to mention 
 other Texts that (hew the fame Thing, hereafter. 
 
 But for the greater Clearnefs in this Matter, I would Firjl, Shew 
 how chriftianPra<Stice, doing good Works, or keeping Chrift's Com- 
 mandments, is to be taken, when the Scripture reprefents it as a fure 
 Sign to our own Confciences, that we are real Chriftians. And Se- 
 condly, will prove that this is the Chief of all Evidences that Men can 
 have of their own fmcere Godlinefs. 
 
 Firji, I would fhew howchriftianPra(^ice,or keepingChrift'sCom- 
 mandments, is to be taken, when the Scripture reprefents it as a furc 
 Evidence to our own Confciences, that we are fmcere Chriftians. 
 
 And here I would obferve, that we can't reafonably fuppofe that 
 when the Scripture in this Cafe fpeaks of good Works, good Fruit, 
 and keeping Chrift's Commandments ; that it has RefpeS meerly to 
 
 X what 
 
3o6 Tbe twelfth Sign Part III. 
 
 what is external, or the Motion and Action of the Body, without in- 
 cluding any thing elfe, having no Refpieft to any Aim or Intention of 
 the Agent, or any Ad of his Underftanding or Will. For confider 
 Men's Adlions fo, and they are no more good Works or A6ls of Obe- 
 dience, than the regular Motions of a Clock ; nor are they confiderM 
 as the Adions of the Men, or any human Adions at all. The Ac-- 
 rions of the Body, taken thus, are neither Ads of Obedience, nor 
 Difobcdience ; any more than the Motions of the Body in a Convul- 
 fion.But theObedience ^cFruit that is fpoken of,is theObedience &Fruit 
 of theMan ; and therefore not only theAds of theBody,but theObedi- 
 ence of the Soul, confifting in the Ads and Pradice of the Soul. Not 
 that 1 fuppofe that when the Scripture fpeaks, in this Cafe of gracious 
 Works and Fruit and Pradice, that in thefe ExpreiTions is included 
 all inward Piety and Holinefs of Heart, both Principle and Exercife, 
 both Spirit and Pradice : Becaufe then, in thefe Things being given 
 as Signs of a gracious Principle in the Heart, the fame Thing would 
 be given as a Sign of itfelf, and there would be noDiftindion between 
 Root and Fruit. But only the gracious Exercife, and holy Ad of the 
 Soul is meant, and given as the Sign of the holy Principle, and good 
 Eftate. Neither is every Kind of inward Exercife of Grace meant ; 
 but the pradical Exercife, that Exercife of the Soul, and Exertion 
 of inwardHolinefs, which there is in an obedientialAd ; or thatExerti- 
 on of thcMind, and Ad of Grace, which iflues and terminates in what 
 they call the imperate Ads of the Will ; in which fomething is di- 
 reded and commanded by the Soul to be done, and brought to pafs 
 in Pradice. 
 
 Here for a clearer Underftanding, I would obferve, that there are 
 two Kinds of Exercifes of Grace, i. There are thofe that fome 
 call i?n?namnt Ads : That is, thofe Exercifes of Grace that remain 
 within the Soul, that begin & are terminated there, without any imme- 
 diate Relation to any Thing to be done outwardly, or to be brought 
 to pafs in Pradice. Such are the Exercifes of Grace, which the 
 Saints often have in Contemplation : When the fJxercife that is in the 
 Heart, don't diredly proceed to, or terminate in any Thing beyond 
 the Thoughts of the Mind ; however they may tend to Pradice (as 
 all Exercifes of Grace do) more remotely. 2. There is another 
 Kind of Ads of Grace, that are more ftridly called pra^ical^ or ef- 
 ft'dive Exercifes ; becaufe they immediately rcfped fomething to be 
 done. They are the Exertions of Grace in the commanding Ads of 
 the Will, directing the outward Adions. As when a Saint gives 
 a Cup of cold Water to a Difciple, in and from the Exercife of the 
 Grace of Charity ; or voluntarily endures Perfecution, in the Way 
 of his Duty, immediately from the P^xercifc of a fupream Love to 
 Chrift. Here is the Exertion of Grace producing it's EfFed in out- 
 ward 
 
Part III. of gracious JJcdtiom-, 307 
 
 ward Actions. Thefe Exercifes of Grace are pra£lical and produc- 
 tive of good Works, not only in this Senfe, that they arc of a pn- 
 duciive Nature^ ( for fo arc all Excrcifcs of true Ciracc ) but they arc 
 the producing A6ls. This is properly the PJxercife of Grace in the 
 A6t of the Will ; and this k properly the Pradicc of the Soul. And 
 the Soul is the immediate Adiorof no other Pradlicc but this : The 
 Motions of the Body follow from the Laws of Union between the 
 Soul andBody, which God, and not the Soul has fix'd, and docs main 
 tain. The Acl of the Soul, and the Excrcife of Grace, that is ex- 
 erted in the Performance of a good Work, is the good Work it felf, 
 fo far as the Soul is ce nccrned in it, or fo far as it is the Soul's ^cod 
 Work. The Determinations of the Will, are indeed our very Ac- 
 tions, fo far as they are properly ours, as Dr. Doddridge ohferves. f 
 In this Praciiice of the Soul, is included the Aim and Intention of the 
 Soul which is the Agent. For not only fhould we not look on the 
 Motions of a Statue, doing Juftice or diftributing Almj by Clock- 
 work, as any Ads of Obedience to Chrift in that Statue ; but neither 
 would any Body call the voluntary Adions of a Man, externally and 
 materially agreabic to a Command of Chrift, by the Name of'Obe- 
 dience to Chrift, if he had never heard of Chrift, or any of his Com- 
 mands, or had noThought of hisCommands in what he did. If the 
 
 , A6ls of Obedience and good Fruits fpoken of, be looked upon, not a? 
 meer Motions of the Body, but as Acts of the Soul ; the whole Kx- 
 ercife of the Spirit of the Mind, in the Action, muft be taken in, with 
 the End acted for, and the Refpect the Soul then has to God, Sec ; 
 otherwife they are no Acts of Denial of ourfelvef, or Obedience to 
 God, or Service done to him, but fomething elfe. Such effective Ex- 
 crcifcs of (rrace as thefe that I have now defcribed, many of the 
 Martyrs have experienc'd in a high Degree. And all true Saints live 
 a Life of fuchActs ofGrace as thefe ; as they all live a Life of gracious 
 Works, of which thefe operative Exertions of Grace are the Life 
 and Soul. And this is the Obedience and Fruit that God mainly 
 looks at, as he looks at the Soul, more than the Body j as much as the 
 Soul, in the Conftitution of the human Nature, is the fuperiour Part. 
 As God looks at the Obedience and Practice of the Man, he looks at 
 the Practice of the Soul ; for the Soul is the I\Lin in God'^ Sight ; 
 For the Lordfeeth net as Manfeethy for He Iccketh en the Heart. 
 
 And thus it is, that Obedience, goodWorks, good Fruit, are to he 
 taken, when given, in Scripture as a fure Evidence to our own Con- 
 fcienccs of a true Principle ofGrace ; even as including the Obedi- 
 ence and Practice of the Soul, as preceeding and governing the Ac- 
 tions of the Body. When Practice is given in Scripture as the main 
 
 t Scripture Dodlrinc of Salvation. Sermon L p. ii, 
 
 X 2 Evidence 
 
3o8 The twelfth Sign Part III. 
 
 Evidence of our true Chriftianlty to others, then is meant that in our 
 Practice which is vifible to them, even our outward Actions : But 
 when Practice is given as a fure Evidence of our real Chriftianity to 
 our ownConfciences, then is meant that in our Practice which is vifi- 
 ble to our own Confciences ; which is not only the Motion of our 
 Bodies, but the Exertion and Exercife of the Soul, which directs and 
 commands that Motion ; which is more directly and immediately un- 
 der the View of our own Confciences, than the A61: of the Body. 
 And that this is the Intent of the Scripture, not only does the Nature 
 and Reafon of the Thing (hew, but it is plain by the Scripture it felf. 
 Thus it is evident that when Chrift, at the Conclufion of his Sermon 
 on tiie Mount, fpeaks oi doing or practicing thcfe Sayings of his, as 
 the grand Sign of Profellors being true Difciples, without which he 
 likens 'em to a Man that built his Houfc upon the Sand, and with 
 which, to a Man that built hisHoufe upon aRock ; He has a Refpedt, 
 not only to the outward Behaviour, but to the inward Exercife of 
 the Mind in that Behaviour : As is evident by obferving what thofe 
 proceeding Sayings of his are, that he refers to, when he fpeaks of our 
 doing or practicing them : And we fhall find they are fuch as thefe ; 
 Blejfed are the Poor in Spirit ^ Blejfed are they that mourn^ Blejfed are 
 the Meek^ Blejfed are they that do hunger and thirjl after Righieoufnefs^ 
 Bleffed are the Merciful^ Bleffed are the Pure in Hearty Whofoever is 
 angry with his Brother without a Caufe^ i^c^ H hofoever looketh on a 
 IVonian to lujl after her ^^c^ Love your Enemies^ Take no 1 bought for 
 your Life, and others of the like Nature, which imply inward Exer- 
 cifes : And when Chrift fays, John 14. 21. He that hath ?ny Com- 
 mandments and keepeth them^ he it is that loveth ?ne ; He has evidently a 
 rpecial RefpeCl to that Command feveral Times repeated in the fame 
 Difcourfe ( which he calls, by Way of Eminence, His Commandment ) 
 that they fhov Id love one another^ as he had loved them : ( See Chap. 13. 
 34., 35. and Chap. 15. 10, 12, 13, 14. ) 13ut this Command 
 refpeCls chiefly an Exercife of the Mind or Heart, tho' exerted in 
 Practice. So when the Apoftle y^/j^z fays, i John 2. 3, Hereby zve 
 do know that we knoiu him^ ifzOe keep his Commandments ; He has 
 plainly a principal RefpeCt to the fame Command, as appears by 
 what follows, Ver. 7, 8, q, 10, ir, and 2d Epift. Ver. 5. 6. 
 And when we are told in Scripture that Men fhall at the laft Daj be 
 ]yjii\gii(\ according to their I'Vorks^ d^nd all JJjall receive according to the 
 Things done in the Body ; It is not to be underftood only of outward 
 A6ts ; for if fo, why is God (o often fpokcn of as fearching the 
 Hearts and trying the Reins, That he may render to every one according 
 to his ^i orks ? zs, Rev. 2. 23. And all the Churches Jhall know that I 
 am he that fearcheth the Reins and the Hearts ; and I zvill give unto every 
 one according to his I forks. Jer. 17. 9, 10. I the Lord fearch the 
 Hearts^ I try the Reins ; even to give evcr^Man according to his>l 'ays^arhl 
 
 according 
 
Part III. gJ gracious jiff c5f ions, -09 
 
 according to the Fruit of his Doings. But if by his fi'ays^ and the Fruit 
 of his Dfings^ is meant only the A6lions of his Body, what need oi 
 fearching the Heart and Reins, in order to know them ? F/ezekiah in 
 his Sickncfs pleads his Pra<ibce as an Evidence of his Title to God's 
 Favour, as including, not only his outward Adtions, but what was in 
 his Heart, Ifai. 38. 3. Remember now, O Lord, I be/eech thee, howl 
 have walked before thee, in Truth, and with a perfeSi Heart. 
 
 Tho' in this great Evidence of Sincerity that the Scripture gives 
 u«:, what is inward is of grcateft Importance ; yet what is outward is 
 included & intended, as connected with the pracfticalExcrtion ofGrace 
 in the Will, directing and commanding the Adtions of the Body. And 
 hereby are effcdually cut ofFall Prctenfions that any iVIan can have 
 to Evidences of Godlincfs, who externally lives wicicedlv ,• Becaufc 
 the great Evidence lies in that inward Excrcife and Praftice of the 
 Soul, which conliits in the A<5t of the Will, corhmanding outward 
 A6ls. But 'tis known that thcfe commanding Ads of the Will are 
 not one Way, and the Adlions of the bodily Organs another : For 
 the unalterable Law ot Nature is, that they fhould be united, as long; 
 as Soul and Body ?,re united, and the Organs are not fo deftroyed as 
 to be incapable of thofe Motions that the Soul commands. Thus it 
 would beridiculous for aMan to plead, that the commandingA6l of his 
 Will was to go to the publick Worfhip, while his P>et carry him to 
 a Tavern or Brothel Houfe ; or that the commanding A6t of his 
 Will was to give fuch a Piece of Money he had in his Hand, to a 
 poor Beegar, while his Hand at the fame Inftant, kept it back, and 
 held it faft. 
 
 Secondly, I proceed to (hew that chriftian Practice, taken in the 
 Senfe that has been explain'd, \s the chief of all the Evidences of a 
 faving Sincerity in Religion, to the Confciences of the Profeilors of it; 
 much to be preferr'd to the Method of the firft Convictions, En- 
 lightnings and Comforts in Converfion, or any immanent Difcoveries 
 or Exercifes of Grace whatfoever, that begin and end in Contempla- 
 tion, t The Evidence of this appears by the following Arguments. 
 
 Argument 1, 
 
 " Look upon John^ Chrift's beloved Difciple and Bofom Com- 
 ** panion ; he had received the anointing to know him that is 
 *' true, and he knew that he knew him, i John 2. 3. But how 
 <' did he know that ? He might be deceived (as 'tis flranpe to 
 ** fee what a melancholly Fancy will do, and the EfFefts of it ; 
 <« as honeft Men are reputed to have weak Brains, and never 
 *» faw the Depths of the Secrets of God) what's his last 
 «' Proof? Becaufewe keep his Comniandrmnts," Shepard*s?2T. 
 Part I. p. 131. 
 
 X 3 «< A 
 
3IQ 7he twelfth Sign Part III. 
 
 Argument I. Rcafon plainly fhcws that thofe Things which put it 
 to the Proof what Men will actually cleave to and prefer in their 
 Pra£lice, when left to follow their own Choice and Inclinations, are 
 the proper Trial what they do really prefer in their Hearts. Sincerity 
 in Religion, as has been obferved already, confifts in fetting God 
 hijiheft in the Heart, in chufing him before other Things, in having 
 a Heart to fell all for Chrift, is'c.-—. But a Man's A6lions are the 
 proper Trial what a Man's Heart prefers. As for Inftance, when it 
 is fo that God and other Things come to ftand in Competition, God is 
 as it were fet before a Man on one Hand, and his worldly Intereft 
 or Pleafure on the other, ( as it often is fo in the Courfeof a Man's 
 Life ) his Behaviour in fuch Cafe, in actually cleaving to the one and 
 forfaking the other, is the proper Trial which he prefers. Sincerity 
 confifts in forfaking all for Chrift in Heart ; but to forfake all for 
 Chrift in Hearr, is the very fame Thing as to have an Heart to for- 
 fake all for Chrift : But certainly the proper Trial whether a Man 
 
 A Man may know his prefent Union to the Lord Jefus, by a 
 
 " Work ; I John 2. 4. He that faith I know hlm^ and keeps 
 
 *« 7iot hisCommandfuents^ is a Lyar.-'Yes that is true negatively; 
 
 <« but may a Man, ought a Man, to fee or know his Union 
 
 *« poiitively by this ? Anf. Verfe 5. Many faid they did know 
 
 " and love the Lord, but he that keeps his Words— O they are 
 
 *' fweet I It's Heaven to cleave to him in everv Command ; 
 
 " it's Death to depart from any Command : Hereby knoiv we 
 
 '' that we are in him. If it were poffible to afk of Angels, how 
 
 <« they know they are notDevils, they would anfwer, theLord's 
 
 «' Will is ours." Shepard's Par. Part I. p. 134. 
 
 If the Qt^ieftion be. Whom doth the Lord Jefus love ; you 
 
 <« need not go to Heaven for it, the Word is nigh thee, Thofe 
 
 « ' that love thrift ? Who art thofe ? Thofe that keep his Com- 
 
 «' mandments.'* S hepard' s ?zr. Fzvt I. p. 138. 
 Will you have Chrift fit in Heaven,and not look that he fubdue 
 
 «' your Lufts by the Work of his Grace, and fo fway your 
 
 " Hearts ? You defpife his Kingdom then. Do you feek for 
 
 *' Pardon in the Blood of Chrift, and never look for the Vertue 
 
 " and End of that Blood to wafh you and make you without 
 
 *' Spot, &c. ? You defpife his Priefthood and Blood then. Do 
 
 * ' you look forChrift to doWork for you, and you not doChrift's 
 
 <« Work, and bring forth Fruit to him ? You defpife his Ho- 
 
 " nour then, John 15. 8. If I were to difcover a Hypocrite, 
 
 <• or a falfe Heart, this I would fay, It is he that fhall fet up 
 
 ♦« Chrift, but loath his Work." Shepard*s Parable Part L 
 
 '■ •*" has 
 
Part III. of gracious AJfedliom. 3 1 1 
 
 has an Heart to forfake all for Chrift, is his bcine actually put to it, 
 the having Clirift and other Things coming in Competition, that he 
 miift actually or pradlically cleave to one and forfake the otl;er. To 
 forfakc all for Chrift in Heart, is the fame Thing as to have a Heart 
 to forfake all for Chrift when called to it : But the highcft Proof to 
 our fclvcs and others, that we have an Heart to forfakc all for Chrift 
 when called to it, is actually doing it when CLiUcd to it, or fo far 35 
 called to it. To follow Chrift in Heart, is to have an Heart to fol- 
 low him. To deny our felvcs in Heart for Chiift, is the fame Thing 
 as to have an Heart to deny ourfclves for him in Fadt. The main 
 and moft proper Proof of a Man's having an Heart to any Thing, 
 concerning which he is at Liberty to follow his own Inclinations, and 
 either to do or not to do as he plcafes,is his doing of it. When aMan 
 is at Liberty whether to fpcak or keep Silence, the moft proper Evi- 
 dence of his having an Heart to fpeak, is his fpcaking. When aMan 
 h at Liberty whether to 'walk or fit ftill, the proper Proof of his ha- 
 ving an Heart to walk, is his walking. Godlincfs confiffs not in an 
 Heart to intend to do the Will of God, hut in an Heart to do it. 
 The Children of Jfraelxn the Wilderncfs had the former, of whom 
 we read, Dcut. 5. 27, 28, 29. Go thou near ^aml hear all that iheLoid 
 our Godjhall fay ; and/peak thou unto us all that the Lord our God jhall 
 /peak unto thee ; and we will hear it and do it. And the Lord heard the 
 Voice of your fi ords^ when ye [pake unto me ; and the Lord faid unto me, 
 I have heard the Voice of the JVords of this People^ which they haie fpoken 
 unto thee : They have ivell faid all that they have fpo ken : O that there 
 were Juch an Heart in them, that they ivould fear me^ and keep all my 
 Commandments always, that it might be well with them, and with their 
 Children for ever. ThePeople manifefted that they had aHeart to intend 
 to keepGod' s Cofnmandments,2^v\d to be very forward in thofe Intentions ; 
 but God manifefts that this was far from being the Thing that he de- 
 fired, wherein true Godlinefs confifts, even an Heart aflually to keep 
 them. 
 
 'Tis therefore exceeding abfurd, and even ridiculous, for any to 
 pretend that they have a good Heart, while they live a wicked Life, 
 or don't bring forth the Fruit of univerfal Holincfs in their Practice. 
 For 'tis proved in Fa6t, that fuch Men don't love God above all. 
 'Tis foolifti to difpute a^ainft plain Fa6t and Experience. Men that 
 live in Ways of Sin, and yet flatter themfelves that they fliall go to 
 Heaven, or expert to be received hereafter as holy Perfons, without 
 a holy Life and Practice, a£l as tho* they expelled to make a Fool of 
 their Judge. Which is implied in what the Apoftle fays (fpcaking 
 of Mens doing good Works, and living an holy Life, thereby exhi- 
 biting Evidence of their Title to everlafting Life) Gal. 6. 7. Bt 
 not deceived ; God is not mocked : For whatfoever a Man fowcth, that 
 Jhall he alfo reap. As much as to fay, '* Don't deceive your fclvcs 
 
 X 4 " with 
 
312 'The twelfth Sign Part III. 
 
 ** with an Expcftation of reaping Life everlafting hereafter, if you 
 ** don't few to the Spirit here \ 'tis in vain to think that God will 
 '* be made a Fool of by you, that he will be (ham'd and baffled with 
 *' Shadows infttad of Subttance, and with vain Pretences, inftead of 
 ** that good Fruit which he expecS^s, when the Contrary to what you 
 *' pretend, appears plainly in your Life, before his Face." In this 
 Manner theVVord mock is fometimes ufcd in Scripture. Thus Delilah 
 fays to Samp/on, Behold, thou haft mocked me, and told me Lies^ J"dg. 
 1 6. 10, 13. i. e. '' Thou halt baffled me, as tho' vou would make 
 " a Fool of me, as if 1 might be cafily turned off with any vain Pre- 
 " tence, inHead of the Truth." So it is faid that Lot, when he told 
 his Sons in Law that Go J would deftroy that Place, he fceind as one 
 that ?nocked to his Sons in Law, Gen. 19. 14. i. e. He feem'd as 
 one that would make a Game of them, as tho' they were fuch cre- 
 dulous Fools as to regard fuch Bugbears. But the great Judge, 
 whofc Eyes are as a Flame of Fire, will not be mocked or baffled 
 with nnv Pretences, without a holy Life. If in his Name Men have 
 prophecy'd and wrought Miracles, and have had Faith, fo that they 
 could remove Mountains, and caft out Devils, and however high 
 their religious Affections have been, however greatRefemblances they 
 have had of Grace, and tho' their hiding Place has been fo dark- and 
 deep, that no humanSkill nor Search could find them out ; yet if they 
 are l^orkers or Pra^icers of Iniquity, they can't hide their Hypocrify 
 from their Judge ; Job 34. 22. There is no Darknefs, ?ior Shadoiu of 
 Death, where the Worpcers of Iniquity ?nay hide themf elves. 
 Would a wife Prince fufFer himfelf to be fool'd and baffled by a Sub- 
 ject, who fhould pretend that he was a loyal SubjeCl, and fhould tell 
 his Prince that he had an entire AfFedtion to him, and that at fuch and 
 fuch a Time he had Experience of it, and felt his AfFe6tions flrongly 
 working towards him, and Ihould come expecting to be accepted and 
 rewarded by his Prince, as one of his beft Friends on that Account, 
 tho' he lived m Rebellion againf^ him, following fome Pretender to 
 his (Jrown, and from Time to Time Hirring up Sedition againlt him? 
 Or would a Mafter fufFer himfelf to be fham'd and guH'd by a Ser- 
 vant, that fhould pretend to great Experiences of Love and Honour 
 towards him in his Heart, and a great Senf:; of his Worthinefs and 
 Kindnefs to him, when at the fame Time he refufed to obey him, 
 and he could get no Service done by him ? 
 
 Argument II. As Reafon (hews that thofe Things which occur in 
 the Courfe of Life, that put it to the Proof whether Men will prefer 
 God to other Things in Practice, are the proper Trial of the Up- 
 rightnefs and Sincerity of their Hearts ; fo the fame are reprefented 
 as the proper Trial of the Sincerity of Profeffors, in the Scripture- 
 There we find that fuch Things are called by that very Name, Trials 
 
 or 
 
Part III. of graciom AJcBionu 313 
 
 or Temptations (which I before obferved arc both Words of the fame 
 Signification.) The Things that put it to the Proof whether Men 
 will prefer God to other Things in Pradice, are the DifEcultics of 
 Religion, or thofe Things which occur that make the Pradlice of 
 Duty difficult and crofs to other Principles befides the Love of God \ 
 becaufe in them, God and other Things are both fet before Men to- 
 gether, for their actual and pradical Choice ; and it comes to this, 
 that we can't hold to both, but one or the other muft be forfaken. 
 And thcfe Things are all over the Scripture called by the Name of 
 Triali or Proofs, f And they are called by this Name, becaufe 
 hcreb\' Profcflors are try'd and proved of what Sort they be, whether 
 they be really what they profefs and appear to be ; and becaufe in 
 them, the Reality of a fupream Love to God is brought to the Tcft 
 of Experiment and Fa6l ; They are the proper Proofs, in wlich it is 
 truly determined bv Experience, whether Men have a thorough Dif- 
 polltion of Heart to cleave to God or no; Deut. 8. 2. And thou Jlmlt 
 remember all the l^ay which the Lord thy God led thee, the/e forty Tears 
 in the fFildernefsy to humble thee, and to prove thee, whether thou wouldji 
 keep his Commandments or no. Judges 2. 21, 22. I alfo will not henct' 
 forth drive out any from before them^of theNations which]o{[\u^. left when 
 he died ; that thro* them 1 may prove Ifrael, whether they will keep the 
 fVay of the Lord. So Chap. 3. 1,4. and Exod. 16. 4. And the 
 Scripture, when it calls thefe Difficulties of Religion by the Name of 
 Temptations or Trials, explains it felf to mean thereby, the Trial or 
 Experiment of theic Faith, Jam. i. 2, 3. My Brethren, count it all 
 "Joy when ye fall into divers Temptations^ knowing this, that the Trying of 
 your Faith worketh Patience, i Pet. i. 6, 7. Now for a Seafon ye are 
 in Heavinefs, thro* manifold Te?nptations ; that the Trial of your Faithy 
 being much mere precious thanofGold^ Sic. So the Apoftle /'tfr^/ fpeaks 
 of that expenfive Duty of parting with our Subftance to the Poor, as 
 the Proof of the Sincerity of the Love of Chriftians, 2 Cor. 8. 8. 
 And the Difficulties of Religion are often reprefented in Scripture as 
 being the Trial of ProfefTors, in the fame Manner that the Furnace 
 is the proper Trial of Gold and Silver; Pfal. 66. 10, 11. Thou, O 
 God, hafi proved us, thou hafl tried us, as Silver is tried : Thou brought- 
 efi us into the Net ; thou laidjl JffliSiion upon our Loins, Zech. 13. 9. 
 And I will bring the third Part of them through the Fire *. And 1 will 
 
 \ 1 Cor. 8. 2. Heb. ir. 36. i Pet. i. 7. Chap. 4. 12. 
 Gen. 22. I. Deut. 8. 1, 16. Chap. 13. 3. Exod. 15. 
 25. and 16. 4. Judges 2. 22. Chap. 3. i, 4. Pfal. 66. 
 10, II. Dan. 12. 10. Rev. 3. 10. job 23. 10. Zech. 
 13. 9. Jam. I. 12. Rev. 2. 10. Luke 8. 13. A6ls 20. 
 19. Jam. I. 7, 3. I Pet. i. 6. 
 
 refne 
 
314 The twelfth Sign Part III. 
 
 refine them as Silver is refined ; and I will try them as Gold is tried* 
 That which has the Colour and Appearance of Gold is put into the 
 Furnace to try whether it be what it feems to be, real Gold or 
 no. So the Difficulties of Religion are called Trials, becaufe they 
 try thofe that have the Prolcjfion and Appearance of Saints, whether 
 they are what they appear to be, real Saints. If we put true Gold 
 into the Furnace, we fhall find it's great Value and Preciournefs : 
 So the Truth and ineftimableValue of the Vertues of a true Chriftian 
 appear, when under thefe Trials; i Pet. i. 7. Thai the Trial of 
 your Faith ^ being much more precious than of Gold that per ifl)eth^ might 
 be found unto Fraife, and Honour, and Glory. True and pure Gold 
 will come out of the Furnace in full Wei2;ht ; So true Saints when 
 tried come forth as Gold, Job 23. 10. Chrift diftinguifhes true 
 Grace from counterfeit by this, that it is Gold tried in the Fire, Rev. 
 3. 17, 18. So that it is evident that thefe Things are called Trials in 
 Scripture, principally as they try or prove the Sincerity of Profeflbrs. 
 And from what has been now obferved, 'tis evident that they are the 
 mod proper Trial or Proof of their Sincerity ; Inafmuch as the very 
 Meaning of the Word Trial, as it is ordinarily ufed in Scripture, is 
 the Difficulty occurring in the Way of a ProfefTor's Duty, as the 
 Trial or Experiment of his Sincerity. If Trial of Sincerity be the 
 proper Name of thefe Difficulties of Religion, then doubtlefs thefe 
 Difficulties of Religion are properly and eminently the Trial of Sincerity : 
 For they are doubtlefs eminently what they are called by the holy 
 Ghoft : God gives Things their Name from that which is eminently 
 their Nature. And if it be fo, that thefe Things are the proper and 
 eminent Trial, Proof or Experiment of the Sincerity of Profeflbrs ; 
 then certainly the Refult of the Trial or Experiment ( that is Perfons 
 Behaviour or Practice under fuch Trials ) is the proper and eminent 
 Evidence of their Sincerity. For they are called Trials or Proofs, 
 only with Regard to the Refult, and becaufe the Effect is eminently 
 the Proof, or Evidence. And this is the moft proper Proof and Evi- 
 dence to the Confcience of thofe that are the Subjects of thefe Trials. 
 For when God is faid by thefe Things to try Men, atid prove them, to 
 fee what is in their Hearts, and whether they will keep his Commandments 
 cr no ; we are not to underftand, that it is for his own Information, 
 or that he may obtain Evidence himfelf of their Sincerity ; ( for he 
 needs no Trials for his Information ) but chiefly for their Conviction, 
 and to exhibit Evidence to their Confciences. % Thus when God is 
 
 faid 
 
 I am perfwaded, as Cclvin is. That all the feveral Trials of 
 Men, are to fhcw them to themfelves, and to the World, 
 that they be but Counterfeits ; and to make Saints known 
 
 « to 
 
Part III. of gracious JlffeEliom. 31^ 
 
 faid to prove Ifrael by the Difficulties they met with in the VVildcr- 
 nefs, and by the Difficulties they met with from their Enemies in 
 Canaan^ to know what was in their Hearts, whether they would keep 
 his Commandments or no; it muft be underftood that it was to difco- 
 ver them to thcmfelves, that th?y might know what was in their own 
 Hearts. So when God tempted or tried Abraham with that difficult 
 Command of offering up his Son, it was not for his Satisfaction, whe- 
 ther he fear'd God or no, but for Abraham's own greater Satisfaction 
 and Comfort, and the more clear Manifeftation of the Favour of God 
 to him. When Abraham \\d.i\ proved faithful under this Tiial, God 
 fays to him. Now I know that thou fearefl God^ feewg thou haj} net 
 witheld thy Son ^ thine only Son from tne. Which plainly implies that 
 in this practical Exercife o^ Abraham's Grace under this Trial, was 
 a clearer Evidence of the Truth of his Grace, than ever was before ; 
 and the greatcft Evidence to Abrahatris Confcicnce ; becaufc Cjod 
 himfelf gives it to Abraham as fuch, for his Comfort and Rcjovcing ; 
 and fpeaks of it to him, as what might be the greattll Evidence to 
 his Confcience, of his being upright in the Sight of hisjudge. Which 
 proves what I fay, that holv PraClice under Trials is the higbeft Evi- 
 dence of the Sincerity of ProfefTors to their own Confciences. And 
 we find that Chrift from Time to Time took the fame Method to 
 convince the Confciences of thofe that pretended Friendfhip to him, 
 and to fhew them what they were. This was the Method he took 
 with the rich young Man, Matth. 19. 16, i5fc. He feem'd to fhew 
 a great RcfpeCl to Chrifl ; he came kneeling to him, and called him 
 Good MaJ}er^ and made a great Profeffion of Obedience to the Com- 
 mandments ; but Chrift tried him by bidding him^<9 and jell all that he 
 had^ and give to the Poor^ and come and take up hisCrofs^ and follow him ; 
 telling him that then he Jhould have Treafure in Heaven. So he tried a- 
 nother that we read of Matth. 8. 20. He made a great Profeffion 
 of RefpcCl to Chrift : Says he, Lord.^ I will follow thee zvhitherfcever 
 thou goeft. Chrift immediately puts his Friendfhip to the Proof, by 
 telling him that the Foxes had Holes., and the Birds of the Air hadNeJis^ 
 but that the Son of Man had not where to lay his Head. And thusGhrift 
 is wont ftill to try profefTed Difciples in general, in his Providence. 
 So the Seed fown in every Kind of Ground, ftony Ground, thorny 
 Ground, and good Ground, which in all appears alike, when it firft 
 fprings up ; yet is tried, and the Difference made to appear, by the 
 burning Heart of the Sun. 
 
 •* to themfelves, the better Rom. 5. 5. Trituljtion 
 
 •* wsrks Trial J and that Hope. Prov. 17. 3. If you will 
 *' know whether it will hold Weight, the Trial will tell you." 
 Shepard'Q Parable Part I. p. 191. 
 
 Seeing 
 
3i6 The twelfth Sign Part III. 
 
 Seeing therefore that tbefe are the Things that God makes ufc of 
 to try us, 'tis undoubtedly the fureft Way for us to pafs a righf Judg- 
 ment on our felves, to try our felves by the fame Things. Thefe 
 Trials of his are not for his Information, but for ours ; therefore we 
 ought to receive our Information from thence. The fureft Way to 
 know our G^ld, is to look upon it and examine it in God's Furnace, 
 where he tries it for that End that we may fee what it is. If we have 
 a Mind to know whether a Building (tands ftrong or no, we muft 
 look upon it when the Wind blows. If we would know whether 
 that which appears in the Form of Wheat, has the real Subftance of 
 Wheat, or be only Chaff, we muft obferve it when it is winnowed. 
 If we would know whether a Staff" be ftrong, or a rotten brokenReed, 
 we muft obferve it when it is leaned on, and Weight is borne upon 
 it. If we would weigh our felves juftly, we muft weigh our felves 
 in God's Scales, that he makes ufc of to weigh us. * Thefe Trials 
 
 in 
 
 * Dr. Sibbs, in his bruifed Reed, fays, " When Chrift's Will 
 *' cometh in Competition with any worldly Lofs or Gain, yet 
 " if then, in that particular Cafe, the Heart will ftoop to 
 «' Chrift, it is a true Sign. For the trueft Trial of the Power 
 " of Grace, is in fuch particular Cafes as touch us neareft ; for 
 " there our Corruption maketh the greateft Head. When 
 " Chrift came home to the young Man in the Gofpel, he loft 
 « a Difciple of him." 
 
 Mr. Flavel fpeaks of a holy Practice under Trials, as the greateft 
 Evidence of Grace : " No Man (fays he) can fay what he is, 
 «' whether his Graces be true or falfe, 'till they be tried and 
 *' examined by thofe Things, which are to them as Fire is to 
 «< Gold." Jouchjlone of Sincerity^ Chap. 4. Se6l. i. Again, 
 fpeaking of great Difficulties and Sufferings in theWay of Duty, 
 wherein a Perfon muft a6lually part with what is deareft of a 
 worldly Nature, or with his Duty ; he fays, " That fuch Suf- 
 «< ferings as thefe will difcover the Falfenefs and Rottennefs of 
 ** Men's Hearts, cannot be doubted ; if you confider, that this 
 "** is the Fire defigned by God for this very Ufe and Purpofe, to 
 «* feparatc the Gold from the Drofs. So you will find it, i 
 »* Pet. 4. 12. Beloved^ think it mi firange concerning the fiery 
 •» Trial that is to try you, u e. The very Defign and Aim of 
 •• Provielence in permitting and ordering them, is to try you. 
 ^» Upon this Account you find the Hour of Perfecution (in a 
 '* fuitable Notion) called the Hour of Temptation or Proba- 
 «« tion, Riv. 3. 10. For then Profeflbrs are fifted to the very 
 "f Bran, fearched to the very bottom Principles. This is the 
 
 " Day 
 
Part III. of gracious AfcBiom. 317 
 
 in the Courfe of our Pradtices are as it were the Balances in which 
 our Hearts are weighed, or in which Chrift and the World, or Chrift 
 and his Competitors, as to the Eftecm and Regard they have ii^ our 
 Hearts, are weighed, or are put into oppofite Scales, by which there 
 
 * ' Day that burns as anOven , all that do wickedly flmll be asStubble, 
 *< iVIal.4.1. P^or in thatDay the predominantlntcreft muft appear 
 *' and be difcovered, it can be concealed no longer. No Alan can 
 " fervetwoMaflers^ faithChrift, Luke 16.13. A Man may ferve 
 " many Mafters, if they all command the famcThing or Things 
 " fubordinate to each other ; but he cannot ferve two Maflcrs if 
 '' theirCommandscla(h& interfere with each other: Andfuchare 
 " theCommandsofChnft & theFlefli inafufFeringHour :-"Thu3 
 " the twolnterefts come in fullOppolkion. And now have buiPa- 
 *' tience and wait a little, and you will difccin which is prcdo- 
 *' minant. A Dog follows two Men, while they both walk 
 " one Way, and you know not which of the two is hisMalt-jr : 
 " Stay but a little, 'till their Path parts, and then you fliall 
 *' quickly fee who is his Mafter : So it is in this Cafe.'* Ibid 
 Chap. 8. Se(Sl. 3. And in another Chapter he fays, " Great 
 *' Numbers of Perfons are deceived and deftroycd by trufting to 
 " Teeming untried Grace. This was the miferablc Condition 
 <' of the i^^^/Vf^;2 Profeflbrs : They reckon'd themfclves rich, 
 <' but were really poor : All is not Gold that glifters : Their 
 " Gold (as they accounted it) was never tried in the Fire. If 
 «' a Man's whole Eftate lay in fome precious Stone, fuppofe a 
 " rich Diamond, how is he conccrn'd to have it thoroughly 
 " tried, to fee whether it will bear a fmart Stroke with the 
 <« Hammer, or fly like a Brijiol Diamond ! " Ibid Chap. 10. 
 Se6l. 3. Again in the fame Place, " The Promifes of S.ilva- 
 " tion are made over to tried Grace, and that only as will en- 
 " dure the Trial." 
 
 The Lord will try yOu. God hath his tryingTimes : And they 
 *' were never fen t, but todifcover who wereDrors,who wereGold. 
 " And the main End of all God's Trials, is to difcover ihisTruth 
 *' that I now am prefling upon you. Some have a thoro'Work ; 
 " andnowtheTrialdifcovers theTruth,asiny//^r^^^A7;,Hcb.i i.i'/. 
 " Somehav,cafuperficialWork,^ they fall inTrial,as;n5^/.v/ ; and 
 < ' it doth difcover it was but an overly Work. For this is theQueft ion 
 '« God makes, Is it thoro* or no .? Ay, faith the carnalHeart ; Yes, 
 " faith a gracious Heart. Hence it is ftrange to fee what Men 
 '« will do when a Trial comes." Shepard's Par. Part I. p. 219. 
 There is an Hour of Temptation which tries Men, which will 
 '« difcover Men iiideed." Shcpard'i Parable Part II. p. 60. 
 
 is 
 
3i8 The twelfth Sign Part III. 
 
 is Opportunity to fee which preponderates. When a Man is brought 
 to the dividing of Paths, the one of which leads to Chrift, and the 
 other to the Obje6ls of his Lufts, to fee which Way he will go, or 
 is brought, and as it were fet between Chrift and the World, Chrift 
 on the right Hand, and the World on the left, fo that if he goes to 
 one he muft leave the other, to fee v;hich his Heart inclines moft to, 
 or which preponderates in his Heart ; this is juft the fame Thing as 
 laying Chrift and the World in two oppofite Scales ; and his going to 
 the one, and leaving the other, is juft the fame Thing, as the finking 
 of one Scale, and rifmg of the other. A Man's Pradice therefore, 
 under the Trials of God's Providence, arc as much the proper Ex- 
 periment and Evidence of the fuperiour Inclination of his Heart, as 
 the Motion of theBalance, with different Weights, in oppofite Scales, 
 is the proper Experiment of the fuperiour Weight. 
 
 Argufnent III. AnotherArgument, that holy PratSlice, in the Senfc 
 which has been cxplain'd, is the higheft Kind of Evidence of the 
 Truth of Grace to the Confciences of Chriftians, is, that in Pradice, 
 Grace, in Scripture Style, is faid to be made per feci ^ or to ht finijhed. 
 So the Apoftle Ja?ms fays. Jam. 2. 22. See/i thou how Faith wrought 
 ivith his fVcrks^ and hy Works was Faith made p erf e^^ or finifijed (as 
 the Word in the Original properly fignifies.) So the Love of God is 
 faid to be made pcrfe6l, or finifned, in keeping his Commandments ; 
 1 John 2. 4, 5. He that faith ^ I knotu hi?n^ and keepeth not his Com- 
 mand?ncnts^ is a Liar^ and the Truth is not in him ; hut ivhofo keepeth his 
 PVordy in him verily is the Love of God perfe^ed. The Commandment 
 of Chrift- which the Apoftle has efpecial Rcfpeft to, when he here 
 fpeaks of our keeping his Commandments, is (as I obferved before) 
 that great Commandment of his, which Refpe6ls Deeds of Love to 
 our Brethren ; as appears by the following Verfes. Again, the Love 
 of God is faid to be perfe<Sled, in the fame Senfe, Chap. 4. 12. If 
 we love one another^ God dwclleth in vs^ and his Love is perfected in us. 
 Here doubtlefs the Apoftle h^s ftill RefpecSl to loving one another, in 
 the fame Manner that he had explain'd in the preceeding Chapter, 
 rpcaking of loving one another, as a Sign of the Love of God, Verfe 
 17, 18. IPhofo hath this fVorld's Goods ^ and fmtteth up his Bowels^ &c. 
 how dwelleth the Love of God in him P My little Children, let us not love 
 in JVord, neither in Tongue, but in Deed (or in Work) and in Truth, 
 By thus loving in Work, the Apoftle fays the Love of God is perfe5ied in 
 us. Grace is faid to be perfected or finiflied in holyPradlice, as there- 
 in it is brought to its proper Effect, and to that Exercife which is the 
 End of the Principle ; the Tendency and Defign of Grace, herein is 
 reached, and its Operation compleated and crown'd. As the Tree 
 is made perfect in the Eruit : *Tis not perfected in the Seeds being 
 planted in the Ground ; it is not perfected in the firft cuickning of 
 
 the 
 
Part III. of gracioin AffcEiiom, 319 
 
 the Seed, and in its putting forth Root and Sprout ; nor is it perfected 
 when it comes up out of the Crround ; nor is it perfected in bringing 
 forth Leaves ; nor yet in putting forth Blollbms : But when it has 
 brouaht forth good ripe Fruit, then it is perfected, therein it reaches 
 its End, the Detign of the Tree is finifhed : All that belongs to the 
 Tree is compleated and brought to its proper Effect in the Fruit : So 
 is Crracc in its practical Excrcifes. Grace is faid to be made perfect 
 or finifhed in its Work or Fruit, in the fame Manner as 'tis faid of 
 Sin, Jam. I. 15. IFhen Luji hath conceived^ it hrirget}) forth Sin \ and 
 Sin, when it is fini/I,vd, bringeth forth Death. Here are three Steps ; 
 firji. Sin in its Principle or Habit, in the Being of Lult in the Heart ; 
 and nextl)\ here is its conceiving, confiding in the immanent Excrcifes 
 of it in the iVlind ; and laftly, here is the Fruit that was ccnccivtd 
 actually brought forth, in the wicked Work and Practice. And this 
 the Apoftle cd\\s &i(: fnijlnng o\- pif en i7ig of Sin : For the AV^rd in 
 the Orifjinal is the fame that is tranflatcd perfected in thofe forcnun- 
 tion'd Places. 
 
 Now certainly if it be fo, if Grace be in this Manner made per- 
 fect, in it's Fruit, if thefe pra6lical Exercifcs cf Grace are thcfc Ex- 
 crcifes wherein Grace is brought to it's proper Efi-c6^ and End, and 
 the Exercifes wherein whatfoever belongs to it's Defign, Tendency 
 . and Operation is compleated and crown'd ; then thefe Exercjft.:i niult 
 be the higheft Evidences of Grace, above all other Exercifes. Cer- 
 tainly the proper Nature and Tendency of every Principle, mufl ap- 
 pear belt and molt fully, in it's moft perfect Exercifes, or in thofe Ex- 
 ercifes wherein it's Nature is mofl complcatly exerted, and it's Ten- 
 dency moft fully anfwer'd and crown'd, in it's proper Effect and 
 End. If we would fee the proper Nature of any Thing wha:foe\er, 
 and fee it in it's full Difiinction froni other Things j let us look up- 
 on it In the finifhing of it. The \y^o^\tj amei fa) s, by IVorh is Faith 
 made perfe^ \ and introduces this as cnArgument to prove that \Vorks 
 are the chief Evidence of Faith, whereby the Sincerity of the Profef- 
 fors of Faith is juftified, Jam. 2. And the Apoftle 'J:hn, after he 
 had once and again told us, that Love was made perfect in keeping 
 Chrifl's Commandments, obferves i John 4. 18, Thai per f\l Lave 
 cajleth cut Fear. Meaning ( at leaft inPart ) Love made perfect in this 
 ISenfe ; agrcable to what he had faid in the foregoingChapter, That by 
 loving in Deed., or IFork., we know that we are of the Truth.^ and J}:all af- 
 furc our Hearts., Ver. 18, 19. 
 
 Argument IV. Another Thing which makes it evident that hol^Prac- 
 tice is the principal Evidence that wc ought to make ufc of in judging 
 both of our own and other's Sincerity, is. That this Evidence is above 
 all others infifled on in Scripture. A common Acquaintance with 
 the Scripture, fOiTcther with a little Attention and Qbfervation, wiH 
 
 be 
 
320 The twelfth Sign Part III. 
 
 be fufficient to fhew to any one, that this is ten times more infifted on 
 as a Note of true Piety, throughout the Scripture, from the Beginning 
 of Genefts to the End of Revelatiom^ than any Thing elfe. And in 
 the new Teftamenr, where Chrifi and his Apoftles do exprefly, and 
 of declared Purpofe, lay down Signs of true Godhnefs, this is almofl 
 wholly infifted on. It may he obferved, that Chrift and his Apoflles 
 do not only often fay thofe Things, in their Difcourfing on the great 
 Doctrines ofReligion, which do fhew what theNature of trueGodlinefs 
 mull be, or from whence the Nature and Signs oi it may be inferr'd 
 byjull Confequence, and often occafionally mention many Things 
 which do appertain to Godlinefs ; but they do alfo often, of fet Pur- 
 pofe, give Signs and Marks for the Trial of ProfefTors, putting them 
 upon trying themfelves by the Signs they give, introducing what they 
 lay v/ith fuch like ExprefJions as thefe ; By this you Jhall know that you 
 know God ; By this are manifejl the Children of God and the Children of 
 the Devil ; He that hath this^ builds on a good Foundation ; He that hath 
 it rici, builds on the S'a?id ; Hereby we /hall aj/iire our Hearts ; He is the 
 jh'an that hveth Chriji^ ^c. But I can find no Place, where either 
 Chrift or his Apoftles do in this Manner give Signs of Godlinefs, (tho* 
 the Places are many) but where chriftian Practice is almoft the only 
 Thing infifted on. Indeed in many of thefe Places, Love to the Bre- 
 thren is fpoken of as a Sign of Godlinefs ; and ( as I have obferved be- 
 fore ) there is no one vertuous Aftection or Difpofition fo often ex- 
 prefly fpoken of as a Sign of true Grace, as our having Love one to 
 another : But then the Scriptures explain themfelves to intend chiefly 
 this Love as txercis'd and exprefs'd in Practice, or in Deeds of Love. 
 .So does the Apoftle John ( who above all others infifts on Love to the 
 Brethren as a Sign of Godhnefs ) moft exprefly explain himfelf, in that 
 I John 3. 14, &c ; ' We know that we have pafted fromDeath to 
 Life, becaufe v/e love the Brethren. He that loveth not his Brother 
 
 abideth in Death. Whofo hath this World's Good, and feeth his 
 
 Brother have Need, and fhutteth up his Bowels of Compaftion from 
 him, how dwellelh the Love of God in him ? My little Children, let 
 us love, not inWord, neither in Tongue, but in Deed ( i. e. in Deeds 
 of Love ) and in Truth, and hereby we know that we are of theTruth, 
 and (hall afture our Hearts before him.' So that when the Scripture 
 fo much infifts on our Loving one another, as a greatSignofGodlinefs, 
 we are not thereby to underftand the immanent Workings of Afl^ec- 
 tion which Men feel one to another, fo much as the Soul's practifing 
 all the Duties of the Second Table of the Law ; all which the new 
 Teftament tells us again and again, a true Love one to another com- 
 prehends ; Rom. 13. 8, and 10. Gal. 5. 14. Matth. 22. 39, 
 40. So that really, there is no Place in the new Teftament, where 
 the declared Defign is to give Signs of Godlinefs, but that holy Prac- 
 tice, and keeping Chrift's Commandments, is the Mark chofen out 
 
 from 
 
Part III. of gracious Affect ions, 321 
 
 from all others to be infi(tcd on. Which is an invincible Argument 
 that it is the Cliicf of all the Evidences of Godlincfs: Unlefs we fup- 
 pofe that when Chrift and hisApoftles on Defign, fet tliemfclvcs about 
 this Bufinefs of giving Signs, by which profcfTing Chriftians in all 
 Ages might determine their State, they did not know how to choofc 
 Signs (o well as we could have chofen for 'em. But if we make the 
 Word of Chrift our Rule, then undoubtedly thofe Marks which 
 Chrift and his Apoftles did chiefly lay down, and give to us, that wc 
 might try ourfclves by them, thofe fame Marks we ought efpeciallv 
 to receive, and chiefly to make ufe of,in theTrial of ourfelves. X And 
 furely thofe Things which Chrift and his Apoftles chiefly inliftcd on 
 in the Rules they gave, Minifters ought chiefly to infift on in the 
 Rules they give. To infift much on thofeThings that theScripture infifts 
 little on, and to infift very little on thofe Things on which the Scrip- 
 ture infifts much, is a dangerous Thing ; becaufe it is going out of 
 God's Way, and is to judge ourfelves, and guide others, in an un- 
 fcriptural Manner. God knew which Way of leading and guiding 
 Souls was fafeft and beft for them : He infifted fo much on fome 
 Things, becaufe he knew it to be needful that they ftiould be infifted 
 on ; and let other Things more alone, as a wife God, becaufe he 
 knew it was not beft for us, fo much to lay the Weight of the Trial 
 there. As the Sabbath was made for Man, fo the Scriptures were 
 made for Man ; and they are by infinite Wifdom fitted for our Ufc 
 and Benefit. We fhould therefore make them our Guide in all 
 Things, in our Thoughts of Religion, and of ourfclves. Aad for us 
 to make that great which the Scripture makes little, and that little 
 which the Scripture makes great, tends to give us a monftrous Idea 
 of Religion ; and (at leaft indiredly and gradually) to lead us wholly 
 away from the right Rule, and from a right Opinion of ourfelves, and 
 to cftablifti Delufion and Hypocrify. 
 
 Argument V. Chriftian Praftice // plainly fpokm <?/ in the JVord 
 sf God^ as the main Evidence of the Truth of Grace, not only to o- 
 thers, but to Men's own Confciences. It is not only more fpoken of 
 and infifted on than other Signs, but in many Places where it is fpoken 
 of, it is reprefented as the Chief of all Evidences. This is plain in 
 the Manner of Expreflion from Time to Time. If God were now 
 to fpeak fromHeaven to refolve our Doubts concerning Signs of God- 
 lincfs, and ihould ^ive fome particular Sign, that by it all might know 
 
 " It is a fureRule, ( fays Dr. Prejlon ) that what the Scripture^ 
 " beftow much Words on, we ftiould have much Tho'ts on ; 
 «' and what the holy Ghoft urgeth moft, we ftiould prize moft." 
 Churches Carriage* 
 
 Y whether 
 
32a The twelfth Sign Part III, 
 
 whether they were finccrely Godly or not, with fuch emphatical Ex- 
 preffions as thcfe, The Man that has fuch a Qualification or Mark, 
 That is the Man that is a true Saint ^ that is the very Man ^by this you may 
 know, this is the Thing by which it is manifejl zvho are Saints and who 
 are Sinners, fuch Men as thefe are Saints indeed ; Should not we look 
 upon it as a Thing beyond Doubt, that this was given as a fpecial, 
 and eminently diftinguifhing Note of true Godlinefs ? But this is the 
 very Cafe with Refpedt to the Sign of Grace I am fpeaking of; God 
 has again and again utter'd himfelf in his Word in this very Manner, 
 concerning chriftian Practice ; as John 14. He that hath my Com- 
 mandments and keepeth them, ue ir IS THAT LOVETH ME. This 
 Chrift in this Place gives to the Difciples, not fo much to guide 'em 
 in judging of others, but to apply to themfclves for their own Com- 
 fort after his Departure, as appears by every Word of the Context. 
 And by the Way I would obferve, that not only the Emphafis with 
 whichChrift utters himfelf is remarkable, but alfo his fo much infifting 
 on, and repeating the Matter, as he does in the Context ; Ver. 15, 
 * If ye love me, keep my Commandments.* Ver. 23. ' If a Man 
 love me, he will keep my Words,' And Ver. 24. ^ He that lov- 
 cth me not, keepeth not my Sayings.' And in the next Chapter 0- 
 ver and over j Ver. 2. ' Every Branch in me that beareth not Fruit, 
 he taketh away ; and every Branch that beareth Fruit, he purgeth.*" 
 Ver. 8. * Herein is my Father glorified, that ye bear much Fruit, 
 fo (hall ye be my Difciples.' Ver. 14. ' Ye are my Friends, if ye 
 do v/hatfoever I command you.' We have this Mark laid down 
 with the fame Emphafis again John 8. 31. * If ye continue in my 
 Word, THEN are ye my Difciples indeed.* And again, i John 
 2. 3. ' Hereby we do know that we know him, if we keep his 
 Commandments.' And Ver.5. 'Whofo keepeth hisWord, in him 
 VERILY is theLove of God perfected ; hereby know we that we 
 are in him. And Chap. 3. 18, 19. ' Let us love in Dt^d and in 
 Truth, HEREBY we know that we are of the Truth.' What is 
 trafiflated hereby, would have been a little more emphatical, if it had 
 been rcnder'd more literally from the Original, by this we da 
 
 know And how evidently is holy Pra£lice fpoken of as the 
 
 grand Note of Diftinction between the Children of God and the 
 Children of the Devil, in Ver. 10. of the fame Chapter ? « In this 
 the Children of God are manifeft, and the Children of the Devil.* 
 Speaking of a holy, and a wicked Practice, as may be feen in all the 
 Context : as Ver. 3. 'Every Man that hath this Hope in him, purifi- 
 cth himfelf, even as he is pure.' Ver. 6, 7, 8, 9, 10. ' VVhofo- 
 cver abidcth in him finncth not ; whofoever finneth hath not feen him 
 nor known him. Little Children, let no Man deceive you ; he that 
 doth Rightcoufnefs is righteous, even as he is righteous ; he that com- 
 mitteth Sin is of the Devil. — Whofoever is born of God finneth not, 
 
 — Whofoever 
 
Part III. of gracious AffeBiom. 323 
 
 Whofoevcr doth not Rightcoufnefs is not of God.' So wc have 
 
 the like Kmphafis 2 John 6. ' This is Love, that wc walk after 
 his Commandments.* That is ( as wemuft underlbnd it ) This is tfyt 
 proper Evidence of Love. So i John 5. 3. ' This is the Love 
 OF God, that we keep his Commandments.' So the Apoftle James^ 
 fpeaking of the proper Evidences of true and pure Religion, fays. 
 Jam. I. 27. * Pure Religion, and undcfilcd before God and the 
 Father, is this, to viiit the Fatherlefs and Widows in thu'r AfHic- 
 tion, and to keep himfclf unfpotted from the World.' Wc have 
 the like emphatical Expreflions ufed about the fame Thing in the olil 
 Tcftamcnt ; Job 28. 28. ' And unto Man he faid. Behold the 
 Fear of the Lord, that is Wifdom, and to depart from Evil is Under- 
 ftanding. Jer. 22. 15, 16. ' Did not thy Father eat and drink, 
 
 and do Judgment and Juftice ? He judged the Caufe of the Poor 
 
 and Needy : Was not this to know me ? faith the Lord.' Pfal. 34. 
 II, &c. ' Come ye Children unto me, and I will teach you the 
 Fear of the Lord. -—Keep thy Tongue from Evil, and thy Lips from 
 fpeaking Guile ; depart from Evil, and do Good, feck Peace, and 
 purfuc it.' Pfcd. 15 at the Beginning, * Who fhall abide in thy 
 Tabernacle ? Who (hall dwell in his holy Hill ? He that walketh up- 
 rightly, &c.' Pfal. 24. 3, 4. ' Who (hall afcend into the Hill of 
 the Lord ? And who (hall fland in thy holy Place ? He that hath 
 clean Hands, and a pure Heart, &c.' Pfal. 119. i. ' Blefled are 
 the Undefiled in the Way, who walk in the Law of the Lord.' Ver. 
 6. ' Then fhall I not be afhamed, when 1 have Refpe6l to all thy 
 Commandments.' Prov. 8. 13. ' Tiie Fear of the Lord is to hate 
 Evil. 
 
 So the Scripture never ufes fuch emphatical Expreflions concerning 
 any other Signs of Hypocrify, and Unfoundnefs of Heart, as concern- 
 ing an unholy Pra6lice. So Gal. 6. 7. " Be not deceived, God is 
 not mocked : For whatfoever a Man foweth, that fhall he alfo reap.' 
 I Cor. 6. 9, 10. ' Be not deceived, neither Fornicators, nor Ido- 
 laters, &c. fhall inherit the Kingdom of God. ' Eph. 5. 5, 6. 
 « For this know, that no Whoremonger, nor unclean Perfon, &c. 
 hath any Inheritance in the Kingdom of Chrilt and of God : Let no 
 Man deceive you with vain Words. ' i John 3. 7, 8. ' Little 
 Children, let no Man deceive you ; he that doth Rightcoufnefs .ig 
 righteous, even as he is righteous : He that committeth Sin is of the 
 Devil. ' Chap. 2. 4. * He that faith, I know him, and kecpcth 
 not his Commandments, is a Liar, and thcTruth is not in hmi. ' And 
 Chap. 1.6. ' If we fay we have Fellowfhip with him, apd walk in 
 Darknefs, we lie, and do not the Truth. ' Jam. i. 27. ' If any 
 Man among you feem to be religious, and bridleth not his Tont^ue, 
 but deceiveth his own Heart, this Man's Religion is vain. ' Chap. 
 3. 14, 15. ' If yc have bitter Envying and Strife. in your Hearts, 
 
 Y 2 g^ory 
 
324 ^^<? twelfth Sign Part IIL 
 
 glory not, and lie not againft the Truth : This Wifdom dcfcendeth 
 not from above, but is earthly, fenfual, devilifh. ' Pfal. 125. 5. 
 * As for fuch as turn afide to their crooked Ways, the Lord (hall 
 lead them forth with the Workers of Iniquity. * Ifai. 35. 8. ' An 
 high Way (hall be there, and it fhall be called the Way of Holinefs ; 
 the UiKlean (hall not pafs over it. ' Rev. 21. 27. ' And there (hall 
 in no wife enter into it, whatfoever worketh Abomination or maketh 
 a Lie : ' And in many Places. ' Depart from ye, I know you not, 
 ye that work Iniquity. * 
 
 Argument VL Another Thing which makes it evident, that holy 
 Pia6lice is the chief of all the Signs of the Sincerity of ProfefTors, not 
 only to the World, but to their own Confciences, is, that this is the 
 grandEvidence which will hereafter be made ufe of, before the Judg- 
 ment Seat of God ; according to which his Judgment will be regu- 
 lated, and the State of every Profeflbr of Religion unalterably deter- 
 mined. In the future Judgment, there will be an open Trial of 
 ProfefTors ; and Evidences will be made ufe of in the Judgment.. 
 For God*s future judging of Men, in order to their eternal Retribu- 
 tion, will not be his trying, and finding out, and pafling a Judgment 
 upon the State of Men*s Hearts, in his own Mind ; but it will be a 
 declarativejudgment : And the End of it will be, notGod's forming a 
 Judgment within himfelf, but the Manifeftation of his Judgment, and 
 the Righteoufnefs of it, to Men's own Confciences, and to theWorld. 
 And therefore tht Day of Judgment is called the Day of the Ktwt]?.- 
 i\on of the righteous Judgment of God, Rom. 2. 5. And the End of 
 God's future Trial and Judgment of Men, as to the Part that each 
 one in particular is to have in the Judgment, will be efpecially the 
 clear Manifefiation of God's righteous Judgment, with Refpedt to 
 him, to his Confcience : As is manifelt by Matth. 18. 31, to the 
 End. Chap. 20. 8,-— 15. Chap. 22. 11, 12, 13. Chap. 25. 19, 
 —-30. and Verfe ^5, to the End. Luke 19. 15, ---23. And there- 
 fore tho' God needs no Medium, whereby to make the Truth evi- 
 dent to himfelf, yet Evidences will be made ufe of in his future judg- 
 ing of Men. And doubtlefs the Evidences that will be made ufe of 
 m their Trial, will be fuch as will be beft fitted to ferve the Ends of 
 the Judgment ; vv2,, the Manifeftation of the righteous Judgment of 
 God, not only to the World, but to Men's own Confciences. But 
 the Scriptures do abundantly teach us, that the grand Evidences which 
 the Judge will make ufe in the Trial, for thefe End», according to 
 which the Judgment of every one {h.ill be regulated, and the irrever- 
 fible Sentence pafs'd, will be Men's Works, or Practice, here in 
 this World : Rev. 20. 12. * And 1 faw the Dead, fmall and great, 
 ftand before God ; and the Books were opened— And the Dead were 
 judged out of thofc Things which were written in the Books, accor- 
 ding 
 
Part III. of gracious jlje^lions, cg^3 
 
 ding to their Works. ' .SorVerfc 13. * And the b^- !g|^e:uf> ri^c 
 Dead which were in it, and Death andlsjell gnve up the Dcvkf\ whicii 
 were in tiiem ; and they were judtred^ every Man, according to tlicir 
 Works. ' 2 Cor. 5. 1 0. ' For we mult all appear before the Judg- 
 nient Seat of C^hriit, that every one may receive the 'J'hings done m 
 the Bo(|y, whether it be gqod or bad. * So Men's Practice is. (I»c 
 only Evidence, that Chrilt rcprcfcnts the future Judgmcitt as rcguU- 
 ted by, in that molt particular Dcfoiiption of t})e Day of JudgiRtnt, 
 which we have in the holy Bible, Alatih. 25, at the latter Knd. Sec 
 alfo Rom. 2. 6,-13. Jer. 17. 10. Job 34. 11. Prov. 24. 12. 
 Jcr. 32. 19, Rev. 22. J 2. Matth. 16. 27. Rev, 2. 23, Ezek. 
 33. 20. I Per. I. 17. The Judge at the Day ofjudgment, won'i 
 (tor the Convi^ion of Men's own Confciences, and to maniftlt 'cpci 
 to the V/orld) go about to examine Men, as to ih? Method of their 
 Experiences, or {^t. every Man to tell his Story of the i^Ianncr of his 
 Converiion ; but his Works will be brought forth, as Evidences o4' 
 what he is, what he has done in Darknefs and in Light; Eccl. 12. 
 14. ' For God will bring every Work into Judgment, with every 
 ll?cret Thing, whether it be good, or whether; it be cvih. * in the 
 Trial that Profefl'ors fh.all be the Subjects of, in the future Judgment^ 
 God will make ufe of the fame Evidences, to manifcit 'efn to, them- 
 felves and to the World, which he makes ufe of to manileit them, in 
 the Temptations or Trials of his Providence here, vl'z.. Their Prac- 
 tice, in Cafes wherein Chrifl and other Things come into actual and 
 immediate Competition. At the Day of Judgment, God, for the 
 Manifeftation of his righteous Judgment, will weigh Profeflbrs in t 
 Bala»ce that is vifible. And the Balance will be the fame that be 
 weighs Men in now ; which has been already defcribed. 
 
 Hence we may undoubtedly . infer, that Men's Works ( taken in 
 the Senfe that has been ejcplain'd ) are the higheft Evidence?, by 
 which they ought to try them^'elves. Certainly that which our Ai- 
 prpam Judge will chiefly make ufe of, to judge us by, when we. come 
 to ftand before him, we fhould chiefly make ufe of, to judge our- 
 felvcs by. t If it had not been revealed in what Manner, and by 
 what Evidence the Judge would proceed with us hereafter ; how na- 
 turglwp.uid it be for.oneto hy^ " O that 1 fcoew >vhat, Token God 
 
 07 jij-{ , l:.j . ' '• .'-I: y' '. [ ;.» ■■ I ' , ■ 
 
 ,?.rtfrf*^/ That which God makcth a Rule of his own Judgment, as 
 ,'j'r-lM that by which he judgcth of every Man, that is a fure Rule 
 -jfii [^^ for every Man to judge himfclf by. That which we fhall be 
 -•) Jr.S*" judged by at the laft Day, is a fure Rule to apply to our felves 
 '; ^' for the! pr^fcnt. Now bv our Obedience and Works, he 
 ;v *' judgeth us- He will give to every, Alan a£cordini to hiiJl'^orks.^' 
 Dr-. Prejhn's Churches Carriage. 
 
 Y 3 << yfflW 
 
326 .v^'^hh^ei/th S/gv/y? PARt' III. 
 
 •* wi4r chiefly look for dwd fnfift upofi in the !aft a'm^ decifive Jad^*- 
 *' mem ; artd which he ckpetHs that all Ihould be aWe to produce 
 ** ^vho would thcji be accepted of him, & according to whichScntence 
 ** (hall be p^fs^d ; that I might know what Token or Evidence efpe- 
 ** €ially to look at and feek aft^r -ncW, as I would be fure not to fail 
 ** then." And feeing God has fo plainly and abundantly revealed 
 what this Token ot Evidence is ; furely if we a<ft wifely, we fhall re* 
 gard it as of the greateft Importance* 
 
 Now from all that has been faid, I think it to be abundantlv mani- 
 feff, that chriftian Practice is the moft proper Evidence of the graci- 
 ous Sincerity of Pfdfeflbrs, fo themfejves and others ; and the chief of 
 all the Marks of Grace, the Sign of Signs, and Evidence of Evidences, 
 that which feais and crowns all other Signs.— —I had rather have the 
 Teftimony of my Coiifcience, that I have fuch a Saying of my fu- 
 pream Judge on my Side, as that, John 14. 21. He that hath my 
 CGmmandments and keepeth them^ he it is that loveth me j than the Judg- 
 ment, and fulleft Approbation, of all the wife, found and experienced 
 Divines, that have lived this thoufand Years, on the moft exadl and 
 criticalExamination of myExperiences, as to theMahner of myConver- 
 fion. Nt)t that there are no other goodEvidences of aState of Grace but 
 this. There may be otherExercifes ofGrace,berides thefe efficientExer- 
 cifcs, which theSaints may have inContemplation,that may be very fatif- 
 fying to them : But yet this is the chief and moft proper Evidence. 
 There may be feveral good Evidences that a Tree is a Fig-Tree ; 
 But the higheft and moft proper Evidence of it, is that it a<Stually 
 bears tigs. 'T'is'poflible that a Man may have a good AlTurance of 
 a State of Grace, at his firft Converfion, before he has had Opportu- 
 togain AfTurance, by this great Evidence I am fpeaking of.— --If a 
 Man hears that a great Treafure is offered him, in a diftant Place, on 
 Condition that he Vv- ill prize it fo much, as to be willing to leave what 
 he pofleiTes at home, and go a Jourrtey foi* it, over the Rocks and 
 Mountains that are in the Way, to the Place where it is ; 'tis pofTible 
 the Man may be well aflured, that he values the Treafure to the De- 
 gree fpoken of, as foon as the Offer is made him 5 he may feel a WiU 
 lingnefs togo^for the Treafure, within him, beyond all Doubt : But 
 yet, th;is don't hinder but that his actual ^oing for it is the higheft and 
 moft proper Evidence of his being willing, not only to others, but to 
 himfelf. But then as an Evidence to hrmfeif, his outward Atftions, 
 w:d the Motions of his Body in his Journey^ are not confidercd alone, 
 extiuhve of the Action of his Mind, and a Confcioufnefs within him- 
 felf, of the Thing tiiat moves him, and the End he gees for ; Other- 
 wife, his bodily Motion is na Evidence to him, ofliis prifcing the 
 Trc^ifiire. irk fuch a* Manner is chrifiian- Pi^^ice the moft proper 
 
 ,-i;rM":rvV iij' >';.'il > civ^v . Evidence 
 
Part III. of gr&ciMn JlfftSims. 327 
 
 Evrdence of afaving Value oif tht teeirU df great Frut, and Trfofi/re 
 hrd in t4ye FUfd. 
 
 Chriftian Pra<aicfe ?« the Si^ bf Signs, irt this Senfe that it \^ the 
 great Evideftce,which x^onfirms and crowns all odK-r Signs of Godli- 
 nefs. There is no one (nace of the Spit-it cf God<, feiit that chrif- 
 tian Pra<5^tcc is the moft proper Evidentc 0/ the Truth of it. As it 
 i^ with the Members of oiir Bodies, and ail our Utenfils, the proper 
 Proof of the Soundnefs and Goodncfs of'cm, i^ in the Ufcof *efn ; ^o 
 it is with our CTraccs ( which are given to he ufcd in Pra6\ice, a< 
 much as our Hands and Feet, or the Tools with which we work, or 
 the Arms with which we fight ) the proper Trial and Proof of them is 
 in their Exercife in Pra<Sfice. IVIoftof the Things we ufe, are fer- 
 viceablc to us, and To have their Serviceablcnefs proved, in Tome Prcf- 
 fure. Straining, Agitation, or Collifion. So it is with a Bow, a 
 Sword, an Ax, a Saw, a Cord, a Chain, a Staff, a Foot, a Tooth, 
 6cc. And they that are fo weak, as not to hear theStrain or Prcflure 
 we need to put them to, are good for nothing. So it is with all the 
 Vertues of the Mind. The proper Trial and Proof of therfi, is in 
 being eXercifed under thofe Temptations and Tiials that (tod bringe 
 us under, in the Courfe of his Providence, and in bemg put to fuch 
 Service as (frains hard upon the Principles of Nature. 
 
 Pra6ficc is the proper Proof of the true and faving Knowledge nf 
 God ; as appears by that of the Apolilc already mentioned. Hereby d9 
 ivc know thnt we know him^ that we keep his Commandpiefrts, ' Tis in 
 vain for us to profefs that we know Gcd, if in fi'orks 'we deny him. Tit. 
 T . 16. And if we knozv God^ but glorify hitn not as God ; our Know- 
 ledge will only condemn us, and not favc ua, Rom. i. 11. The 
 great Note of thatKnowledge which faves and makes happy, is that it 
 is pradlical ; John 13. 17. If ye know thefe Things^ happy are ye if vr 
 do them. Job 28. 28. To depart from Evil is Underfimdrng. 
 
 Holy Pra<5tice is the proper Evidence of Rtpentance. Wlicn tho 
 Jews profefl'ed Repentance, when they came confefTing their Sins, 
 XoJoJm^ preaching the BaptiFm of Repentance for the RemilTion of 
 Sins ; he directed *em to the rightVVay of getting and exhibiting pro- 
 per Evidences of the Truth of theirRepentance, when he faid to 'cm. 
 Bring forth Fruits meet for Repentance^ Matth. 3. 8. Which was a- 
 greable to the Practice of the Apoftlc Paul ; fee A<5\s 26. 20. Par- 
 don and Mercy are from 1 ime to Time promifed to him wh© has 
 this Evidenccof true Repentance, that he forfakcs his Sin ; Prav. 28. 
 13. and Ifai. 55. y ; and many otherPlaces. 
 
 Holy Pra^lice is the proper Evidence of a foving Faith. *Tis evi- 
 dent that the Apoftle James fpeaks of Works, as what docs eminently 
 juftify Faith, or (which is the fame Thing) jurtify the Profcdbrs of 
 Faith, and vindicate and manifeft the Sincerity of their ProfcfTion, not 
 only to the World, but to their own Confcicnccs : As ii* evident 
 
 Y4 by 
 
3:2.a T/je:t^lftb: Sign Pa^t^JII; 
 
 bv thc-^^3riiisnic;ciidvgiyc3 of Abrahfimy Jan;\,;,2. 2ryn--22f^ ., Anxiin 
 V^ciTc 20, and 26, he fpeaks of the practical and working Nature of 
 Faith, as the very Life and Soul of it ; in the fame Manner, that the 
 j(Stive Nature and Subftance, which is in the Body of a Man, is the 
 Life and Soul of that.' And if fo, doubtlefs Pradllce is the proper 
 Evidence of the Life and Soul of trut Faith, by which it is diftinguifh- 
 cd from a dead F'aith. For doubtlefs^ Practice is the moft proper E- 
 vidence of a practical Nature, and Operation the moft proper Evi- 
 dence of an operative Nature. 
 
 Practice is the beft Evidence of a faving Belief of the Truth. That 
 is fpoken of as the proper Evidence of the Truth's being in a profeffing 
 Chriftian, that he ivalks in the 7ruth^ 3 John 3. / rejoiced, greatly^ 
 when the Brethren came and tejiified of the Truth that is in thee^ even as 
 ihou walkeji in the Truth. . , 
 
 Practice is the moft proper Evidence of a true Coming to Chriji, 
 and accepting of, and clofing with him. A true and faving Coming to 
 Chrift, is (as Chrift often teaches) a Coming fo, as to forfake all for 
 him. And as was obferved before, to forfake all for Chrift in Heart, 
 is the fame Thing a? to have a Heart actually to forfake all ; but the 
 proper Evidence of having a Heart actually to forfake all, is indeed 
 actually to forfake all, fo far as called to it. If a Prince makes Suit 
 to a VVoraan in a far Country, that (he would forfake her own Peo- 
 ple, and Feather's Houfe, and come to him, to be his Bride ; the pro- 
 per Evidence of the Compliance of her Heart with the King's Suit, 
 IS her actually forfaking her own People, and Father's Houfe, and 
 coming to him. By this, her Compliance with the King's Suit, is 
 made perfect, in the fame Senfe, that the Apoftle James fa>s, by 
 IVorks is Faith made perfe5i, \ Chrift promifcs us eternal Life, on 
 Condition of our Coming to him : but it is fuch a Coming as he 
 directed tie younj Man to, who came to enquire. What he Jlmll 
 do^ that he might have eternal Life ; Chrift .biid. him Go,^ and fill all that 
 
 ■ . ■ '. '- ■■:£-i.:.q-.>^h5.i;^- 
 
 ' nr-.\<: : ^ .. . • * ., ■ ' - '■ 
 
 f '•♦'Our real taking of Chrift, appears in our Actions and Works ; 
 *■' Ifai. I. [9. If ye confent and ohey^ ye fall eat the good Things 
 *' of the Land. ■ That is, Jf ye will confent to take Jehovah for 
 •' your Lord and King : If ye give Csnfcnt ; there is the firft 
 *« Thing: But that is not enough ;' but if ye alfo obey. The 
 *« Confent that ftandcth in the inward Act of the Alind, .the 
 *^ Truth of it will be fee n in your Obedience, in the Acts of 
 *' your Lives. If ye confent and obcy^-e Jl.all eat the goodThlngs 
 ^' of the Lands thu is, you fhall take of all that he hath that 
 *<'if5 convenient for you : For then you are married to him in 
 " *« Truth, and hav6.an Intercft in all his Goods." Dr. Prejian 
 0}:)urch's Carriage. 
 
 he 
 
Part IIL of gracious AJJaBkm. 329 
 
 he had y and come to hiniy and follow him. If he liad confcntetl in his 
 Hcjrt to the Propofal, ( and liad therein come to ChrKt in his Heart ) 
 the proper Kvideiicc of it would have been his doing of it : And there- 
 in his coining toChrift would ha\'c been made perfc<5^. When Chritt 
 culled Ltvl the Publican, when htting at the Receipt of Cultom, anu 
 in the niidft of his worldly Gains j the, doling o{ L(vi'i> Heart viih 
 this Invitation of his iJaviour, to come to him, was manififled, nnd 
 made perfect, by his iictu.dly rifmg; up, leaving all, and following^ 
 him, Lu.le 5. 27, 2.8. Chrilt and other Things, are fet bcfcre us 
 together, for us prinStically to cleave to one, and forfiike the other ; 
 In fuch a Cafe, a practical Cleaving to Cliriit, is a prad^ical JcaptaTice 
 of Chriit ; as much as a Beggar's reaching out his Hand, and taking a 
 Gift that is offered, is his practical Accepti^nce of the Gift. Yea tli*it 
 A6t of the Soul that is in cleaving to Clirilt in Pradlice, is it fell the 
 molt perfect coming of the Soul to Chrift. 
 
 Practice is the molt proper Kvidencc of Trufiing in Chriji for i^"l- 
 'Udtion. riic proper Signification of the Word Tru/i^ accorurng iq_ 
 the more ordinary Ufe of it, both i;i common Speech, and in the ho- 
 ly Scriptures, is the Emboldening and Encouragement of a Perfon's 
 Mind, to run fome V^enture m Practice, or in fome thing that he does, 
 on the Credit of anotlier's Sufficiency and Faith^ulne^^. And there- 
 fore the proper Evidence of his Trulting, is theVenture he rum in what 
 he does. He is not properly faid to run any Venture, in aDtpcndance 
 on any Tning, that does nothing on that Dependance, or whofc 
 Pra£lice is no otherwife than if he had no Dependance. For a Alin 
 to run a Venture, on a Dependance ©n another, is for him to do 
 fomething from that Dependance, by which he feerns to cxpofe him- 
 felf, and which he would not do, were it not for that Dependance. 
 And therefore it is in complying with theD)fficultics,and feemingDan- 
 gers of chriftian Pra£tice, in a Dependance on Chiift's Sufficiency and 
 Faithfulncfs to beftow eternal Life, that Perfons are faid to, venture 
 themfelves upon Chcift, and truft in him for Happinefs and Life. 
 They depend on fuch Prom ifes as that, Matth. 10. 39. He that 
 loofeth his Life for my fake ^ fihill find it. And fo thev p.^rt with all, 
 and venture their All, in a Dependence on ChrifPs Sufficiency and 
 Truth. And this is the Scripture Notion of Ti uHing inChrifi, in.thc 
 Exercite of a favir^ Faith in him. Tlius Ahrahawy the Father of Be-. 
 lievers, trufted in Chrilt, and by Faith, forfook kls own Country, 
 in a Reliance on , the Covenant of Grace God eftablifhed with him, 
 Heh. II. 8, Q. Thus ..Ifo i^/^/^i, Jly Faith.refufed to he called the_ 
 iSon of Pharaoh'i Daughter^ chufiuf- rather to fu^er .-'ffiiclion nith the 
 People of God, than to enjay the iU(.j tires of Siti for a Seajon^ Heb. i r , 
 23, Sic. So l>y Faith, others cxpofed themleivcs to he florud^ anci 
 fawn in f under, or Jlaiti luith the Sujord \ etuurtd the 7riiil cf cri^ej 
 Mockings and Hcourgings^ Bonds and Imprifcnr.i Ui^ and vuandcrcd ahiui 
 
 in 
 
33<5 ^he i'tjodfth Si^n PAHf III. 
 
 in ^heep-Jkins ^vd Goai-fkim^ heirrg "deJlUuie^ affi'tBid^ t^'^initd, Atid^ 
 ill this Senfe the Apoftle Paul^ by Faith, trutted in Chrift, and com* 
 iti'tted himfelf to him, venturing himfelf, and his whole Intereft, in h' 
 Dcpendance on the Ability and Faithfulnefs of his P.edeemer, undet 
 great Perfeculions, and in fuffering the Lofs of all ^'hings ; 2 Tim. 
 t. 12. For the which Caufe I alfo fufferthefe Things ^ ncmrthehfs I dm 
 not ajhnmed \ for I knozu luho?!! I have believed \ and I afn perfwadcd^thitt 
 he is able to keep that ivhich I have committed to hi?n^ againji that Day. 
 
 If a Man fhould have Word brought him from the King of a dif- 
 tant Land, that he intended to make him his Heir, if upon receiving 
 the Tydings, he immediately leaves his native Land, and Fritnds, and 
 all that he has in tlie World, to go to that Country, in a Dependan-ce 
 on what he hears ; then he may be faid to venture himfelf, and all 
 he has in the World upon it. JBut if he only fits ftill, and hopes for 
 the promifed Benefit, inwardly pleaung himfelf with the Tho'ts of it ; 
 he can*t properly be faid to venture himfelf upon It ; he runs nb Ven- 
 ture in the Cafe ; he dots nothing, otherwife than he would do, if he 
 had received no fuch Tidings, by which he would be expofed to any 
 Suffering, in cafe all fhould fail. So he that on the Credit of what 
 he hears of a future World, and in a Dependance on the Report of 
 the Gofpel, concerning Life and Immortality, forfak.es all, or does fo 
 it leaft fo far as there is Occafion, making every Thing entirely give 
 Place to his eternal Intereft ; he, and he only, may properly be faid to 
 venture himfelf on the Report of the Gofpel. And this is the propet 
 Evidence of a true Truft in Chrift for Salvation. • '^ 
 
 Pra6lice is the proper Evidence of a gracious Love, both to God 
 and Men. ■ The Texts that plainly teach this, have been fo often 
 mention'd already, that it is needlefs to repeat them. 
 
 Pradlice is the proper Evidence oi Humility. That Expre/Iion and 
 Manifeftation of Humility of Heart, which God fpeaks of, as the 
 gteat Expreflion of it, that he infifts on ; That, we fhould look upon 
 as the proper ExprefHon and Manifcf^ation of it : But this is walking 
 humbly ; Micah. 6. 8. * He hath fhewed thee, O Man, what is good, 
 and what doth the Lord require of thee, but to do juflly, to love 
 Mercy, and to walk humbly with thy God ? * 
 
 This is alfo the properEvidence of the Uut Fear of God. Prov.8. 1 3. 
 « The Fear of the Lord is to hate Evil.* Pfal. 34. 11, ^c. ' Come 
 ye Children, hearken unto me, and I will teach t^ou the Fear of the 
 
 Lord. Keep thy Tongue from Evil, and thy Lips from fpeaking 
 
 (luilc ; depart from Evil and do God, feek Peace, and purfue it. 
 Prov. 3. 7. ' Fear the Lord, and depart from Evil.' Prov. 16. 6. 
 « By the Fear of the Lord, Men depart from Evil.' Job i. 8. 
 
 * Haft thou confider'd my Servant Job., — A perfe£t and an upright 
 Man, one that feareth God, and efchewcth Evil ? ' Chap. 2. ^. 
 
 * Hafl thou confidered my Servant J^^, A pcrfedl and an upright 
 
 Man, 
 
Part III. (ff gracious /IfeEtiom. 331 
 
 Man, one that fcareth God, and efchcwtth Evil > And Hill he holdctfi 
 faft his Integrity, although thou movccfft me agafnft him.* PfaJ. 36 
 1. ' The TranrgrcHion of the Wicked, faith within my Heart, there 
 is no Fear of God before his Eye?.' 
 
 So Pra<£licc, in rcndring again according to Benefits received, ij 
 the proper Evidence of true Ihanhfulnefs. Pfal. 116. 12. ' What 
 fhall I render to thcLord, for all hisBcmfits towards mt- .' * iChron. 
 32. 25. ' But hiczckiah rcndrcd not again according to the Benefit 
 done unto him.' Paying our Vows unto God, and ordering our 
 Convcrfation aright, fecm to be fpoken of, a;^ the proper Expreflicn 
 and Evidence of true Th:inkfulnefs, in the 5Cth Pfilm, Vcrfe 14. 
 * Offer mito God Tlnnkfgivinn:, and pay thy Vows unto the mcft 
 High.* Ver. 23. * ^Vhofo ofFereth Praifc, glorificth me ; and tb 
 him tliat ordereth his Convcrfation aright, will I fhcw the Salvation 
 of God.' 
 
 So the proper Evidence of gracious Defires and Lcnglng^^ and that 
 which diftinguifhes them from thofe that are falfe and vain, is that 
 they are not idle Wifhes and Wouldings, like Balaarn*^ ; but effec- 
 tual in Pratfticc, to ftir up Pcrfons earneftly and thoroughly to fcek 
 the Things they long for. Pfal. 27. 4. « One Thing have I defired 
 of the Lord, that will I feek after.' Pfal. 63. i, 2. ' O God, 
 thou art my God ; early will I feek thee : My Soul thirfted for thee ; 
 my Flcfh longeth for thee, in a dry and thirfty Land, where no Wa- 
 ter is, to fee thy Power and thy Glory.' Ver. 8. * Mv Sou! fol- 
 loweth hard after thee.' Cant. i. 4. < Draw me, we will run af- 
 ter thee.' 
 
 Pra(5tice is the proper Evidence of a gracious Hope, i John 3. 3. 
 Every Man that hath this Hope in him, purifieth hbnfclf, even as he is 
 pure. Patient Continuance in well doing, thro' the Difficulties and 
 Trials of the chriftian Courfe, is often mention'd as the proper Ex- 
 prcilSon and Fruit of a chriftian Hope, i Thef. r. 3. Rcmcmbriv^ 
 without ceafmg., your JVork of Faith., and Labour of L'^vc, and Patience 
 of Hope. I Pet. r. 13, 14. Wherefore., gird irp the Loins of youf. 
 Mind., be fober., and Hope to the End., for the Grace fhnt is to h: Iroiigh^ 
 unto you., at the Revelation of fifus ChriJ}., as obedient Children y &c. 
 Pfal. 119. 166. Lordy I have hoped in thy Salvation., and dcve thy Com- 
 rruindments, Ffal. 78. 7- That they might fct their Hcpe iriGcd^isni. 
 trot forget the JFcrks of the Lord., but keep his Ccmmar Ihent). - ■ -<! 
 
 A chearful Pracflice of our I">uty and doing the Will of God, fijll^ 
 proper Evidt-nce of a trulv holy Jcy. Ifai. 64. 5. Thou, mrtfekpm 
 that rejcicethy and zvorketh Righteoufnefs. Pfil. 119. lit', Ii2. T!^1 
 Teflim'^iies have I taken for my Heritage forever ^ for they are the t'ejafc^^ 
 
 f 
 
 fori 
 
 :t 
 
 vf my Heart : I have inclined my Hehrt tl perform iBy Swtites aficgy 
 even unto the End: Vcrfc 14. I have rejoiced in th^ H'ay of thy '^Tejfi^ 
 :ffcnieSj as muih as in all Riches, i Cor. i 3. 6. Ch'^'rlty rej:i^et'h'not in 
 '- Iniquity J 
 
332 The twelfth Sign Part IIL 
 
 Iniquity^ but rejoiceth in the Truth, 2 Cor. 8. 2. The abundance of 
 their yoy, abounded to the Riches of their Liberality. 
 
 Practice alfo is the proper Evidence of chriltian Fortitude, The 
 T'lial of a good Soldier, is not in liis Chimney Corner, but in the 
 Field of Battle ; i Cor. 9. 25, 26. 2 Tifn. 2. 3, 4, 5. 
 
 And as the Fruit of holy Practice is the chief Evidence of theTruth 
 of Grace ; fo the Degree in which Experiences have Influence on a 
 Perfon^s Practice, is the fureft Evidence of the Degree of that which 
 is fpiritual and divine in his Experiences. Whatever Pretences Per- 
 fons may make to great Difcoveries, great Love and Joys, they are 
 no further to be regarded, than they have Influence on their Pradice. 
 Not but that Allowances mufl be made for the natural Temper. But 
 that don't hinder, but that the Degree of Grace is judly meafured, by 
 the Degree of thcEfPctSl inPra(3:ice. For the Effect ofGrace is as great, 
 and the Alteration as remarkable, in aPerfon of a very ill naturalTemper, 
 as another. Altho* a Perfon of luch a Temper, will not behave him- 
 fclf fo well, with the fame Degree ofGrace, as another ; the Diver- 
 iky from what was before Converfion, may be as great ; becaufe a 
 Perfon of a good natural Temper, did not behave himfelf fo ill, be- 
 fore Converfion. 
 
 Thus I have endeavoured to reprefent the Evidence there is, that 
 chriflian Practice is the Chief o(z\\ the Signs of faving Grace. And 
 before I conclude this Difcourfe, I would fay fomething briefly, ia 
 Anfwer to twoObjedlions, that may poflibly be made by fome,againft 
 what has been faid upon this Head. 
 
 ObjeSf. I. Some may be ready to fay. This feems to be contrary 
 to that Opinion, fo much received among good People ; that Pro- 
 felTors fhould judge of their State, chiefly by their inward Experience, 
 and that fpiritual Experiences are the main Evidences of true Grace, 
 
 1 anfwer, 'Tis doubilcfs a true Opinion, and jultly much received 
 among good People, that Profefl^ors fhould chiefly judge of their State 
 by their Experience. But it is a great Miltake, that what has been 
 faid is at all contrary to that Opinion. The chief Sign ofGrace to 
 the Confcicnces of Chriltians, being chriftian Practice, in the Sen(e 
 that has been explain'd, and according to what has been ftiewn Xo JOfi 
 the true Notion of chriftian Practice, is not at all inconliftent with 
 chriftian PLxperience being the chief Evidence ofGrace. Chriflian or 
 holy Practice is fpiritual Practice ; and that is not the Motion of a 
 Body, that knows not how, nor when, nor wherefore it moves ; But 
 fpiritual Practice in Man, is the Practice of a Spirit and Body jointly, 
 or the Practice of a Spirit, animating, commanding and actuating ^ 
 JBqdy, tot which it is united, and over which it has Povvcr given it by 
 
 i^e Cr<:<i^t<^r,^^ Ai^J ihcrvforc the main Thing in this holy Practice, is 
 
 ...... ... ,,_ ^.. . . ^^^ 
 
Part IIL of gracious AffeBiom, 333 
 
 the holy Acts of the Mind, directing and governing the Motions of 
 the Body. And the Motions of the Hody are to be looked upon as 
 belonging to cliriftian Pracrice, only fccondarilv, 2nd as they arc de- 
 pendent and confequent on the Acts of the Soui. Fhe hxercifes of 
 Grace that Chriiiians find, or are confcious to, within thcmfelves, 
 are what they experience within themfelves ; and herein therefore lies 
 chrilHan Experience : And this chi iftian Experience; confilis as much 
 in thofe operative Exercifcs of Grace in the Will, that are immediate- 
 ly concerned in the Management of the Behaviour of the Body, as in 
 other ExercilVs. Thcfe inward Exercifcs, ^re not the Icfs a Part of 
 chriftian Expc^ricnce, becaufc they have outward Behaviour in^nie- 
 diately connected with therh. A ftrong A<^ of Lov'e to God, is not 
 the lefs aPuft of fpiritual Experience, becaufe it is theA6l that immedi- 
 ately produces and effo^s fome felf-dcnying and expcnfivc outward 
 A61ion, which is much to the Honour and Glory of God. 
 
 To fpeak of chri(tian Experience and Practice, as if they were tyvo 
 Things, properly and entirely diftinft, is to make a Diftin<Stion with- 
 out ConliJeration or Reafon. Indeed all chriftian Experience is n^t 
 properly called Practice ; but all chriftian Pradlice is properly Expe- 
 rience. And t!ie Diftinction that is made between them, is not only 
 an unreafonable, but an unfcriptural Diftinction. Holy Practice is 
 one Kind orPart of chriffian Experience ; and both Reafon and Scrip- 
 ture reprefent it as the chief, and moft important, and moft diftin- 
 guifhing Part of it. So it is reprefented in Jer. 22. 15, 16. ' Did 
 
 not thy P'ather cat and drink, and do Juftice and Judgment ? He 
 
 judged the Caufe of the Poor and Needy :— Was not this to know 
 me ? faith the Lord. ' Our inward Acquaintance with God, furely 
 belongs to the Head of experimental Religion ; but this God repre- 
 fehts,as conhfting chiefly in thatExperience which there is in holyPrac- 
 tict. So the Exercifes of thofe Graces of the Love of God, and th^ 
 Fear of God, area Part of experimental Religion ; but thefc the 
 Scripture reprefents as coniifting chiefly in Practice, in thofe foremen- 
 tion'd Texts. 1 John 5.3.* This is the Love of God, that wc 
 keep his Commandments. ' 2 John 6. * This is Love, that we 
 walk after his Commandments. ' Pfal. 34. 11, &c. ' Come, ye 
 Children, and I will teach you the Fear ot the Lord :— Depart from 
 Evil, and do Good. ' Such Experiences as thefe Hczekiah tookCom- 
 fort in chiefly, on his Tick Bed : When he faid, ' Remember, O 
 Lord, I befeech thee, how I have walked before thee, in Truth, and 
 with a perfect Heart. * And fuch Experiences as thcfe^ the Pfalmift 
 chiefly ir.firts upon, in the iiqth Pfalm, and elfewhere» Such Ex- 
 periences as thcfe, the Apoftle Paul mainly infifts upon, when he 
 {peaks of his Experiences in his Epiflles ; as Rom. i . 9. ' God is 
 my Witnefs, whom I fcrve with my Spirit, in the Gofpel of his Son 
 — 2 Cor. I. 12. * For our rejoicing is this, the Tcftimony of our 
 < ■ Confcicncc, 
 
334 'The twelfth Sign Part III. 
 
 Confcience,---that by the Grace of God, we have had our Conver- 
 
 fation in the World. ' Chap. 4. 13. ' We having the fame Spirit 
 of Faith: According as it is written, I have believed, and therefore 
 have I fpoken ; we alfo believe, and therefore fpeak. ' Chap. 5. 
 7. « We walk by Faith, not by Sight. ' Verfe 14. ' The Love of 
 Chrift conftraineth us. ' Chap. 6. 4,-7. ' In allThings approving 
 Our felves as the Minifters of God, in much Patience, in Afflidicns, 
 in Neceffities, in DiftreiTes,— in Labours, in Watchings, inFaftings j 
 by Purenefs, by Knowledge, by Kindnefs, by the holy Ghoft, by Love 
 unfeigned, ---by the Power of God. ' Gal. 2. 20. ' 1 am crucified 
 with Chrift. Neverthelefs, 1 live: Yet not I ; but Chrift liveth in 
 me. And the Life which I now live in the Flefh, I live by the Faith 
 of the Son of God. * Phil. 3. 7, 8. ' But what Things were gain 
 to me, thofe I counted lofs for Chrift : Yea doubtlefs, and I count all 
 Things but Lofs for the Excellency of the Knowledge of Chrift Jefus 
 my Lord, and do count them but Dung that I may win ChrifL ' 
 Col. 1.29. ' Whereunto I alfo Labour, ftriving, according to his 
 working, which worketh in me mightily. * i Thef. 2. 2. * We 
 are bold in our God, to fpeak unto, you the Gofpel of God, with 
 much Contention. * Verfes 8,9, 10. ' Being affectionately defi- 
 rous of you, we were willing to have imparted unto you, not the 
 Gofpel of God only, but alfo our own Souls ; becaufe ye were dear 
 unto us. For ye remember Brethren, our Labour and Travail, la- 
 bouring Night and Day. ^Ye are WitneiTes, and God alfo, how 
 
 hoHly, and juftly, and unblameably we behaved our felves among 
 you. ' And fuch Experiences as thefe, they were, that this blefTed 
 Apoftle chiefly comforted himfelf in the Confideration of, when he 
 was going to Martyrdom, 2 Tim. 4. 6, 7. ' For I am now ready 
 to be offered, and the Time of my Departure is at Hand. I have 
 fought a good' Fight : I have finifhed txvy Courfe : I have kept the 
 Faith. ' 
 
 And not only does the moft important and diftinguiihing Part of 
 chriftian Experience, ly in fpirltual Practice ; but fuch is the Nature 
 of that Sort of Excrcifesof Grace, wherein fpiritual Practice confifts, 
 that nothing is fo properly called by the Name of ^.jr^^T/V/z^w/^/ Religion, 
 For that Experience which is in thefe Exercifcs of Grace, that are 
 found, and prove eft"c<£tually, at the very Point of Trial, wherein God 
 proves which we will a6tually cleave to, whether Chrift or our Lufts, 
 are as has been fhown already, the proper Experiment of the Truth and 
 'Power of ourCjodlinefs; wherein it's victorious Power and Efficacy, 
 'in producing -it*s proper Effect, and reaching it's End, is found by 
 Experience. This is properly chriltian Experience, wherein the Saints 
 have Opportunity to fee, by a<5tual Experience and Trial, whether 
 'they have a Heart to do the Will of God, and to forfake other Thingp 
 for Chrift, or no. As that is called experimental Pbilofophy, which 
 
 brings 
 
Part III. oj gracimit AffeSliom, 335 
 
 brinj;s Opinions nnd Notions to the Tcft of Faft ; fo is thnt properly 
 called experimental Religion, which brings religious Affc<5^ions and 
 Intentions, to the like 7'c(t. 
 
 There is a fort of external religious Practice, wherein is no inward 
 Experience ; which no Acconnt is made of in thcSight of God ; but 
 it is eftecmcd good for nothin^^. And there is what is c.illed Experi- 
 ence, that is without Pni(^ire, bchig neither accompanied, nor fol- 
 lowed with a chriftian Behaviour j and this is worfe than nothing. 
 Many Pcrfons feem to havcvcfy wrong Notions of chriftian Expcri-* 
 ence, and fpiritual Light and Difcovcries. Whenever a Perfon finds 
 within him, an Heart to treat God as (}od, at the Time that he has 
 the Trial, and finds his Difpofition cfFe6lual in the Experiment, That 
 is the mofl proper, and moft diltinguifhing Experience. And to hpve 
 at fuch a Time that Scnfc of divine Things, that Apprehenlion of the 
 Truth, Importance and Excellency of the Things of Religion, which 
 then fways and prevails, and governs his Heart andHands •, this is the 
 moft excellent fpiritual Light, and thefe ate the moft diftinguifhing 
 Difcoverics. Religion confifts muck in holy Af?"e6lion ; but thofe 
 Exercifes of AfFcftiori which are moft diftinguifhing of true Religion, 
 are thefe practical Exercifes. P>iendfhip between earthly Friends 
 confifts much in Affectionj but yet thofe ftrono; Exercifes of Affec- 
 tion, that actually carry them through Fire and Water for each other, 
 are the highcft Evidences of true Friendfhip. 
 
 There is nothing in what has been faid, contrary to what is afTerted 
 by fomc found Divines ; when they fiiy, l^hat there arc no fure Evi- 
 dences of Grace, but the Acts of Grace. For that don't hinder but 
 that thefe operative, productive Acts, thofe P^xercifes of Grace that 
 are effectual in Practice, may be the higheft Evidences, above all o- 
 ther Kinds of Acts of Grace. Nor does it hinder but that, whea 
 there are many of thefe Acfs and Exercifes, following one another in 
 a Courfe, under various Trials, of every Kind, the Evidence ij ftijl 
 heighten'd ; as one A61 confirms another. A Man by once feeing 
 his Neighbour, may have good Evidence of his Prcfence : But by- 
 feeing him from Day to Day, and converfing with him in a Courfe, 
 in various Circumftances, the Evidence is eftablifhed. The Difci- 
 ples, when they firft faw Chrift, after his Refurre6tion, had good Evi- 
 dence that he w:s alive : But by converfmg with him for forty Days, 
 and \\\i/hewhig himfelfto 'em alive^ by many infallible Proofs^ they had 
 yet higher Evidenct. * 
 
 The 
 
 * *' The more thefe vifible Exercifes of Grace ^re renewed, the 
 
 *' more certain you will be. The more frequently thefeAftings 
 
 . *« are renewed, the more abiding and confirmed your A/Turancc 
 
 ** will 
 
336 ^^,ne twelfth Sign Part III. 
 
 The Witnefsor Seal of the Spirit that we read of, doubtlefs con- 
 fifts in the Effed of the Spirit of God in the Heart, in the Implantati- 
 on and Exercifes of Grace there, and fo confifts in Experience. And 
 it is alfo beyond Doubt, that this Seal of the Spirit, is the higheft 
 Kind of Evidence of the Saints Adoption, that ever they obtain. But 
 in thefc Exercifes of Grace in Practice, that have been fpolcen of, 
 God gives Witncfs, and fets to his Seal, in the moft confpicuous emi- 
 nent and evident Manner, It has been abundantly found to be true 
 in Ea6l, by the Experience of the chriftian Church ; that Chrift com- 
 monly gives, by his Spirit, the greateft, and moft joyful Evidences to 
 his Saints, of their Sonlhip, in thofe efFcdlual Exercifes of Grace, un- 
 der Trials, which have been fpoken of; as is manifeft in the fullAfTu- 
 ranee, and unfpeakable Joys of many of the Martyrs. Agrcable to 
 that, I Pet. 4. 14. If ye are reproached for the Name of Chrij}^ happy 
 are ye ; for the Spirit ofGiory^ and of God refieth upon you. And that 
 in Rom. 5. 2, 3. He rejoice in hope of the Glory of God^ and glory in 
 Tribulations. And agreable to what the Apoftie Faul often declares 
 of what he expcrienc'd in his Trials. And when the Apoftie Feter^ 
 in my Text, (peaks of the Joy unfpeakable^ and full of Glory ^ which 
 the Chriftians to whom he wrote, experienced ; he has Rcfpeft to 
 what they found under Perfecution, as appears by the Context. 
 Chrift's thus manifefting himfelf, as the Friend and Saviour of his 
 Saints, cleaving to him under Trials, fecms to have been reprefented 
 of old, by his coming and manifefting himfelf, to Shadrach^ Mejhach^ 
 and AbednegOy in the Furnace. And when the Apoftie fpeaks of the 
 Witnefsof the Spirit, in Rom. 8. 15, 16, 17; he has a more im- 
 mediate Refpedlto what the Chriftians experienced, in their Exercifes 
 of Love to God, in fuffering Perfecution ; as is plain by the Context. 
 
 " will be. A Man that has been aflured of fuch vifible Exer- 
 
 *' cifes of Grace, may quickly after be in Doubt, whether he 
 
 '' was not miftaken. But when fuch A6lings arc renewed a- 
 
 *' gain and again, he grows more fettled and eftablifhed about 
 
 *< his good Eftate. If a Man fee a Thing once, that makes 
 
 ** him fure : But if afterwards he fear he was deceived, when 
 
 ** he comes to fee it again, he is more fure he was not miftaken. 
 
 •* If a Man read fuch Paflages in a Book, he is fure it is fo. 
 
 •< Some Months after, fome may bear liim down, that he was 
 
 «« miftaken, fo as to make him queftion it himfplf: But when 
 
 «* he looks, and reads it again, he is abundantly confirmed. 
 
 *» The more Men's Grace is multiplied, the more their Peace 
 
 '* is multiplied ; 2 Pet. i. 2. Grace and Feace be multiplied un- 
 
 " to youy through the Knowledge of God and fefus our Lord" 
 Stoddard^ Way to know Sincerity and Hypocrify. 
 
Part III. oj^gracious AffcBiom. 3-7 
 
 He is, in the foregoing Vcrfcs, encouraging the chriftiah Romam un- 
 der their Suftcrings, that the* their Bodies be dead, becaufc of Sin, 
 yet they (liould be raifcd to Life again. But it is more efpecially 
 plain by the Verfe immediately following, Vcr. i8. For I reckon 
 that the Sufferings of this prefent Time^ are not luorthy to be compared with 
 the Glcry that Jhall be revealed in us. So the Apoltle has evidently Rc- 
 rpcd to their Perfecutions, in all that he fays to the End of the Chap- 
 ter, So when the Apoltle fpeaks of the Earnej] of the Spirit^ which 
 God had given to him, in 2 Cor. 5. 5 ; the Context fhews plainly 
 that he has Refpc6l to what was given him rn his great Trials and 
 SiifFerings. And in that Promife of the white Stone^ and new Name, to 
 him that overc3?}irs^ Rev. 2 17 ; 'tis evident Chrilt has a fpecial 
 Refpe6l to a Benefit that Chriftians (hould obtain, by overcoming, in 
 the Trial they had, in that Day of Perfecution. This appears by 
 Ver. 13, and many ether Pafl'-gcs in thisEpiftlc to the feven Churches 
 of Jfia. 
 
 ObjeSf. 2. Some alfo may he ready to obje6l againfl what has been 
 faid of chriUi.^n Prndice i3eing the chief Evidence of the Truth of 
 Grace, that this is a /-:^.7/Do6lrinc ; and that this making Pra6^icc a 
 Thing of fuch greatlmportance inReligion, magnifics//V/(;,and tends 
 to lead Men to make too much of their oiun Doings^ to the Diminu- 
 tion of the Glory of free Grace, and does not feem well to confift 
 with that great Gofpel Doctrine of Jujlification by Faith alone. 
 
 But this Objection is altogether without Reafon. Which Way is 
 it inconfiffcnt with the Freenefs of God's Grace, that holy Praflice 
 (hould be a Sign of God's Grace ? 'Tis our Works being the Price 
 of God's Favour, and not their being the Sign of it, that is the Thing 
 which is inconfiftent with theFreenefs of thatFavour. Surely theBeg- 
 gar's lookingr on the Money he has in his Hands, as a Sign of the 
 Kindncfs of him who gave it to him, is in no Refpcil, inconfiftent 
 with the Freenefs of that Kindnefs. 'Tis his having Money in his 
 Hand as the Price of a Benefit, that is the Thing which is inconfiftent 
 with the free Kindnefs of the Giver. The Notion of the Freenefs of 
 the Grace of God to Sinners, as that is revealed and taught in the 
 Gofpel, is not that no holy and amiable Qiialifications or Adions in 
 us fhall be a Fruit, and fo a Sign of that Grace ; but that it is not the 
 Worthinefs or Lovelinefs of anyQj^ialification or Action of ours which 
 recommends us ta that Grace ; that Kindnefs is fhown to the Unwor- 
 thy and Unlovely ; that there is great Excellency in the Benetit bc- 
 ftowed, and no Excellency in the Subject as the Price of it ; that 
 Goodnefs goes ferth and flows out, from the Fulnefs of God's Na- 
 ture, the Fulnefs of the Fountain of Good, without any Amiablcncfs 
 in the Objedl to draw it. And this is the Notion of Juftihcation 
 without Works ( as this Do(Slrinc is taught in the Scripture ) that it is 
 
 Z n^t 
 
338 The twelfth Sign, Part 111. 
 
 not the Worthinefs or Lovelinefs of our Works, or any Thing in us, 
 which is in any wife accepted with God, as a Balance for the Guitt of 
 Sin, or a Recommendation of Sinners to his Acceptance ao Heirs of 
 Life. Thus we are juftified only by the Righteoufnefs of Chrift, and 
 not by our Righteoufnefs. And when Works are oppofed to Faith 
 in this AfFair, and it is faid that wc are juftified by Faith and not by 
 Works ; thereby is meant, that it is not the Worthinefs or Amiable- 
 nefs of our Works, or any Thing in us, which recommends us to an 
 Intereft in Chrift and his Benefits ; but that we have this Intereft only 
 by Faith, or by our Souls receiving Chrift, or adhering to, and clofing 
 with him. But that the Worthinefs or Amiablenefs of nothing in us 
 recommends and brings us to an Intereft in Chrifr, is no Argument 
 that nothing in us is a Sign of an Intereft in Chrift. 
 
 If the Doctrines of free Grace, and Juftification by Faith alone, be 
 jnconfiftent with the Importance of holy Practice as a Sign of Grace -j 
 then they are equally inconfiftent with the Importance of any Thing 
 whatfoever in us as a Sign of Grace, any Holinef^, or any Grace that 
 is in us, or any of our Experiences or Religion : for 'tis as contrary 
 to the Do£lrines of free Grace and Juftification by Faith alone, that 
 any of thefe fliould be the Righteoufnefs which we are juftified by, as 
 that holy Pradice fhould be fo. ' Tis with holy Works, as it is with 
 holy Qtialifications : 'Tis inconfiftent with the Freenefs of Gofpel 
 Grace, that a Title to Salvation fhould be given to Men for the 
 Lovelinefs of any of their holyQualifications, as much as that it fhould 
 he given for the Holinefs of their Works. It is inconfiftent with the 
 Gofpel Do6trine of free Grace, that an Intereft in Chrift and his Be- 
 nefits fho.uld be given for the Lovelinefs of a Man's true Holinefs, for 
 iht A.miablenefs of his renewed, fandtified, heavenly Heart, his Love 
 to God, and being like God, or his Experience of Joy in the Holy 
 Ghoft, Self-emptinefs, a Spirit to exalt Chrift above all, and to give 
 all Glory to liim, and a Heart devoted unto him : I fay, it is incon- 
 fiftent with the Gofpel Do6trine of free Grace, that a Title to Chrift's 
 Benefits fhould be given out of Regard to the Lovelinefs of any of 
 thefe, or that any of thefe Ihould be our Righteoufnefs in the Affair 
 of Juftification. And yet this don't hinder the Importance of thefe 
 Things as Evidences of an Intereft in Chrift. Juft fo it is with Re- 
 fpc6l to holy A6lions and Works. To make light of Works, be- 
 caufe we bcn't juftified by Works, is the fame Thing in EfFe6t, as to 
 make light of all Religion, all Grace and Holinefs, yea, true evange- 
 lical Holinefs, and all gracious Experience : For all is included, when 
 the Scripture fays, we are not juftified by Works : For by Works in 
 this Cafe, is meant all our own Righteoufnefs, Religion, or Holinefs, 
 and every Thing that is in us^ all the Good we do, and all the Good 
 which we are confcious of, all external Ads, and all internal Acts and 
 Exercifes of Grace, and all Experiences, and all thofe holy and hea- 
 venly Things wherein the Life and ffower, and the very JEflence of 
 
 Religion 
 
Part III, of gracious A/jcBiotis. 339 
 
 Religion do confiit, all thofe great Things which Chrift and his A- 
 pofUes mainly infiftcd on in their Preachinj^, and endeavoured to pro- 
 nu)te, as of the greatelt Confcqucnce in the Hearts and Lives of Men, 
 and all good Difpofitions, Exercifes and Qualifications of every Kind 
 whatfocver ; and even Faith it fclf, confider'd as a Part of our Holi- 
 ncfs. For we arcjudified by none of thefcThinirs ; And if we were, 
 wc fliould, in a Scripture Senfc, be justified by Works. And there- 
 fore if it ben't legal, and contrary to the evangelical Doctrine of 
 Juftification without Works, to infift on any of thcfc, as of great Im- 
 portance, as Evidences of an Intcrcflin Chriit ; then no more is it 
 thus, to infift on the Importance of holy Practice. It would be legal 
 to fuppofe that holy Practice jultifies by bringing us to aTitIc toChnfPs 
 Benefits, as the Price of it, or as recommending to it by its Prcciouf- 
 nefs or Excellence ; but it is not legal to fuppofe, that holy Practice 
 juftifies the Sincerity of a Believer, as the proper Evidence of it. The 
 A^o\k\c James did not think it legal to fay, that Abraham our Father 
 was juj}ified by JVorks in this Senfe. The Spirit that indited the Scrip- 
 ture did not think the great Importance and abfolutc Neceflity of holy 
 Practice, in this Refpect, to be inconfiftent with the Freenefs of 
 Grace ; for it commonly teaches 'em both together ; as in Rev, 21. 
 6, 7. God fays, I will give unto him that is AthirJ}^ of the Fountain cf 
 the I Voter of Life freely '. And then adds, in the very next Words, 
 He that over Cometh Jhall inherit all Things. As tho* behaving well in 
 the chriftian Race and Warfare, were the Condition of the Promife. 
 So in the next Chapter, in the 14th, and 15th Verfes, Chrill fays, 
 Bleffedare they that do his Commandments, that they may have Right to 
 the Tree of Life ^ and enter in thro' the Gates, into the City : And then 
 declares in the 15 th Verfe, how they that are of a wicked Pradficejhali 
 be excluded ; and yet in the two Verfes next following, docs with 
 very great Solemnity, give forth an Invitation to all to come and take 
 of the Water of Life freely ; / am the Root and the Off-fpring of Da- 
 vid , the bright and Morning- Star : And the Spirit and the Bride fay. 
 Come, and let him that hear eth fay. Come, and let him thai is AthirJ}^ 
 Come, and whojoever will, let him coine. and take of the IVater of Life 
 freely. So Chap. 3. 20, 2r. Behold I jl and at the Door and knock : If 
 any Man hear my Voice, and open the Door, I will come in to him, and 
 fup ivith hi?n, and he ivith me : But then it is added in xhz next 
 Words, To him that overcometh, zvill I grant to Jit with me onmyThrone. 
 And in that great. Invitation of Chrift, Matih. 1 1 , latter End, Come 
 unto me, all ye that Labour and are heavy Laden, and I lu ill give ycuReJi ; 
 Chrift adds in the next Words, Take my I'oke upon yen, and learn of 
 me, for I am meek and lowly of Heart, and ye Jhall fnd Reji unto your 
 Souls : For my I'oke is eafy, and my Burden is light : As tho' taking 
 theBurden ofChri{t'sService,and imitating hisExample,werc neceflary 
 in order to the promis'd Reft. So in that great Invitation to Sinner.-; 
 
 Z 2 t? 
 
340 The twelfth Sign Part III. 
 
 to' accept of frecGrace, Kai.55, Ho^every one that thirjleth I come ye to 
 the Waters : J^nd he that hath no Money ^ come ye^ buy and eat ; yea^ 
 come, buy IVine and Milk, without Money and without Price : Even 
 there, in the Continuation of the fame Invitation, the Sinners forfa- 
 kini^ his wicked Practice is fpoken of as neceffary to the obtaining 
 Me^cy : V'erfe 7, Let the Wicked fsrfake his fVay, and the unrighteous 
 Man his Thoughts, and let him return unto the Lord, and he zvill have 
 Mercy upon him, and to our God, and he ivill abundantly pardon. So the 
 Riches of divine Grace, in the Juftification of Sinners, is fet forth, 
 with the Neceffity of holy Practice, Ifai. i. 15, ^c. ff'ajh ye, make 
 you clean ; put awny the Evil of your Doings, pom before mine Eyes : 
 Ceafe to do evil, learn to do ive'll ; feek Judgment, relieve the Oppreffed, 
 judge the Father lefs, plead for the li idozv : Come now, let us Reafon to- 
 gether, faith the Lord, tho' your Sins be as Scarlet, they Jhall be as ivhite 
 as Snow ; iho^ they be red like Crimfon, they ftjall be as Wool. And in 
 that molt folemn Invitation of Wifdom, Prov. 9, after it is repre- 
 fented what great Provifion is made, and how that all Things were 
 ready, the Houfe built, the Beafts killed, the Wine mingled, and the 
 Table furniflied, and the Mcliengers fent forth to invite the Guefts ; 
 then we have the free Invitation, Ver. 4, 5, 6, IVhofo is Simple, la 
 him turn in hither ; as for him that wanteth Under/landing, (i.e. has 
 no Righteoufnefs) Jhe faith to him. Come, eat of my Bread, and drink 
 cfthe Wine which 1 have mingled '. But then in the next Breath it 
 follows, Forfake the Foolifh, and live, arid go in the May of Undcrfland- 
 ing: As tho' forfaking Sin, and going in the Way of Holinefs, were 
 neceflary in order to Life. So that the Freenefs of Grace, and the 
 Neceffity of holy Practice, which are thus from Time to Time join'd 
 together in Scripture, are not inconfiftent one with another. Nor 
 does it at all diminifh the Honour and Importance of Faith, that the 
 Exercifes and Effects of Faith in Practice, fhould be efteem'd thq 
 chief Signs of it ; any more than it leflens the Importance of Life, 
 that Action and Motion are eflecmed the chief Signs of that. 
 
 So that in what has been faid of the Importance of holy Practice, 
 as the main Sign of Sincerity ; there is nothing legal, nothing deroga- 
 tory to the Freedom and Sovereignty of Gofpel Grace, nothing in 
 the lealt Clafhing with the Gofpel Doctrine of Juftification by Faith 
 alone, without the Works of the Law, nothing in the leaft tending 
 to lellen the Glory of the Mediator, and our Dependance on his 
 Righteoufnefs, nothing; infringing on the fpecial Prerogatives of P'aith 
 in the Aftair of our Salvation, nothing in any wife detrading from 
 the Glory of God and his Mercy, or exalting Man, or diminifliing 
 his Dependance and Obligation. So that if any are againd fuch an 
 Importance of holy Practice as has been fpoken of, it mult be only 
 iiom a fenfclcfb Avcrfion to thcLctters and Sound of the WordWcrks ; 
 when there is no P^cafon in the World to be given for it, but what 
 
 may 
 
Part III. of gracious Jffedfions, 341 
 
 may be giv'cn with equal Force, why they fhould have an Averfion to 
 the Words Hohnefs, Godlinefs, Grace, Religion, Experience, and 
 even Faith it fclf ; For to make a Righteoufnefs of any ofthcfe, is as 
 legal, and as inconfiflent with the Way of the new Covenant, as to 
 make a Righteoufnefs of holy Pradlicc. f 
 
 *Tis greatly to the Hurt of Religion, for Perfons to make light of, 
 and infill liulc on, thofe Thines which the Scripture infift moft upon, 
 as o^ nioft Importance in the Eviaence of our Intercft in Chiift ; (un- 
 der a Notion tiiat to lay Weight on thefe Things is legal, and an old 
 Covenant Way) and fo to negleft the Exercifes,and cfFcdual Opera- 
 tions of Grace in PracSticc, and infift almofl wholly on Difcoveries, 
 and the Method and Manner of the immanent Exercifes of Con- 
 fcience andGr.ice in Contemplation ; depending on anAbility to make 
 nice Dif^indions in thefe Matters, and a Faculty of accurate Difccrn- 
 ing m them, from Pliilofophy or Experience. It is in vain to fuck 
 for any better, or any further Signs, than thofe that the Scriptures 
 have mofl exprcfly mention'd, and moil: frequently infiftcd on, as 
 Signs of Godlinefs. They who pretend to a greater Accuracy in gi- 
 ving Signs, or by their extraordinary Experience, or Inlight into the 
 Nature of Things, to give more diftinguifhingMarks, which fhall more 
 
 t *' You fay you know Chrifr, and the Love and Good-will of 
 *' Chrift towards you, and that he is the Propitiation for your 
 " Sins. How do you know this ? He that faith I know him, 
 **^ and kecpeth not his Commandments^ is a Liar^ i John 2. 4. 
 " True, might fome reply, he that keeps not the Commiands 
 '• of Chrift, hath thereby a fure Evidence that he knows him 
 ''• -n'o't, and that he is not united to him ; but is this any Evi- 
 '« dence that we do know him, and that we are united to him/ 
 ^' if we do keep his Commandments ? Yes verily, faith the A- 
 " poftle. Hereby we do knciu that we know him, if we keep his 
 " Commandments. And again, Ver. 5. Hereby knozv we that we 
 '* arc in him. What can be mere plain ? What a Vanitv is it 
 
 " to fay, that this is running upon a Covenant of Works r 
 
 «' O Beloved, it is a fad Thing to hear fuch Queftions, and fuch 
 <« cold Anfwcrs alfo, that Sandification pofiil)ly mav be an Evi- 
 ••' dence. M^.y be ? Is it not certain ? Aflurcdly to deny if, 
 '« is as bad as (o affirm that God's own Promifes of Favour are 
 «« not fure Evidences thereof, and confeciuently that they arc 
 *' Lies and Untruths. — Our Saviour, who was no leg^al Prea- 
 " cher, pronounceth, and confequently evidenceth Bltflednefs, 
 •< by eight or nine Promifes, exprefly made to fuch Perfons, as 
 «' had inherent Graces, Matth. 5. 3, 4, 6(C," Shepard's 
 ^ound Believer, p, 221, 222, 223, 
 
 thoroughly 
 
342 The twelfth Sign Part III. 
 
 thoroughly fearch out, and dete£t the Hypocrite ; are but fubcil to 
 darken their own Minds, and the Minds of others j their Refinings, 
 and nice Difcerning, is in God's Sight, but refined Fooliftinefs, and 
 fagacious Delufion. Here are applicable thole Words of ^^«r, Prov, 
 30. 5, 6. Every IVcrd of God U pure \ he is a Shield to them that put 
 their Truji in him : /^dd thou not unto his IVords^ Isjl he reprove thee^and 
 thou be found a Liar. Our VVifdom and Difcerning, wiih Regard to 
 theHcarts of Men, is not much to be trufted. We can fee but a little 
 Way into the Nature of the Soul, and the Depths of Mans Heart. ■ 
 TheWays are fo many whereby PerfonsAfte6lions may be moved with- 
 out any fupernatural Influence, the natural Springs of the Affedlions 
 are fo various and fo fecret, fo many Things have oftentimes a joint 
 Influence on the AfFedions, the Imagination, (and that in Ways in- 
 numerable and unfearchable) natural Temper, Education, the com- 
 mon Influences of the Spirit of God, a furprizing Concourfe of affect- 
 ing Circumftances, an extraordinary Coincidence of Things in the 
 Courfe of Men's Thoughts, together with the fubtil Management of 
 invifible malicious Spirits ; that no Philofophy or Experience v/ill ever 
 be fuflicient to guide us fafely thro' this Labyrinth and Maze, with- 
 out our clofely following theClew whichGod has given us in his Word. 
 God knows his own Reafons why he infifts on fome Things, and 
 plainly fets them forth as the Things that we fliould try our felves by, 
 rather than others. It may be it is becaufe he knows that thefe 
 Things are attended with lefs Perplexity, and that wc are lefs liable 
 to be deceived by them than others. He beft knows our Nature ; 
 and he knows the Nature and Manner of his own Operations ; and 
 he beft knows the Way of our Safety : he knows what Allowances 
 to make for different States of his Church, and different Tempers of 
 particular Perfons, and Varieties in theManner of his ownOperations, 
 how far Nature may refemble Grace, and how far Nature may be 
 mix'd with Grace, what Aflfedions may arife from Imagination, and 
 how far Imagination may be mix'd v^ith fpiritual Illumination. And 
 therefore '\is our Wifc'om not to take his Work out of his Hands ; 
 but to follow him, and lay the Strefs of the Judgment of our felves 
 there, where he has dire<^ed us. If we do otherwife, no wonder if 
 we are bewildered, confounded and fatally deluded. But if we had 
 got into the Way of looking chiefly at thofe Things, whichChrift and 
 his Apoftles and Prophets chiefly infiftcd on, and fo in judging of our 
 felves and others, chiefly regarding pradlical Exercifes and Effects of 
 Grace, not negle<Sting other Things ; it would be of manifold happy 
 Confequence ; it would above all Things tend to the Convi6lion of 
 deluded Hypocrites, and to prevent the Delufion of thofe whofe 
 Hearts were never brought to a thorough Compliance with the ftrait 
 and narrow Way which leads to Life -, it would tend to deliver us 
 from innumerable Perplexities, arifxng from the various inconfiftent 
 
 Schemes 
 
Part III. of gracious AffeBions. 343 
 
 Schemes there arc about Methods and Steps of Experience ; it would 
 greatly tend to prevent Profeflbrs ncglcdting SiricSlnefs of Life, and 
 tend to promote their Engagedncfs and Earneftncfs in their chriftian 
 Walk i and it would become fafhionable for iMen to fliew theirChrif- 
 tianity, more by an amiable difiinguifhed Bchavjoui, than by an a- 
 bundant and exccjflivc declaring their Experiences ; and we IhouM 
 get into the Way of appearing lively in Religion, more by being lively 
 in the Service of God and our Generation, than by the Livelinefsand 
 Forwardnefs of our Tongues, and making a Bufmefs of proclaiming 
 on the HoufeTops, with our Mouths, the holy and eminent A6^b and 
 Exercifes of our own Hearts ; andChriftians that are intimateFriends, 
 would tilk together of their Experiences and Comforts, in a Manner 
 better becoming chrilfian Humility and Modefty, and more to each 
 others Profit ; theirTongues not running before, but rather going be- 
 hind their H.inds and Eeet, after the prudent Example of the blefled 
 ApoHle, 2 Cor. i2. 6 ; and many Occafions of fpiritual Pride would 
 be cut ofF ; and fo a great Door fhut againfl the Devil ; and a great 
 many of the main ftumbling Blocks againft experimental and power- 
 ful Religion would be removed ; and Religion would be declared 
 and manifeftcd in fuch aWay,that inftead of hardeningSpe£lators, and 
 exceedingly promoting Infidelity andAtheifm, would above allThings 
 tend to convince Men that there is a Reality in Religion, and greatly 
 awaken them, and win them, by convincing their Confciences of the 
 Importance and Excellency of Religion. Thus the Light of Profef- 
 fors would fofhine before Men, that others feeing their good Works, 
 would glory their Father which is in Heaven. 
 
57\3Gfe5A®5fe5A®5AS5fe. (5fe(5^ (Sj^^if^^fSfCS^f^^K^f^ 
 
 ERRORS to Se correBed. 
 
 P Age 5. Line 9. for rigorous^ read vigorous, 1. 22 blot out voluntarily, 
 •*■ p. 9. lalt 1. but one, f. never^ r. ever. p. 17. L 5. fr. Bottom, r. 
 Difpenfations. p. 18. I. 13, 14. r. Exercije. p. 21. 1. 6. fr. B. f. //;^ 
 /for^ ofGod^ r. the Things of the fVord of God. p. 31. 1. 10 fr. B. r. 
 fuperlative. p. 35. 1. 22. r. Things that are. p. 36. 1. 6. fr.B. r. as are 
 fometimes. p. 42. 1. 20. r. Goliath, p. 44. 1. 22. f. wjwy, r. may. p. 47. 
 Jaft 1. but one, r. Page. p. 48. 1. 22. r. cried Jefus up. p. 57. 1. 17. r. 
 who really, p. 58. i. 7. r. Terrors, p. 65. i. 26. r. ^/^rz/j; Gc^. p. 68. 
 1. II. r. contrived ordering, laft 1. f. ^?//, r. 7ict. p. 75. 1. 3. t. feeing the 
 Son. p. 78. I. 13. f. exercife^ r. ^;^a^^. p. 85. I. 6. fr. B. r. Author, p. 
 86. I. 16. r. Z-^/w^. p. 94. 1. 10. r. Tejldment. \. 30. r. Vertues. p.ioo. 
 1. r I. fr. B. r. Difpofition. 1. 3. fr. B. f. ^^z;^, r. gives. 1. 2. fr. B. f. 
 ^t/V7i, r. /V. p. 106. 1. 8. fr. B. r. capable of. p. 116. I. 8. fr. B. x. you 
 may. p. 119. 1. 9. fr. B. r. previous Kncivledge. p. 121. 1. 22. r. the 
 EffeSi. p. 123. 1. II. fr. B. r. Benefit, p. 137. 1. 7. fr. B. f. indeed., 
 r. in. p. 140. 1. 4, 5. f. 7>i //;^ true Saint., r. /?z theLove of the trueSaint. 
 p. 146. 1. 12. f. z^^;', r. /. p. 148. ,1. 9. fr. B. r. ufed concerning God 
 in Scripture, p. 151. I. i, 2. r. and That is their Holinefs, p. 153. r. 
 Complacence, p. 156. I. 17. h\ot out and. p. 160. 1. I. r. Nature, p. 
 170. 1. 25. r.fpiritual. p. iq8. 1. 19. r. Afcenfion. 1. 22. blot o'dtof. 
 p. 199. 1. 12. fr. B. r. exercifing. p. 204. 1. 21. r. confounded, p. 217. 
 1. II. fr. B. blot out ( ). p. 220. 1. 30. blot out That. p. 238. 1, n. 
 f. <7J, r. is. p. 239. 1. 13. r. laid down. p. 240. 1. 18, 19. r. judged, 
 p. 243. 1. 15. f. and., X. of. p. 245. 1. 8. fr. B. blot out he. p. 247. 1. 
 5. r. wrapped, p. 255. I. ji. r. they are commonly, p. 304. laft 1. but 
 one, r. EPfS?. p. 308. 1. 12 and 19. r. pra^ifmg. p. 312. 1. 23. r. 
 Pra^ifers, p. 317. 1. i. r. Pra^ice. p. 334. 1. 9. fr. B. r. ejfeSiual. 
 
 The Errors in the Pointing are very many : I fhall only note two 
 or three that do efpecially break the Senfe. 
 
 p. 85. 1. 9. fr. B. at the Word them., the Paragraph is ended ; 
 whereas there fhould have been only a Comma, p. 92. 1. 8. after the 
 Word Sin., is a full Period, where fhould have been only a Comma. 
 So p. 241 . 1. f, after theWordC)5?r//? is a full Stop inftead of aComma, 
 
5i?^i?^i9 ^^p$9^M%^ ^^§T^9^<f^§^ ^9-M^^^ ^i'^l 
 
 'sj- 
 
 €^€;# €?##€? #!?#•## €p#€?# ##^? 
 
 A TABLE of the Contents 
 of the foregoing Treatife. 
 
 A. 
 
 ^j are, Page 4 — 6. Religion 
 •^ -^ confiftsmuch in them i — 4, 
 7 — 24. This appears from 
 their Nature 7, 8. From their being 
 very much theSpring of Mcn'sAdions 
 8, 9. FromFa*5l and Experience 9, 10. 
 From the holy Scriptures 10 — 13. 
 FromReligion'sbeingfummarily com- 
 prehended in Love 13 — 15. From In- 
 llances of the mod eminent Saints in 
 Scripture i 5 — 18. From the Example 
 of Chriil 18, 19. From the Religion 
 of Heaven 1 9 — 2 1 . From the Defign 
 of Ordinances 2 1 , 22. From the Na- 
 ture of Hardnefs of Heart 22 — 24 
 Affedions religious^ very high fome 
 Times from Impreflions on the Ima-f 
 gination 57, 1 06, 1 1 o, 1 1 1 , 1 1 2, 1 45, 
 177. Such Means to be defired as 
 tend to excite them 27. We have 
 Reafon to be afhamed that we have 
 no more of them 27 — 29. Prejudices 
 againft them 24 — 26. How in the 
 Saints in Heaven 19, 20. Falfe, their 
 pernicioas Tendency 25, 26, 178 
 'Tis no Sign that religious Jffe8t- 
 ovs arc gracious or otherwife, that they 
 are great 31, Sec. That they have 
 great bodily Effe^ls 34, Sec. That 
 they caufe Perfons to abound in reli- 
 gious Talk 38, Sec. That Perfons did 
 not make 'cm themfelves 40, &:c. 
 That they come with Textsof Scrip- 
 ture 44, &:c. That there is an Ap- 
 pearance of Love in them 4-, Sec. 
 Tiiatthey come in a certain Order 52 
 &c. 'That they difpofe Perfons to a- 
 bound in Duties of Worflap 63, Arc. 
 That they difpofe Perfons to abound 
 
 in external Praife 65, Sec. That they 
 make Perfons exceeding confident 67 
 &c. That they beget great Charity 
 in others ^ 79» ^f. 
 
 JffcSiiom gracious, arife from a fpi- 
 ritual Influence 92, Sec. Are found- 
 ed in the excellent Nature of divine 
 Things as they are in themfelves i 34 
 ^'C. Primarily founded in the moral 
 Excellency of divine Things I47,&c. 
 Arife from fpiritual Underftanding 
 1 58, SiC. From a fpiritual Convi6\ion 
 of the Judgment 1 8 2, &c. Attended 
 with evangelical Humiliation 199, Set. 
 Attended with a Change of Nature 
 226, &c. Attended with the Lamb- 
 like Dove-like Temper of Chrill: 230 
 Sec. EfFeft a Chriftian-Tendemefs of 
 Spirit 242, &:c. In a beautiful Sym- 
 metry and Proportion 249, Sec. At- 
 tended with fpiritualAppetite^c^Long- 
 ings 261, &c. Have their Exercife 
 and Fruit inChriitian Practice 268 Arc. 
 
 Jffciiicns of Hypocrites^ all from 
 Self-Love 146. Difproportionate and 
 monftrous 249, Sec. Unliable 256 — 
 258. FlowmoftbeforeCompany 25S 
 — 261. Why fometimesfo high 57, 
 145. Leave Men dead 230 
 
 Appetites^ fee Longings. 
 
 Application partinilar, of Promifcs, 
 what is, and what is not fpiritual 
 
 I 18, I IQ 
 
 AJfurance, is ordinarily attainable 
 67 — 69. A true one not enjoyed in 
 corrupt Frames 73, -4, 77 — -9. 89 
 — 91. Can't be maintain'd only on 
 old Experiences 77, 78. Not defin- 
 able in ill Frames 78, 79, 89. How 
 to be obtain'd 90, 9 1 . Cjoes not be- 
 fore a Faith of Dcpcndance 115,116 
 
 A 
 
A TABLE 
 
 A (rue one, its Concomitants 249 
 Attai7imevts in Religion, the higher 
 
 not without the lower 254 
 
 Attributes of God, natural and 
 
 moral, how diftinguifhed 148 
 
 Anjuak(}ungs, fee ConviBims. 
 B. 
 
 BACKSLIDING, what Kinds of 
 it are Evidences of Ilypocrify 
 274—277. 
 
 Beluf of the Truth of divine 
 Things. S€eCon^'i<^!o/K From Edu- 
 cation only, vain 185. From Hillory 
 ^d ancient Monuments only, infuffi- 
 cient 192, 293. What may arife 
 from Impreffions on the Imagination 
 197, 198, What may arife from a 
 falfe Hope 199 
 
 B(7ic^Dlnice, the Chara(ner of all 
 true Chriftians 239, 24a 
 
 Bodily Epas through the Affedi- 
 ons of the Soul 5, 6, 34. No Sign 
 to dillinguifh Affections 34, &c. 
 
 Boldmfs for Chrift, true and coun- 
 terfeit 235 — 237. Holy, in Prayer, 
 afalfeNotionofitcorredled246 — 248 
 C. 
 
 CALL of Chrift inward, a falfe 
 Nction of it refuted 115 — 117 
 
 Change of Nature, attends gracious 
 AfFeftions 226 — 230 
 
 Children, fee Little. 
 
 Chrijiian Spirit wherein It efpe- 
 cially confifts 231, 232 
 
 Clear Work of Grace, what is, and 
 what is not juftly fo called 62, 63 
 
 Common Illumination, how it differs 
 from fpiritualUnderftandingi67,- 169 
 
 Communion with God, what the 
 
 Phrafe imports 97. A falfe Notion 
 
 of it as tho' carried on by Impulfcs 
 
 117, 139 
 
 Confd nee, ftrong, no Sign to diftin- 
 guiQi Aliedions 67, &c. Why fo 
 great in Hypocrites 71,72. Falfe, 
 its Boifteroufnefs and Violence 70, 7 1 , 
 73. Often arifes from Impulfes and 
 fuppofed Revelations 72, 73. 117. 
 Is malntain'd in Hypocrites in wick- 
 ed Frames and Ways 73> 74 
 
 Cfl^vf^y^flw, wliy ^^Icd a l?eing born 
 
 again, created anew, raifed from the 
 dead, &c. 99, 100, 166. How often 
 renewed 229, 230 
 
 Con^iBions, preceed Comfort 52 
 — 56. Some are counterfeit and only 
 
 from Imagination 56 58. And 
 
 Terrors not the fame 56, 57. No 
 certain Sign of Converfion 60. In- 
 creafed by Grace 71, 72, 248. Hrnv 
 from the Spirit of God 10 1. Why 
 when great feem fmall 220, 221 
 
 Cai-viclion fpiritual of Truth, what 
 it is 186 — 196. Attends gracious 
 AiFedions 182 — 199. Its Counter- 
 feits 184, 197 — 199 
 
 Corruption more than Grace in the 
 beft Saints 2 1 3 
 
 D. 
 
 DEVIL, his Subtilty in, mingling 
 his Works with God's 25 
 
 Difficulties of Religion the proper 
 Trials of Sincerity i, 274, 312 — 
 —318. 
 
 Difcerning certainly the State of 
 others, none have fuch a Gift 80, &c. 
 342. 
 
 Difco<veries, of God's Glory, when 
 true, begin with a Senfe of the Beau- 
 ty of his moral Perfedion 150. \n 
 what Refpeds natural Men may have 
 great Difcoveries of God 155 — 157. 
 How common Difcoveries of God 
 may excite Joy and Praife 157. True> 
 reveal the Corruption of the Heart 
 212, 215. Falfe, hide Corruption 72^ 
 2 1 4. Spiritual, all transforming 226, 
 229. And Illuminations, the illCon- 
 fequence of judging chiefly by them 
 of others State 241 
 
 Divine, how gracious Qualities are 
 fo 97, 98 
 
 Di'vine Nature^ how Saints are Par- 
 takers.of it 96 — 98 
 
 Doubting of Saints concerning their 
 State, what are often the Caufes of it 
 71, 72. Not the fame with the Sin 
 of Unbelief 77. Profitable in ill 
 Frames 7^y79- 
 
 Duties of Worfliip, no Sign to dif- 
 
 tinguifli AiFeaions 63 &c. 
 
 EARNEST 
 
E 
 
 of the CON 
 
 E. 
 
 ARREST of the Sjiiit, what it 
 is 130, 131 
 
 Earm-Jhirfs in Religion nLCe/Tary to 
 Salvation 271, 272 
 
 E)7thnf:uftny wherein it confiils in 
 allitsVarielicsof Operation 1 76 — i S i 
 
 Error may be the Occafion of a 
 gracious Excrcilc ZG 
 
 E-iiiiencc cf the Truth of the Gofpcl, 
 internal, what 187 — 196. External, 
 its Ufc 195. That which is tlic 
 Ground of a faving Belief is more 
 than a meer Probability 193 — 195. 
 And is as it were intuitive 188 — 192 
 And is chiefly internal 1 8 7 — 1 96 
 
 Excellency of divine Things as in 
 themfelves, the firft Ground of gra- 
 cious AtFedions 139 — 146 
 
 Excrcifcs of Grace, immanent and 
 pradical " 306 — 309 
 
 Experience Chriftian, not properly 
 diftinguifhed from Pradlice 3 3 2 — 3 3 5 
 How the bell Evidence of a good 
 Eftate,/^/V. 
 
 Experimental Religion, {^inixxdWrdiC- 
 tice moll properly fo called 334, 335 
 
 ExtremeSy how the Devil drives to 
 them 25 
 
 F. 
 
 FJTTH, is never without fpiritual 
 Light and Sight 74 — 76. And 
 SioU, how they differ 74. Is not a 
 believing our State to be good 76, 77. 
 Is not a believing the Promifes are 
 made to us in particular 115. Falfe, 
 makes Chrift theMinifter of Sin 243 
 244 
 
 Fear of God^ the Temper of true 
 Chriflians 246 — 248. Attends a true 
 Chriftian Hope 248—250 
 
 FearSernjilcy and Love, one decays 
 as the other prevails 78,79, 132, 133 
 
 Feelings inward- 40 — 44 
 
 Feeling others talk of their Expe- 
 riences, no certain Sign of their G race 
 
 82,83 
 
 Firjl Work, many Hypocrites live 
 upon it and indulge their Sloth 264 
 —267 
 
 TENTS. 
 
 Forgi\ii:g S/irif, the Spirit of all 
 true Chrlftiaiis 238, 239 
 
 FortitiJe Chriftian, the NaLurc of 
 it 235—238 
 
 Frc.mcs^ living upon ihcm 75 
 
 Fruit, ii ii)at by which chicly we 
 muft judge of others 83 — 85. Sec 
 Vraciuc. 
 
 G. 
 
 GOOD, Sec moral 
 Grace, counterfeit, its great Rc- 
 femblance of true 81, 82. Saving, 
 differs from common in Nature and 
 Kind 98, 99. In what Refpcc^s it 
 does fo 102. 103. True, the Nature 
 of it to think it felf comparatively 
 fmall 211 — 218. Lefs than Corrup- 
 tion in thebeft 213. How an abiding 
 Principle of Nature 22S, 229 
 
 Graces all have their Counterfeits. 
 47—52. 81—84 
 Gratitude y fometimes meerly from 
 natural Principles 1 3 7 — 140. Gra- 
 cious, how it differs from common 
 140 — 142 
 H. 
 
 HARDNESS of Heart, Irreligi- 
 on confifts much in it 22 — 24. 
 An EfFea of falfe Affeaions 242, &:c. 
 
 Holirufs, the immediate Objefl of 
 a fpiritual Senfe and Appetite 152, 
 153. The primary objedive Ground 
 of gracious AfFedions 147 — 158. 
 The Beauty of all intelligent Beings 
 149, 150. 7'he Beauty of all natu- 
 ral Perfedions 150. The Beauty of 
 all divine Things i 50, 151. Oi God, 
 in Scripture comprehends all his mo- 
 ral Perfcdions 1 48 — i 50 
 
 Hope true, aflaultcd by Satan 7 1,72 
 Difcovers Corruption 72. Increafes 
 Convidion of Sin 71, 248. Has 
 greater Influence to make the Con- 
 science tender than Pear of Hell 245 
 Attended with godly Fear 250. Pre- 
 vails and decays with Love 78, 79 
 
 Hope of IljpocrittSjiior. alfauked by 
 Satan 71, 72. Hides the Corruption 
 of the Heart, and puts an End to 
 Convidlions 71, 72. Not fliaken by 
 
 tJicir 
 
A TABLE 
 
 their WickeJnefs 73, 74, Emboldens 
 them in Sin 242 — 245. Often from 
 Impulfes 72* 73 
 
 Hii7mliatio7i l^gnl, ufually precedes 
 the firft Comfort 53— 56. Its Na- 
 ture, and how it differs from Evan- 
 geiical 199. There are Counterfeits 
 ofitjS, 59. Why Perfons under 
 this Work feldorn know it in the 
 Time of it 220, 221 
 
 Hi'7nUiatton Ei'avgelical (fee Hu- 
 mility) what it is, and how it differs 
 from legal 199, 200. Attends all 
 gracious Affedions 199 — 226. The 
 moft difiicult Part of Self-denial 202, 
 203. Hypocrites make great Pre- 
 tences to it, but make an awkward 
 I^hew of it 204, 205 
 
 Huutilzty, (fee Humiliation) The 
 Notes c^ it 20& — 226. DifpofesPer- 
 fons to think their Grace fmall 207 
 — 21!^. Efpecially difpofes Perfons 
 to think their Humility fmall 218 — 
 222. A humble Behaviour dekribed 
 221 — 226. 
 
 Hypocrites, their great Refemblance 
 of true Saints 49 — 52. 58 — 63. 81 
 — 83. Often very forward and po- 
 ntive in determining others State 84. 
 Of two Sorts, by fome called legal 
 and evangelical 72. Why they talk 
 much about themfelVes and their 
 Experiences 145, 146. Their Reli- 
 gion difproportionate and monftrous, 
 249, &c. Their Inftability 256 — 258 
 Deficient as to fecret Religion 258 — 
 261. Their Earnellnefs in fceking 
 Chrift and Grace abates after their 
 fuppofed Converfion 264 — 267 
 
 IMJGJNATION, what it is 104, 
 105. By this only Satan has 
 Accefs to the Soul 178 — 181 
 
 ImprtJJiom on the Imagination^ what 
 they are 104, 105. They are no- 
 thing fpiritual 104 — 108. Notabove 
 the i'owcr of Satan 109, no. Often 
 jniftakcn for fpiritual Difcoveries and 
 why 105, 106. Sometimes attend 
 fpiritual Experiences no. Often 
 ttAVifc great Affeflions 1 10-— 1 1 2. 145, 
 
 177. Caufe Counterfeit Conviflions 
 of Sin 56 — 58, Affections founded 
 on them not gracious 1 10 — 1 12, 159 
 160. There is nothing of the Nature 
 of fpiritual Light in them 159, 160. 
 All Kinds of Enthufiafm confift in 
 them 176 — 179. By thefe mainly 
 the Devil confounds happy Revivals 
 of Religion 178. What Perfwafion, 
 of the Truth may arife from them 
 197, 198 
 Impulfes, or fec7ni7ig Re'velations, no 
 fpiritual Effedls 120 — 122, 169 — 171 
 Often feem to reveal Things thai 
 Perfons are moft fondly defirous of 
 72, 73. The Ground of the Hope 
 of many Hypocrites 72, 73, 115 — 
 118. 123 — 134. Occafion high and 
 
 tumultuous Affedions i 
 
 I7j 122,1333 
 
 145, 177. They that follow them, 
 though coining with Texts of Scrip- 
 ture, add to the Word of God 1 1 9, 
 1 20. With Texts of Scripture, no 
 more fpiritual than others 122, 171* 
 Affeftions founded on them not gra- 
 cious 122 
 
 In dive Hi ng of the Spirit 95 — 97 
 
 jfoy of the Hypocrite, in Himfelf 
 and how 143 — 146. Without Re- 
 verence 250. Without mourning for 
 Sin 250 — 252 
 
 Joy of a Sai7it, r\ot primarily foun- 
 ded in an Apprehenfion of God's 
 Love to him 143. Attended with 
 godly Fear 250. Attended with 
 godly Sorrow 250 — 252 
 
 Judging pofitivxly of others State, 
 
 the bell of Men infufficient for it 
 
 80 Sec. 342 
 
 Jujlif cation by Faith alone, what 
 Ufe of Works is, and what is not in- 
 confiftent with it 337 — 341 
 
 K. 
 
 KNQWLEDGE,{tG Underfanding. 
 Knops and Flowers in the Gol- 
 den Candleftick 285, 286 
 L. 
 
 LAMB -like Dovellke Spirit attends 
 gracious Affeftions 230 — 234, 
 Law, a Work of it precedes Com- 
 fort 52 — 56 
 
 Leading 
 
»/ the CONTENTS. 
 
 Leading of the Spirit, the Nature 
 of it 170 — 176 
 
 Legnl Do<flrine, a wrong Notion 
 of it correfled 337 — 341 
 
 Legal Spirit, fome that exclaim 
 mod againll it are the mofl guilty of 
 it 205 — 207. What it is 203. A 
 fubtil Thing, //vV/. 
 
 Little Childreyiy in what Refpecls 
 the Saints are as fuch 210, 225, 234, 
 235, 245, 246, 251. 
 
 Lively Chrijiians, what are the 
 proper Evidences of fuch 343 
 
 Lii'jng hy Faith ^vot hy Sight 74 — 79 
 
 Linking on Rxpericncrs and Framrs^ 
 ar.d 7iot 071 Chriji, a falfe and mifchie- 
 vous Notion of it 74 — 79. When 
 Perfons may truly be faid to do fo 
 79, 144, 145,205, 206. 
 
 Z^;/^/;/g-j religious, ftrangely difpro- 
 portionate in Hypocrites 255. Af- 
 fedions of Hypocrites extinguilh them 
 264. In Saints are higher as their 
 Attainments are higher 26i,&c. Gra- 
 cious, how diftinguiftied 267 
 
 Lcve, the Sum of all Religion i 3 
 — 15. How all other religious Af- 
 fedions flow from it 14,. 15, 50 — 52. 
 Is the Spirit of Adoption 78, 132. 
 Appearances of it without Grace 47, 
 48. All is not from Self- Love i 34, 
 135, And Fear call out one another 
 78, 79, 132, 133. Drawn out to 
 another as a Saint,, no certain Sign 
 he is fo 85— —87 
 
 Lonje to God, true, not originally 
 from Self-Love 134 — 146. How 
 natural Men have iome kind of it 
 i^y — 140. In the Saints, not firft 
 founded on a Perfwafion that God 
 
 lovesthefti 138 — 140. 142 144. 
 
 True, is primarily for God's Holinefs 
 147 — 158. Attended with Love to 
 Men 252. Is more powerful to pro- 
 mote earneft feeking of God and 
 Grace than legal Fear 265, 266 
 
 Lonje to Men, the Temper of all 
 true Chriftians 239, 240. Attends 
 Love to God 252. In Hypocrites 
 partial and confined 252, 253. True, 
 is tp both Soul and Body Z5$, 254 
 
 M. 
 
 M^7£573'andGreatri€fs of God, 
 there may be a great Sight of 
 it and nothing fpiritual 155 — 157 
 Mecknefs, the Temper of every 
 Chriftian 230 — 242 
 
 Mtlancholick Perfons, why remark- 
 ably fubjeft to Satanick Suggeflions 
 
 180 
 Mncy, the Temper of all true 
 Chriflians 240, 241. Graciou?, is 
 cxcrcifcd both to Men's Souls and 
 Ijodies 2^3, 254 
 
 Mtthod of Experirncfs y(cc Order 
 Mocking or Cody how H)'pocrites 
 are guilty o\ it 312 
 
 Moral Good and Evil, how dillin- 
 guilhed from natural 147, 148. Ex- 
 cellency, fee Holinefs 
 N. 
 
 NATURAL, fee Temper 
 "Natural and moral Pcrfedions 
 of God, how diftinguifh'd 147, 148 
 
 "Natural Good and E' 
 
 all that is 
 
 feen in common Illuminations and 
 Convidions 167 169, 197 
 
 Natural Men, who are fo called in 
 Scripture 92, 93. How they may 
 experience that which is new and 
 furprizing 103. How they may love 
 Vertue and hate Vice 168, 169 
 
 Natural P erf e^ ions of God, there 
 may be a great Sight of them with- 
 out Grace 155 157. Saints fee 
 
 them in abetter Manner than natural 
 Men I 58. A Sight of them caufes 
 legal Humiliation 199,200 
 
 OBEDIENCE of the Saint?, uni- 
 verfal 268 272, 279. Of^ 
 
 Hypocrites, not univerfal and perfe- 
 
 vering 287 29-2. See PraStice. 
 
 Order of Exferiencts, no Sign that 
 diftinguifties them 52, &c. Want of 
 fcnfiblc Diftindnel's in it no certain 
 Sign that Perfons are not converted 
 
 6 1 63, 30Q 302 
 
 P. 
 
 PERSEVERANCE in Chriflian 
 Pradice, in all true Saints 273 
 ■I 277^ 279. Xl\ natural Men 
 
 fait 
 
A TABLE 
 
 fail of 280, 281, 287 
 
 Pharaohy his Behaviour like 
 of Hypocrites 290 
 
 ■292 
 that 
 29] 
 
 Po<verty of Spirity the Nature of it 
 223, 224 
 Ponjoer of Godlinefs, wherein it 
 appears 7, 8, 278 
 
 Pratiice, is that chiefly by which 
 we mull judge of others 84, 85 
 
 Pradice Chrtfiian, the Nature of it 
 268 277, 303. A Sign of gra- 
 cious Affeftions 268, &c. Confifts 
 not only in Negatives 271, 272. The 
 Work a Chriftian is devoted to 272, 
 
 273. Saints perfevere in it 273 
 
 277, 279. Clofely connedted with 
 
 Grace 283 286. Found only in 
 
 true Saints 287 291. The chief 
 
 Sign of Grace to others 83 87, 
 
 292 304. Arguments to prove 
 
 it the chief Sign of Grace to others 
 
 292 296. How it is to be taken 
 
 as the chief Sign of Grace to others 
 
 297 304. How far it may be 
 
 vifible to others 302 304, Can 
 
 be no infallible Sign of Grace to o- 
 thers 304. Afure Evidence of Grace 
 to Men's own Confciences 304, 305. 
 
 In what Senfe it is fo 305 309, 
 
 326. The chief Evidence of Grace 
 to the Confeience 309 -332. Ex- 
 ternal and internal 306 309. 
 
 Grace made perfed in it 318, 319, 
 328, 329. An Evidence of Grace 
 chiefly inflfted on in Scripture 3 1 9 — 
 321. Spoken of as the greatefl: Evi- 
 dence inScripture 321 —324. Tlifc 
 
 chief Evidence made Ufe of at the 
 Dayof Judgment 324 — ■ — 326. The 
 chief Sign ofeachparticularGrace 327 
 ---3 3 2. The bed Evidence <^i theDc- 
 gree of Grace 332. How Chriftian- 
 Experience does efpecially confift in it 
 3 32--- 3 37, The great Confequeiice 
 of infilling much upon it as a Sign 
 of Grace 341 — 343. See Works. 
 Obedience. 
 
 Praijing God with the Mouth be- 
 ing much in it no Sign to diftinguilh 
 Affedions 6(j, &c. 
 
 -Prf«f^>/^ pathetical, profitable 27 
 Pride fpirituaU how hard to be 
 
 mortified idZ'^i^i^^^iOi^. The fame 
 with a legal Spirit 203. Commonly 
 attended with a great Conceit of, and 
 Pretenfions to Humility and Self- 
 
 emptinefs 207, 218 222. How 
 
 fecretandfubtil 207,223.Howit may 
 
 be difcover'd 207, 222. Makes 
 
 Perfons apt to think highly of their 
 Attainments in Religion 207 — 210, 
 214. Many Hypocrites take it up 
 in Exchange for Profanenefs and 
 Senfuality 203, 227 
 Principles fpiritual and natural, what 
 intended thereby 100 
 ProfeJJlon of Chrijlianity, what be- 
 longs to it 298 300. How far 
 
 to be made tjfc of in our judging of 
 others Goodnefs 297,298,301,302 
 Prcfejfors bright, often come to no- 
 thing 8 1 
 Promifes, the Manner of their com- 
 ing to the Mind, not the Ground of 
 true Faith 115. Abfolute, made to 
 a particular Perfon not the Ground 
 of the firll Aa of Faith 115. How 
 fpoken to particular Saints 1 1 8 
 
 QUINTESSENCE of fpiritual 
 Aff'eaions entirely diverfe from 
 aji mat natural Men can conceive of 
 102, 103 
 
 R. 
 
 RELATION of Experiences, no 
 certain Manifeflation of ano- 
 ther's State 79, kc. 293 296, 
 
 504. How far requiflte in order to 
 
 others Charity 30O 302 
 
 ' ReIigio?ii2i\{tf its bad Confcquences 
 25, 26, 178 
 Renfclations y fee Impulfts 
 Reverence i fee Fear 
 S. 
 
 SANCTIFICATION progrv&ffive, 
 how a continued Work of Coh- 
 verfion 229, 230 
 
 Satisfying Nature of fpiritual En- 
 joyments explain 'd 263 
 Scripture, doh't reveal toparticiili 
 Petfons their good Eftate, except hf 
 Confequence 76, 119, 160. A con- 
 fufed Notion about its fpiritual Mean- 
 ing 
 
•/ the CONTENTS. 
 
 jng confuted 169, 170. Howftrid- 
 ]y to be regarded as our Rule with 
 Refpect to Signs of Grace 321, 341, 
 342. Sec Word of God. 
 
 Seal of the Spirit, what it is 125, 
 J 26. See Witnefs. 
 
 Secret Religion, the Delight of all 
 true Saints 258— -. — 261 
 
 Seeking and driving afier Chrill: and 
 Grace abates in Hypocrites after fup- 
 pofed Converfion, butincreafes ^fter 
 true Converfion 265 —267 
 
 Self-denial, wherein it confifts 202, 
 203. Sincere Godlinefs very much 
 confifls in it 282 
 
 Self Examination, not the chief 
 Means of Afiurance 90, 91 
 
 Self-Lo've, not the Foundation of all 
 other Love 134, 135. Not the firft 
 Ground of gracious Affections 134 
 
 — ^ 146. The Way in which it 
 
 may be the Ground of a Sort of Love 
 to God 134, 135, 137 — 140. How 
 it may have a Hand in true Love to 
 
 God 140, 142. How it 
 
 may have a hand in the Joy of true 
 Saints 143, 144 
 
 Senfe a ncwo fpiritruil one,\x\. the 
 regenerate 99, 100, 162. The Beau- 
 ty of Holinefs its immediate Object 
 
 Senfe of Heart, how it dificrs from 
 fpeculative Knowledge 163, 164 
 
 Shibboleth, what is the true one to 
 diiiinguifh Saints from Hypocrites 
 
 84, 85 
 
 Signs of Grace, what is and what 
 is not to be expected from them 88, 
 &c. None will fatisfy Saints that 
 are low in. Grace, and in ill Frames 
 
 77 79.89 9» 
 
 Sin, its infinite Evil 213 
 Scrrciv for Sin, attends the Com- 
 forts of true Saints , 250 252 
 
 When true is chiefly for Men's own 
 Sins 254 
 
 Spirit and Temper Perfoni are of we 
 fhould judge more by it of the State 
 Perfons are in than by Illuminations 
 and Difcoveries 24 1 
 
 Spirit of Bondage and Adoption, 
 
 what they are 78, 132. How thty 
 call out one another 78, 79, i 32, 1 33 
 
 Spirit of God, bow it influences the 
 
 Minds of natural Men 95 97, 
 
 100, Id, !68. Is the Sum of the 
 
 Inheritance Chrift has purchafcd \ 30, 
 
 : .' • * 131 
 
 Spiritual, what the ordinary Mean- 
 ing of theKpithet in Scripture 92,40. 
 How the Saints and their peculiar 
 Qualities are fo called 92 — 98 
 
 Spiritual Meaning, fee Scripture 
 
 Spiritual, fupematdral and divine 
 Influences diflinguifh gracious Affec- 
 tions 92, 4c. 
 
 Spiritual Pride, fee Pride 
 
 supernatural, how gracious Quali- 
 ties are fo 99 
 
 Symmetry and Proportion in graci- 
 ous Affections 249, &c. 
 
 T. 
 •^ I ^ALK, much and eamefl, no 
 X Sign to diftinguifh Affections 
 38, (Sec. Of Experiences, there is an 
 Exeefs in it 39, 40, 343. Of Hy- 
 pocrites, why fo much about them- 
 felves and their own Experiences 
 
 145' H^ 
 
 Tafe of the Mind, fpiritual, its im- 
 mediate Object is the Beauty of Ho- 
 linefs 152, 153. Of Actions 172 — 
 176. Natural, what it is 173,174 
 
 Tafing the Love of Chrift, what 
 is falily fo called 105, 117, 123, 176 
 
 Temper natural, the Effect of 
 
 Grace with Refpect to it, and what 
 
 Allowances muft be made for it 228, 
 
 241, 242, 332 
 
 Tendetne/s of Heart, how much true 
 Religion confifts in it 23, 24. How 
 a Sign of gracious Affection 242,&c. 
 
 Terrors, not the fame with Qon- 
 i76?iV-f, of Confclence 56, 57. Gii^at, 
 no Sign of true Comfort following 
 
 . 56 — 58 
 
 Texts of Scripture coming fuddenly 
 and remarkably to the Mind, nO Sign 
 to dilllnguilTi Affections 44, &-c. Thus 
 DO fpiritual Effect 112, 113. Affec- 
 tions founded on this Effect not gra- 
 
 cious 
 
 3" 
 
 )j 
 
 160. 
 
 Affections 
 founded 
 
A T A B L E, &c. 
 
 founded on this Way of the coming 
 of Texts not properly excited by the 
 Word of God 1 19, 120. High Af- 
 fections fometime arifmg hence 113, 
 114. The Manner in which many 
 are deluded by this 115,— 1 19, 160. 
 This is no immediate Teftimony from 
 God, ibid. 
 
 Tra'vailing for Souls, when to be 
 fufpected 253, In true Saints is chief- 
 ly in fecret Places 259 
 
 Trials, what they are 274. Why 
 the Difficulties of Religion are fo 
 called I, 312—315. ProfefTors in 
 general meet with them 274, 312 — 
 314. The main Proof of the State 
 of Profeflbrs 3 1 2, 3 1 8 
 
 Trufting God in the dark 74, &c. 
 In Chrift for Salvation, the true No- 
 tion of it 329, 330 
 U. 
 
 UNDERSTANDING fpiritual. 
 There is fuch a Thing 162. 
 Wherein it confiils 162—166. Dif- 
 ference between it and common Illu- 
 mination 167 — 169. Don't confift 
 in a Revelation of new Propofitions 
 169. Don't confift in opening the 
 Hiyflical Meaning of the Parables and 
 Allegories of Scripture 169, 170. 
 Don't confift" in immediate Revelati- 
 on of Duties required 170, 171. 
 The Foundation of all gracious Af- 
 fections and Exercifes of Mind 74 — 
 76. 158— -182. The various Coun- 
 terfeits of it 176, 177. How it dif- 
 .^ ^^ 
 
 fers from fpeculative Knd^ledge 1 63 j 
 1 64. Caufes a Perfon to think he 
 knows but little 71, 211, 212, 217, 
 218, The Importance and Extent 
 of it 165, 166. Of the Scripture,its 
 Nature 171, 172 
 Union vital, between Chrift and Be- 
 lievers, its Nature 95 07 
 
 W. 
 
 WITNESS of the Spirit that^ve 
 are the Children of God, falfly 
 fuppofed to be of the Nature of a 
 Revelation 72, 73, 120-— 134. What 
 it is, ibid. Vain Affections from a 
 falfe Notion of it 122, 133. What 
 isfaid of it Rom. 8. 16. explaln'd 131 
 ---133. Efpecially given in fpiritual 
 Practice 336, 337 
 
 Witnefs immediate of God's Love 
 to a particular Perfon,not the Ground 
 of iirft Faith 115, ii6 
 
 Witneffes of the Truth of the Go- 
 fpel, how the Saints are fo 194, 195 
 
 Word of God, added to by thofe 
 that follow Impulfes, though wiih 
 Texts of Scripturs 119, 120, 172. 
 See Scripture 
 
 Works. See Praftice. What Im- 
 provement of them is inconfiftent 
 withGrace,and what is not 337---341 
 
 Worjhip. See Duties 
 
 Z. 
 
 ZEAL, Chriftian, the Nature of 
 f it 238. Chiefly againft Men's 
 own Sins 238, 254, 255. Falfe,not 
 againft Sin in general 255 
 
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