m m ,• SCS <&\W -^ (*. -j(S\srd. Cant. ii. 12. \\. The flowers appear on the earth, the time of the finoing of birds is come, and the voice of the turtle is heard in our land The fig-tree putteth forth her green figs and the vines with the tender grape give a good f.nell. Ver. I $■• Take us the foies, the little foxes which fpoil th« ▼ines : for our vines have tender grapes. EDINBURGH: Printed by John Gray, For E. & C. Dillt, in the Poultry, London; and J. Wood, Edinburgh. Mdcclxxii. THE PREFACE. THere is no queftion whatsoever, that is of greater import- ance to mankind, and that it more concerns every in- dividual perfon to be well refolved in, than this, What are the difiinguifhing qualifications of thofe that are in favour 'with God % and intitled to his eternal re-wards ? Or, which comes to the fame thing, What is the nature of true religion ? and -wherein do lie the difiinguifhing notes of that virtue and holinefs, that is ac- ceptable in the fight of God ? But though it be of fuch import- ance, and though we have clear and abundant light in the word of God to direct us in this matter, yet there is no one point, wherein profefling Chriflians 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 manifeffc the truth of that of our Saviour, Strait is the gate, and narrow is the way y that leads to life, and few there be that find it* The confideration of thefe things has long engaged me to at- tend to this matter, with the utmoft diligence and care, and exattnefs of fearch and inquiry, that I have been capable of: it is a fubject on which my mind has been peculiarly intent, ever fince I firft entered on the ftudy of divinity. — But as to the fuccefs of my inquiries, it muft be left to the judgement of the reader of the following treatife. I am fenfible it is much more difficult to judge impartially of that which is the fubject. of this difcourfe, in the midft of the dull and fmoke of fuch a ftate of controvert)", as this land is how in, about things of this nature : as it is more difficult to write impartially, fo it is more difficult to read impartially. — Many will probably be hurt in their fpirits, to find fo much that appertains to religious affection, here condemned : and perhaps indignation and contempt will be excited in others, by finding fo much here juftified and approved. And it may be, fome will be ready to charge me with inconfiftence with myfelf, in fo much approving fome things, and fo much condemning A 2 other* j iv The P R E F A C E. others; as I have found, this has always been obje&ed to me by fome, ever fince the beginning of our late controverfies about religion. It is a hard tiling to be a hearty zealous friend of what has been good and glorious, in the late extraordinary ap- pcarances, 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, but fully perfuaded, we (hall never be in the way of truth, nor go on in a way acceptable to God, and tending to the advancement of Chrill's kingdom, till we do fo. Theje is indeed fomething very myfterious in it, that fo much good, and fo much bad, fliould be mixed together in the church of God : as it is a myfte- rious thing, and what has puzzled and amazed many a good Chriftian, thac there fhould be that which is fo divine and pre- cious, as the faving grace of God, and the new and divine na- ture, dwelling in the fame heart, with fo much corruption, hy- pocrify, and iniquity, in a particular faint. Yet neither of thefe, is more myftericus than real. And neither of them is a new or rare thing. It is no new thing, that much falfe reli- gion fhould prevail, at a time of great reviving of true religion ; and that at fuch a time, multitudes of hypocrites mould fpring up among true faints. It was fo in that great reformation, and revival of religion, that was in Jofiah's time ; as appears by Jer. iii. 10. and iv. 3. 4. and alfo by the great apoftafy that there was in the land, fo foon after his reign. So it was in that great out-pouring of the Spirit upon the Jews, that was in the days of John the Baptifl ; as appears by the great apoftafy of that peo- ple, fo focn after fo general an awakening, and the temporary religious comforts and joys of many ; John v. 35. Te were will' ing for a feafon to rejoice in his light. So it was in thofe great commotions that were among the multitude, cccafioned by the preaching of Jefus Chi ill: Of the many that were then called, but few were chofen ; of the multitude that were roufed and affecTled by his preaching, and at one time or other appear- ed mightily engaged, full of admiration of Chrift, and eleva- ted with joy, but few were true difciples, that flood the fhock 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 after- wards drove away ; and the heap of wheat that was left, was comparatively imall ; as appears abundantly, by the hiftory of the New Teftament. So it was in that great out-pouring of the Spirit that was in the apoilles days ; as appears by Matth. xx iv. The P R E F A C E. t xxiv. io. — 13. Gal. Hi. I. and iv. II. 15. Phil. ii. 21. and iii. 18. 19. ; and the two epiftles to the Corinthians, and many- other parto of the New Teftament. And fo it was in the greaf reformation from Popery — It appears plainly to have been in the vifible church of God, in times of great reviving of religion, from time to time, as it is with the fruit-trees in the fpring; there are a multitude of bloffoms ; all which appear fair and beautiful, and there is a promifing appearance of young fruits : but many of them are but of (hort continuance, they foon fall off, and never come to maturity. Not that it is to be fuppofed that it will always be fo : for though there never will, in this world, be an entire purity; ei- ther in particular faints, in a perfect, freedom from mixtures of corruption; or in the church of God, without any mixture of hypocrites with faints, and counterfeit religion, and falfe ap- pearances of grace, with true religion and real holinefs : yet, it is evident, that there will come a time of much greater purity in the church of God, than has been in ages paft; it is plain by thefe texts of fcripture, If. Iii. 1. Ezek. xliv. 6. 7. 9. Joel iii, 17. Zech. xiv. 21. Pfal. lxix. 32. 35. 36. If. xxxv. 8. 10. Chap. iv. 3. 4. Ezek. xx. 38. Pfal. xxxvii. 9. io. 11. 29. And one great reafon of it will be, that at that time, God will give much greater light to his people, to diltinguim between true religion and its counterfeits; Mai iii. 3. And he JJjall fit as a refiner and purifier of filver : and he jhall purify thefons of Levi, and purge them as gold and filver, that they may offer to the Lord an offering in right eoufnejs. With ver 18. which is a conti- nuation of the prophecy of the fame happy times, Then fhall ye return, and difcern between the righteous and the wicked; between him that ferveth Cod, and him that ferveth him not. It is by the mixture of counterfeit religion with true, not dif- cerned and diftinguifhed, that the devil has had his greatefl ad- vantage againft the caufe and kingdom of Chrift, all along, hi- therto. It is plainly by this means, principally, that he has prevailed againft all revivings of religion, that ever have been, fince the firft founding of the Chriftian church. By this, he hurt the caufe of Chriftianity, in, and after the apoltolic age, much more than by all the perfections of both Jews and Hea- thens : the apoftles, in all their epiftles, fhew themfelves much moie concerned at the former mifchief, than the latter. By this, Satan prevailed againft the reformation, begun by Luther, Zuinglius, be* to put a flop to its progrefs., and bring it into difgrace ; vi The P R E F A C E. difgrace; ten times more, than by all thofe bloody, cruel, and before unheard-of perfections of the church of Rome. By this printipaliy, has he prevailed againft revivals of religion, that have been in our nation fmce the reformation. By this he prevailed againit New- England, to quench the love, and fpoil the joy of her efpoufals, about an hundred years ago. And I think, I have had opportunity enough to fee plainly, that by this, the dtvil has prevailed againft the late, great revival of re- ligion in New-England) fo happy and promising in its begin- ning: here molt evidently has been the main advantage Satan has had againit us ; by this he has foiled us ; it is by this means, that the daughter of Zion in this land, now lies on the ground, in fuch piteous circumftances, as we now behold her j with her garments rent, her lace disfigured, her nakednefs expofed, her limbs broken, and weltering in the blood of her own wounds, and in no wife able to arife ; 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 : the Lord hath command- ed concerning Jacob, that his adverfaries fhall be round about him : Jcrv.Jalem is as a menjlruous woman among them. I have fcen the devil prevail the fame way, againft two great revivings of religion in this country. — Satan goes on with mankind, as he began with them. He prevailed againft our firft parents, and caft them out of paradife, and fuddenly brought all their happinefs and glory to an end, by appearing to be a friend to their happy paradifaic ftate, and pretending to advance it to higher degrees. So the fame cunning ferpent, that beguiled Eve through his fubtilty, by perverting us from the fimplicity that is in Chrift, hath fuddenly prevailed to deprive us of that fair profpect, we had a little while ago, of a kind of paradifaic ftate of the church of God in New-England. After religion has revived in the church of God, and ene- mies appear, people that are engaged to defend its caufe, are commonly molt expofed, where they are lead fenfible of danger. While they are wholly intent upon the oppofition that appears openly before them, to make head againit that, and do neglect carefully to look all round them, the devil comes behind them, and gives a fatal (lab unfeen; and has opportunity to give a more home ftroke, and wound the deeper, becaufe he (hikes at his leifure, and according to his pleafure, being obilru&ed by no guard or refiftanee. And fo it is likely ever to be in the church, whenever reli- gion The P R E F A C E. vii rion revives remarkably, till we have learned well to diftinguifb between true and falfe religion, between faving affe&ions and experiences, and thofe manifold fair mews, and gliftering ap- pearances, by which they are counterfeited ; the confequencel of which, when they are not diitinguifhed, are often inexpref- fibly dreadful. By this means, the devil gratifies himielf, by bringing it to pafs, that that mould be ofr'tiid to God, by mul- titudes, under a notion of a pleafing acceptable fervice to him, that is indeed above all things abominable to him. By this means, he deceives great multitudes about the ltate of their fouls; making tbem think they are fomething, when they are nothing ; and fo eternally undoes them : and not only fo, but eftablimes many in a ftrong confidence of their eminent holi- nefs, who are in God's fight, fome of the vileft of hypocrites. By this means, he many ways damps and wounds religion in the hearts of the faints, obfeures and deforms it by corrupt mix- tures, caufes their religious affections wofully to degenerate, and fometimes for a confiderable time, to be like the manna, that bred worms and (lank ; and dreadtully enfnares and con- founds the minds of others of the faints, and brings them into great difficulties and temptation, and entangles them in a wil- dernefs, out of which they can by no means extricate them* felves. By this means, Satan mightily encourages the hearts of open enemies of religion, and ftrengthens their hands, and fills them with weapons, and makes ftrong their fortreiTes; when at the fame time, religion and the church of God lie ex- pofed to them, as a city without walls. By this means, he brings it to pafs, that men work wickednefs under a notion of doing God fervice, and fo fin without reftraint, yea with ear- ner! forwardnefs and zeal, and with all their might. By tins means, he brings in even the friends of religion, infenlibly to themfelves, to do the work of enemies, by deftroying religion in a far more effectual manner than open enemies can do, un- der a notion of advancing it. By this means, the devil fcatters the flock of Chrift, and fets them one againft another, and that with great heat of fpirit, under a notion of zeal for God ; and religion by degrees, degenerates into vain jangling ; and during the ftrife, Satan leads both parties far out of the right way, dri- ving each to great extremes, one on the right hand, and the other on the left, according as he finds they are molt inclined, or moft eafily moved and fwayed, till the right path in the middle is almoft wholly neglected. And in the midft of this confufion, the devil has great opportunity to advance his own intereft, and make it ftrong in ways innumerable, and get the government viii The PREFACE. 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 minds 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, whe- ther there be any thing at all in religion ; and herefy, and infi- delity, and atheifm greatly prevail. Therefore, it greatly concerns us to ufe our utmoft endea- vours, clearly to difcern, and have it well fettled and eftablifh- ed, wherein true religion does confift. Till this be done, it may be expected that great revivings of religion will be but of fhort continuance: till this be done, there is but little good to be expected of all our warm debates, in converfation and from the prefs, not knowing clearly and diftin£Uy what we ought to contend for. My defign is to contribute my mite, and ufe my beft (how- ever feeble) endeavours to this end, in the enfuing treatife : wherein it muft be noted, that my defign is fomewhat diverfe from the defign of what I have formerly publifhed, which was to fhew the diftinguifhing marks of a work of the Spirit of God 9 including both his common and faving operations ; but what I aim at now, is to (hew the nature and figns of the gracious ope- rations of God's Spirit, by which they are to be diftinguifhed from all things whatfoever that the minds of men are the fub- jects of, which are not of a faving nature. If I have fucceeded in this my aim, in any tolerable meafure, I hope it will tend to promote the intereft of religion. And whether I have fucceed- ed to bring any light to this fubjecl:, or no, and however my attempt may be reproached, in thefe captious, cenforious times, I hope in the mercy of a gracious and righteous God, for the acceptance of the fincerity of my endeavours ; and hope alfo, for the candour and prayers of the true followers of the meek and charitable Lamb of God. PART PART I. Concerning the Nature of the Affedions, and their Importance in Religion. i Peter i. 8. Whom having not feen, ye love ; in ivhom though nsiu ye fee him not, yet believing, ye rejoice with joy unfpeakable, and J nil of glory. IN thefe words, the apoftle reprefents the ftate of the minds of the Chiiflians he wrote to, under the perfecutions they were then the fubjecls of. Thefe perfecutions are what he has refpecl to, in the two preceding verfes, when he fpeaks of the trial of their faith, and of their being in heavinejs through manifold temptations. 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 di- ftinguim between true religion and falfe, and to caufe the dif- ference between them evidently to appear. Hence they are called by the name of trials, in the verfc nextly preceding the text, and in innumerable other places : they try the faith and religion ot profefTois, of what fort it is, as apparent gold is tried in the fiie, and manifefted, whether it be true gold or no. And the iaith ot true Chriflians being thus tried and proved to be true, is found to praife, and honour, ana glory ; as in that preceding verfe. And then, thefe trials are of further benefit to true religion ; they not only maniren the truth of it, but they make its genu- ine beauty and amiablene/s remarkably to appear. True viitue never appears fo lovtly, as when it is moft opprelTed : and the divine excellency of real Chriilianity, is never exhibited with fuch advantage, as when under the greateft trials : then it is that true faith appears much more precious than gold ; and up- en this account, is found to praife, and honour , and glory. B An* 2 The Nature and Importance Parti. And again, another benefit that fuch trials are of to true re- ligion, is, that they purify and increafe it. They not only ma- nifeft it to be true, but alfo tend to refine it, and deliver it from thofe mixtures of that which is falfe, which incumber and im- pede it ; that nothing may be left but that which is true. They tend to caufe the amiablenefs of true religion to appear to the beft advantage, as was before obferved ; and not only fo, but they tend to increafe its beauty, by eftablifliing and confirming it, and making it more lively and vigorous, and purifying it from thofe things that obfcured its luftre and glory. As gold that is tried in the fire, is purged from its alloy, and all re- mainders 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 unto praife, and honour, and glory. The apoflle feems to have refpe£t to each of thefe benefits, that perfections are of to true religion, in the verfc preceding the text. And in the text, the apoflle obferves how true religion ope- rated in the Chriftians he wrote to, under their perfecutions, whereby thefe benefits of perfecution appeared in them ; or what manner of operation of true religion, in them, it was, where- by their i ligion, under perfecution, was manifefted to be true religion, and eminently appeared in the genuine beauty and amiablenefs of true religion, and alfo appeared to be increased and purified^ and fo was like to be found unto praife, and ho- iiour> and glory, at the appearing of Jefus Chrifi. And there were two kinds of operation, or exercife of true religion, in them, under their fufFerings, that the apoflle takes notice of in the text, wherein thefe benefits appeared. i . Love to Chrifi ; Whom having not feen, ye love. The world was ready to wonder, what ftrange principle it was, that influ- enced them to expofe themfelves to fo great fufFerings, to for- f.ike the things that were feen, and renounce all that was dear and pleafant, which was the object of fenfe. They feemed to the men of the world about them, as though they were befide themfelves, and to acl as though they hated themfelves; there was nothing in their view, that could induce them thus to fuf- fer, and fupport them under, and carry them through fuch trials. But although there was nothing that was feen, nothing that the world faw, or that the Chiillians themfelves ever faw with their bodily eyes, that thus influenced and fupported them, yet they had a fupematural principle of love to fomething un- fieri i they loved Jefus Chrifi, for they faw him fpiritually, whom or religious Affections. 3 whom the world faw not, and whom they themfelves had ne- ver feen with bodily eyes. 2. Joy in Cbrift. Though their outward fufferings were ve- ry grievous, yet their inward fpiritual joys were greater than their fufferings ; and thefe fuppoi ted them, and enabled them to fuffer with chearfulnefs. There are two things which the apoftle takes nrtice of in the text concerning this joy. I. The manner in which it rifes, the way in which Chrift, though unfeen, is the foundation of it, viz. by faith ; which is the evidence of things not feen ; /;: whom, though now ye fee him not, yet believing, ye rejoice. — 2. The nature of this joy ; unfpeakable, and full of glory. Un- fpeakable in the kind of it ; very different from worldly joys, and carnal delights-, of a vaftly more pure, fublime, and heavenly nature, being fomething fupernatural, and truly divine, and fo ineffably excellent; the fublimity and exquifite fweetnefs of which, there were no words to fet forth. Unfpeakable alfo in degree ; it pleafing God to give them this holy joy, with a libe- ral hand, and in large meafure, in their ftate of perfecution. Their joy was/W? of glory. Although the joy was unfpeak- able, and no words were fufficient to defcribe it ; yet fomething might be faid of it, and no words more fit to reprefent its ex- cellency 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 re- joicing, that did not corrupt and debafe the mind, as many car- nal joys do ; but did greatly beautify and dignify it : it was a prelibation of the joy of heaven, that raifed their minds to a de- gree of heavenly bleffednefs ; it filled their minds with the light of God's glory, and made them themfelves to fhine with fome communication of that glory. Hence the proportion or doctrine, that I would raife from thefe words is this, DOCT. True religion, in great part, conjijls in holy a fee tiens. We fee that the apoftle, in obferving and remarking the operations and exercifes of religion, in the Chriftians he wrote to, wherein their religion appeared to be true and of the right kind, when it had its greateft trial of what fort 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. B 2 from 4 The Nature of Parti. from its drofs and mixtures of that which was not true, and when religion appeared in them moft in its genuine excellency and native beauty, and was found to praife, and honour, and glory i he tingles out the religious affections of love and joy, that were then in exercife in them : thefe are the exercifes of religion he takes notice of, wherein their religion did thus ap- pear true and pure, and in its proper glory. Here I would, I. Shew what is intended bv the affetlions. II. Obferve fome things which make it evident* that a great part of true religion lies in the affections. I. It may be inquired, what the affections of the mind are ? I anfwer, The affections are no other, than the more vigo- rous and fenfible exercifes of the inclination and will of the foul. God has endued the foul with two faculties : One is that by which it is capable of perception and fpeculation, or by which it difcerns, and views, and judges of things j which is called the understanding. The other faculty is that by which the foul does not merely perceive and view things, but is fome way in- clined with refpect to the things it views or confiders *, either is inclined to them, or is difinclined, and averfe from them .- or is the faculty by which the foul does not behold things, as an indifferent unaffected fpeclator, but either as liking or difliking, pleafed or difpleafed, approving or rejecting. This faculty is called by various names : it is fometimes called the inclination : and, as it has refpect to the actions that are determined and go- verned by it, is called the will : and the mind, with regard to the exercifes of this faculty, is oden called the heart. The exercifes of this faculty are of two forts ; either thofe by which the foul is carried out towards the things that are in view, in approving of them, being pleafed with them, and in- clined to them ; or thofe in which the foul oppofes the things that are in view, in difapproving them, and in being difpleafed with them, averfe from them, and rejecting them. And as the exercifes of the inclination and will of the foul are various in their kinds, fo they are much more various in their degrees. There are fome exercifes of pleafednefs or dif- pleafednefs, inclination or difinclination, wherein the foul is carried but a little beyond a ftate of perfect indifference. And there are other degrees above this, wherein the approbation or diilike, pleafednefs or avcrlion, are ftronger ; wherein we may rife the Affections. s rife higher and higher, till the foul comes to act vigoroufly and fenfibly, and the actings of the foul are with that llrength, that (through the laws of the union which the Creator has fixed be- tween foul and body) the motion of the blood and animal fpi- rits begins to be fenfibly altered; whence oftentimes ariies feme bodily fenfation, efpecially 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 ia- culty, 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 affetlions. The willy and the affetlions of the foul, are not two faculties ; the affections are not effentially diftinct from the will, nor do they differ from the mere actings of the will and inclination of the foul, but only in the livelinefs and fenfibl nefs of exercife. It muft be confeffed, that language is here fomewhat imper- fect, and the meaning of words in a confiderable meafure ioofe and unfixed, and not piecifely limited by cuftom, which governs the ufe of language. In fome fenfe, the affection of the foul differs nothing at all from the will apd inclination, and the will never is in any exercife any further than it is affeEled ; it is not moved out of a ftate of perfect: indifference, any other- wife than as it is affefted one way or other, and acts nothing any further. But yet there are many actings of the will and inclination, that are not fo commonly called affetlions : in eve- ry thing we do, wherein we act voluntarily, there is an exercife of the will and inclination, it is our inclination that governs us in our actions : but all the actings of the inclination and will, in all our common actions of life, are not ordinarily called af- fections- Yet, what are commonly called affections are not effentially different from them, but only in the degree and manner of exercife. In every act of the wijl whatfoever, the foul either likes or diflikes, is either inclined or difinclined to what is in view : thefe are not effentially different from thofe affections of love and hatred : that liking or inclination of the foul to a thing, if it be in a high degree, and be vigorous and lively, is the very fame thing with the affection of love : and that difliking and difinclining, if in a great degree, is the very fame with hatred. In every act of the will for, or towards fomething not prefent, the foul is in fome degree inclined to that thing; and that inclination, if in a confiderable degree, is the very fame with the affection of dcfire. And in every degree of the act of the will, wherein the foul approves of fomething prefent, there is a degree of pleafednefs ; and that pleafednels, 6 The Nature of Part I. pleafednefs, if it be in a confiderable degree, is the very fame with the affection of joy or delight. And if the will difap- pToves of what is prefent, the foul is in fome degree difpleafed, and if that difpleafednefs be great, it is the very fame with the affection of grief or for row. Such feems to be our nature, and fuch the laws of the union of foul and body, that there never is in any cafe whatfoever, any lively and vigorous exercife of the will or inclination of the foul, without fome effect upon the body, in fome alteration of the motion of its fluids, and efpecially of the animal fpirits. And on the other hand, from the fame laws of the union of foul and body, the conftitution of the body, and the motion of its fluids, may promote the exercife of the affections. But yet, it is not the body, but the mind only, that is the proper feat of the affections. The body of man is no more capable of being really the fubject of love or hatred, joy or forrow, fear or hope, than the body of a tree, or than the fame body of man is ca- pable of thinking and underftanding. As it is the foul only that has ideas, fo it is the foul only that is pleafed or difpleafed with its ideas. As it is the foul only that thinks, fo it is the foul only that loves or hates, rejoices or is grieved at what it thinks of. Nor are thefe motions of the animal fpirits, and fluids of the body, any thing properly belong- ing to the nature of the affections ; though they always ac- company them, in the prefent ftate; but are only effects or concomitants of the affections, that are entirely diftinct from the affections themfelves, and no way effential to them ; fo that an unbodied fpirit may be as capable of love and hatred, joy or forrow, hope or fear, or other affections, as one that is united to a body. The affetlions and paffions are frequently fpoken of as the fame ; and yet, in the more common ufe of fpeech, there is in fome refpect a difference ; and ajfetlion is a word, that in its or- dinary fignification, feems to be fomething more extenfiv? than paffion, being ufed for all vigorous lively actings of the will or inclination ; but paffion for thofe that are more fudden, and whofe effects on the animal fpirits are more violent, and the mind more overpowered, and lefs in its own command. As all the exercifes of the inclination and will, are either in approving and liking, or difapproving and rejecting; fo 'he affections are of two forts ; they are thofe by which the foul is Carried out to what is in view, cleaving to it, or fccking it ; or thofe by which it is averfe/rem it, and oppofes it. Of the former fort are love, dsfire, hope, joy, gratitude, com- placence. the Affections. 7 placence. Of the latter kind, are hatred, fear, anger, grief, and fuch like ; which it is needlefs now to Itand 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 of the former kind, towards the perfon faltering, and fomething of the latter, to- wards what he fuffers. And fo in zeal, there is in it high ap- prsbation of fome perfon or thing, together with vigorous oppo- Jit ion to what is conceived to be contrary to it. There are other mixed affections that might be alfo men- tioned, but I haiten to II. The fecond thing propofed, which was, to obferve fome things that render it evident, that true religion, in great pjrt, confifts in the affections. And here, 1. What has been faid of the nature of the affections, makes this evident, and may be fumcient, without adding any thing further, to put this matter out of doubt : for who will deny that true religion conlifts in a great meafure, in vigorous and lively actings of the inclination and will of the foul, or the fervent exercifes of the heart ? That religion which God requires, and will accept, does not confift in weak, dull, and lifelefs wouldings, railing us but a little above a date of indifference: God, in his word, greatly infifts upon it, that we be in good earned, fervent in fpirit, and our hearts vigoroufly engaged in religion : Rom. xii. 1 1. ^j ye fervent in fpirit, ferving the Lord Deut. x. I i. And now Ifrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to ferve the Lord thy God with all thy heart, and with all thy foul? And chap. vi. 4. 5. Hear, Ifrael, the Lord our God is one Lord t and thou fia/t love the Lord thy God with all thy heart, and with all thy foul, and with all thy might. It is fuch a fervent, vigorous engagednefs of the heart in religion, that is the fruit of a real circumcifion of the heart, or true regenera- tion, and that has the promifes of life ; Deut. xxx. 6. And the Lord thy God will circumafe thine heart, and the heart of thy feed, to love the Lord thy God with all thy heart, and with all thy foul, that thou mayji live. If we be not in good earnell: in religion, and our wills and inclinations be not ftrongly exercifed, we are nothing. The things of religion are fo great, that there can be no fuitablenefs in 8 Religion consists much Part I. in the exercifes of our hearts, to their nature and importance, unlefs they be lively and powerful. In nothing is vigour in the actings of our inclinations fo requifite, as in religion ; and in nothing is lukewarmnefs fo odious. True religion is ever- more 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 feat of it. Hence true religion is called the power of godlinefs, in diftin&ion from the external appearances of it, that are the form of it, 2 Tim. iii. 5. Having a form of godlinefs, but denying the power of it. The Spirit of God, in thofe that have found and fulid religion, is a fpirit of power- ful holy affection; and therefore, God is faid to have given them the Spirit of power, and of love, and of a found mind, 1 Tim. i. 7. And fuch, when they receive the Spirit of God, in his fanciifying and faving influences, are faid to be baptized with the Holy Ghojt, 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 xxiv. 32. The bufinefs of religion is, from time to time, compared to thofe exercifes, wherein men are wont to have their hearts and ftrength greatly excrcifed and engaged ; fuch as running, wi eft- ling or agonizing for a great prize or crown, and fighting with ftrong enemies that feek our lives, and warring as thofe that by violence take a city or kingdom. And though 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 god- linefs in his heart, has his inclinations and heart exercifed to- wards God and divine things, with fuch ftrength and vigour, that thefe holy exercifes do prevail in him above all carnal or natural affections, and are effectual to overcome them : for every true difciple of Chrift, loves him above father or mother, wife and children, brethren andfifiers, houfes and lands ; yea, than his own life- From hence it follows, that where-ever true religion is, there are vigorous exercifes of the inclination and will towards divine objects : but by what was faid before, the vigorous, lively, and fenfible exercifes of the will, are no other than the affections of the foul. 2. The Author of the human nature has not only given af- fections to men, but has made them very much the fpiing of mens actions. in holy Affections. 9 actions. As the affections do not only neceffarily belong to the human nature, but are a veiy great part of it ; fo (inafmuch as by regeneration, perfons are renewed in the whole man, and fanctified throughout) holy affections do not only necefTarily belong to true religion, but are a very great part of that. And as true religion is of a practical nature, and God hath fo con- ftituted the human nature, that the affections are very much the fpring of mens actions, this alfo (hews, that true religion mull coniift very much in the affections. Such is man's nature, that he is very unactive, any otherwife than he is influenced by fome affection, either love or hatred, deftre, pope, fear, or fome other. Thefe affections we fee to be the fprings that fet men a-going, in all the affairs of life, and engage them in all their purfuits : thefe are the things that put men forward, and carry them along, in all their worldly bufi- nefs; and efpecially are men excited and animated by thefe, in all affairs, wherein they are earneftly engaged, and which they purfue with vigour. We fee the world of mankind to be ex- ceeding bufy and active ; and the affections of men are the fprings of the motion : take away all love and hatred, all hope and fear, all anger, zeal, and affectionate defire, and the world would be, in a great meafure, motionlefs and dead ; there would be no fuch thing as activity amongft mankind, or any earned purfuit whatfoever. It is affection that engages the covetous man, and him that is greedy of worldly profits, in his purfuits; and it is by the affections, that the ambitious man is put for- ward in his purfuit of worldly glory ; and it is the affections 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 thefe things ; but take away all affection, and the Spring of all this motion would be gone, and the motion itfrlf would ceafe. And as in worldly things, worldly affections are very much the fpring of mens motion and action ; fo in religious matters, the fpring of their actions are very much religious affections : he that has doctrinal knowledge and fpeculation only, without affection, never is engaged in the bufinefs of religion. 3. Nothing is more manifeft in f aft, than that the things of religion take hold of mens fouls, no further than they affeEl them. There are multitudes that often he:.." the word of Uod t and therein hear of thofe things that are infinitely great and important, and that molt nearly concern them, and all that is heard feems to be wholly ineffectual upon them, and to make C no io Religion consists much Part I. no alteration in their difpofition or behavioui ; and the reafon is, they are not affected with what thty hear. There are many that often hear of the glorious perfections of God, his almighty power, and boundlefs wif(iom, his infinite majefty, and that ho- linefs 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 fight, and of God's infinite goodnefs and mercy, and hear of the great works of God's wifdom, power and goodnefs, wherein there appear the admirable manifeftations of thefe perfections ; they hear particularly of the unfpeakable love of God and Chriil, and of the great things that Chrift has done and fufFered, and of the great things of" another world, of eter- nal mifery, in bearing the fiercenefs and wrath of almighty God, and of endlefs bleffcdnefs and glory in the prefence of God, and the enjoyment of his dear love j 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 alteiation on them, either in heart or practice, becaufe they are not affected with what they hear -, and ever will be fo till they are affected. I am bold to aflert, that there never was any confiderable change wrought in the mind or con- verfation of any one perfon, by any thing of a religious nature, that ever he read, heard or faw, that had net his affections moved. Never was a natural man engaged earneftly to feek his falvation ; never were any fuch brought to cry after wifdom, and lift up their voice for underftanding, and to wreftle with God in prayer for mercy ; and never was one humbled, and brought to the foot of God, from any thing that ever he heard or imagined of his pwn unworthinefs and defervings of God's difpleafure ; nor was ever one induced to fly for refuge unto Chrift, while his heart remained unaffected. Nor was there ever a faint awakened out of a cold, lifelefs frame, or recovered from a declining ftate in religion, and brought back from a la- mentable departure from God, without having his heart af- fected. And, in a word, there never was any thing confiderable hi ought to pafs in the heart or life of any man living, by the things of religion, that had not his heart deeply affected by thofe things. 4. The holy fcriptures do every where place religion very much in the affections; fuch as fear, hope, love, hatred, de- iire, joy, forrow, gratitude, compaflion, and zeal. The fcriptures place much of religion in godly fear; info- much in holy Affections. ii much that it is often fpoken of as the character of thofe that are truly religious perfons, that they tremble at God's word, that they fear before him, that their ftefh trembles for fear of him, and that they are afraid of his judgements, that his excel' Itncy make* them afraid, and his dread falls upon them .- and the like : and a compellation commonly given the faints in fcripture, is, fearers of God, or they that fear the Lord. And becaufe the fear of God is a great part of true godiinefs, hence true godiinefs 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 fcripture, as a very considerable part of true religion, it is mentioned as one of the three great things of which religion confiits, i Cor. xiii. 13. Hope in the Lord is alfo frequently mentioned as the character of the faints : Pfal. cxlvi. 5. Happy is he that hath the God of ^Jacob for his help, wbofe hope is in the Lord his God. Jer. xvii 7. Bleffed is the man that trufleth in the Lord, and whofe hdpe the Lord is. Pfal. xx xi 24. Be of good courage, and he Jhall Jirengthen your heart , all ye that hope in the Lord. And the like in many other places. Religious fear and hope aie, once and again, joined together, as jointly conftituting the character of the true faints ; Pfal. xxxiii. i 8. Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy. Pfal. cxlvii. 1 1. The Lord taketh pltafure in them that fear him, in thofe thit hope in his mercy. Hope is fo great a part of true religion, that the apoftlefays iue are five d by hope, Rom. viii 24. And this is fpoken of as the helmet of the Cfirillian foldier, t TheiT v. 8. And for an helmet, the- hope offalvition ; and the hire and ftedfaft anchor of the foul, which preferves it from being cair. away by the (forms of this evil world, Heb. vi. 9. Which hope we have as an anchor of the foul, both fire and ftedfaft, and which entereth into that within the vail. It is fpoken of as a great fruit and benefit which true faints receive by Chrift's refurrection, 1 Pet. i. 3. B'ijfed be the God and father of our Lord Jtfus Chrijt, which according to his abundant meres, hath begotten us again unto a lively hope, by the refurreclion of Jtfus thrift from the dead. The fcriptures place religion very much in the affection of love, in love to God, and the Lord Jefus Chriit, and love to the people of God, and to mankind. 1 he texts in which this is manifeft, both in the Old Teftament and New, are innume- rable. But of this more afterwards. The contrary affection of hatred alfo, as having fin for its •bje£t, is fpoken of in fcripture, as no inconfiderable part of C 2 true i: Rtlicion consists mich Part I. true It is • ;\s that by which true religion ue called I. 10. men- • il. ci. i. t I will fit tic wicked urn a fide, \. 104. / 128. A ', that kite the ? .J thirft- ' :ipture as ol true religion; If. xxvi. 8. The at/ire of our membrane* 0/ :>■< f. l'i'.d the Lord) and that will I feck af- t r t ."'•." in the boufit of the Lord all the days of bold, the beauty of* the Lord, a»d to inquire tl his I. xlii. 1. :. Vj the h,. h after t- •', my /out thirflcth l for the living I :r beforo Pftl. lxiii. 1. 2. My foulthirfleth for thee, myfiefhi eth for thee in a dry and thirjly land, where no water is : to fee ! thy glory, fo as I have feen thee in the fan&t Ixwiv. 1. 1. How amiable are th\ let, Lord of My foul hngeth, yea, even faint eth for the courts of the rt and my fit) r the It ving God. P fa 1 . I ^nging that it hath unto thy ■merits at all times nd cxliii. 6. 7. and I i;i. 1. 2. and vi. 8. Such a holv defire and I of foul is mentioned, as one of thofe great things which - a man tiuly bleflcd, in the beginning of Chr; n on the mount, Matth. v. 6 B they ! thirfl after righteoufnefs : for thfy fball be jilled. iiirlt is f] t thing in the be bklTings of eternal life, Kct. , oj tbe fwmtoim of the of holy joy, as a great part of true rcli- I in the I m be ■ , ye righ. \iii. I. the in holy Affections. 13 glad. Phil. iii. I. Finally, brethren, rejoice in the Lord. And chap. iv. 4. Rejoice in the Lord alway : and again I fay* Rejoice, I ThelT. v. 16. Rejoice evermore. Pfal cxlix. 2 Lei If rael re- joice in him that made him : let the children of Zion be joyful in their King. This is mentioned among the principal fruits of the Spirit of grace, Gal. v. 11. The fruit of the Spirit is love, joy, &c — The pfalmift mentions his holy joy, as an evidence of his fincerity, Pfal. cxix. 14. I have rejoiced in the way of thy teflimonies, as much as in all riches, Religious forrow, mourning, and brokennefs of heart, are alfo frequently fpoken of as a great part of true religion. Thefe things are often mentioned as diftinguiihing qualifies of the true faints, and a great part of their character ; Matth. v. 4. Bleffed are they that mourn : for they Jhall be comforted. Pfal. xxxiv. 1 8- The Lord is nigh unto them that are of a broken heart z and faveth fuch as be of a contrite fpirit. If. lxi. 1.2 The Lord hath anointed me — to bind up the broken-hearted, — to com- fort all that mourn. This godly forrow and brokennefs of heart is often fpoken of, not only as a great thing in the diftinguifh- ing character of the faints, but that in them, "which is pecu-. liarly acceptable and pleafing to God ; Pfal li. 1 7. The facrifices of God are a broken fpirit : a broken and a contrite heart, God, thou wilt not defpife. If. lvii. 1 j. Thus faith the high and lofty One that inhabiteth eternity, wh-fe name u hoi)-, I dwell in the high and holy place; with him alfo that i\ of a contrite and humble fpirit, to revive the fpirit of the humble, and to revive the heart of the contrite ones. Chap. lxvi. 2. To this man will I look, even to him that is poor and of a com rite fpirit. Another affection often mentioned, as that in the exercife of which much of true religion appears, is gratitude ; efpecialiy as exercifed in thankfulnefs and praife to God. This being fo much fpoken of in the book of Pfalms, and other parts of the holy fcriptures, I need not mention particular texts. Again, the holy fcriptures do frequently fpeak oicompaffon or mercy, as a very great and efiential thing in true religion ; in- fomuch that good men are in fciipture denominated from hence; and a merciful man, and a good man, are equivalent terms in fcripturei If. lvii. 1. The righteous perifheth, and no man layeth it to heart ; and merciful men are taken away. And the fcrip- ture choofes out this quality, as that by which, in a peculiar manner, a nghteous man in decyphered; Pfal. xxxvii. 21. The righteous fbeweth mercy, and giveth ; and ver. 26. He is ever merciful, and lendeth. And Prov. xiv. 31. He that honoureth the Lord, hath mercy on the par. And Col. iii. 1 2. Put ye on, as the 14 Religion consists much Parti. the eletl of God, holy and beloved ', bowels of mercies, he. This is one of thofe great things, by which thofe who are truly blelT- ed are defcribed by our baviour, Matth. v. 7. Bleffed are the merciful, for they fhall obtain mercy. And this Chrift alfo fpeaks of, as one of the weightier matters of the law, Matth. xxiii. 23. Wo unto you, fcribe* and Pharifees, hypocrites ; jor ye pay tithe of mint, and anife, and cummin, and have omit' ted the weightier matters of the law, judgement, mercy, and faith. To the like purpofe is that, Mic. vi. 8. He hath f hew- ed thee, man, what is good : and what doth the Lor d require of thee, but to do juflice, and love mercy, and walk humbly with thy God? And alio that, Hoi. vi 6 For I dejired mercy, and not facrifice. Which feems to have been a text much delight- ed in by our Saviour, by his manner of citing it once and a- gain, Matth. ix. 13. and xii. 7. Zeal is alfo fpoken of, as a very eiTential part of the religion of true faints. It is fpoken of as a great thing Chrift had in view, in giving himfelf for our redemption, Tit. ii i 4. Who gave himf elf for us, that he might redeem us from all iniquity, and purify unto 'himfelf a peculiar people, zealous of good wot ks. And this is fpoken of, as the great thing wanting in the luke- warm Laodiceans, Rev. iii. 15 16. 19. I have mentioned but a few texts, out of an innumerable multitude, all over the fcripture, which place religion very much in the affeclions. But what has been obferved, may be fufficient to (hew that they who would deny that much of true religion lies in the affe&ions, and maintain the contrary, muft 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 fcriptures do reprefent true religion, as being fum- marily comprehended in love, the chief of the affeclions, and fountain of all other affections. So our bleiTed Saviour reprefents the matter, in anfwer to the lawyer, who afked him, which was the great commandment of the law, Matth. xxii. 37. — 40. Jefus faid unto him, Thou Jhalt love the Lord thy God with all thy heart, and with all thy foul, and with all thy mind. This is the Jirfl and great commandment. And the fecond is like unto it. Thou Jhait love thy neighbour as th\felf. On thefc two commandments hang all the law and the prophets. Which lait words fignify as much, as that thefe two commandments comprehend all the duty pre- scribed, and the religion taught in the law and the prophets. And the apoftle Paul does from time to time make the fame reprefentation in holy Affections. is reprefentation of the matter ; as in Rom. xiii. 8. He that lo- veth Another, hath fulfilled the law. And ver. 10. Love is the fulfilling of the law. And Gal. v. 14. For all the law is fulfilled in one word, even in this, 'Thoufhalt love thy neighbour as thy- felf. So likewife in 1 Hm. i. 5. Now the end of the command- ment is charity, eut of a pure heart, &c. So the fame apoftle fpeaks of love, as the greateft thing in religion, and as the vi- tals, effence and foul of it ; without which, the greateft know- ledge and gifts, and the moft glaring •profeflion, and every- thing elfe which appertains to religion, are vain and worth- lefs ; and reprefents it as the fountain from whence proceeds all that is good, in 1 Cor. xiii. throughout ; for that which is there rendered charity, in the original is ftfttwm the proper Engiifh of which is love. Now, although it be true, th2t the love thus fpoken of, in- cludes the whole of a fincerely benevolent propensity of the foul, towards God and man •, yet it may be confidered, that it is evident from what has been before obferved, that this pro- penfity or inclination of the foul, when in fenfible and vigo- rous exercife, becomes affetHon, and is no other than affection - ate love. And furely it is fuch vigorous and fervent love which Chrift fpeaks of, as the fum of all religion, when he fpeaks of loving God with all our hearts, with all our fouls, and with all our minds, and our neighbour as ourfelves, as the fum of all that was taught and prefcribed in the law and the prophets. Indeed it cannot be fuppofed, when this affection of love is here, and in other fcriptures, fpoken of as the fum of all reli- gion, that hereby is meant the act, exclufive of the habit, or that the exercife of the underftanding is excluded, which is implied in all reafonable affection. But it is doubtlefs true, and evident from thefe fcriptures, that the effence of all tiue re- ligion lies in holy love ; and that in this divine affection, and an habitual difpofition to it, and that light which is the foun- dation of it, and thofe things which are the fruits of it, con- fnts the whole 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 affections, but it is the firft and chief of the affec- tions, and the fountain of all the affections. From love arifes hatred of thofe things which are contrary to what we love, or which oppofe and thwart us in thofe things that we delight in : and from the various exercifes of love and hatred, according to the circumftances pf the objects of thefe affections, as prelent or 1 6 Religion consists much Parti. or abfent, certain or uncertain, probable or improbable, arife all thofe other affections of defire y hope, fear, joy, grief \ gratitude, anger, &c. From a vigorous, affectionate, and fervent love to God, will neceffarily arife other religious affections ; hence will arife an intenfe hatred and abhorrence of fin, fear of fin, and a dread of God's difpleafure, gratitude to God for his goodnefs, complacence and joy in God when God is gracioufly and fenfibly prefent, and grief when he is abfent, and a joyful hope when a future enjoyment of God is expected, and fervent zeal for the glory of God. And in like manner, from a fer- vent love to men, will arife all other virtuous affections towards men. 6. The religion of the mod eminent faints we have an ac- count of in the fcripture, confided much in holy affections. I (hall take particular notice of three eminent faints, which have expreffed the frame and fentiments of their own hearts, and fo defcribed their own religion, and the manner of their intercourfe with God, in the writings which they have left us, that are a part of the facred canon. The firji inftance I {hall take notice of, is David, that man after God's own heart ; who has given us a lively portraiture of his religion in the book of Pfalms. Thofe holy fongs of his he has there left us, are nothing elfe but the expreflions and breath- ings of devout and holy affetlions ; fuch as an humble and fer- vent love to God, admiration of his glorious perfections and wonderful works, earned defires, thirftings, and pantings of foul after God, delight and joy in God, a fweet and melting gratitude to God for his great goodnefs, an holy exultation and triumph of foul in the favour, fufficiency, and faithfulnefs of God, his love to, and delight in the faints the excellent of the earth, his great delight in the word and ordinances of God, his grief for his own and others fins, and his fervent zeal for God, and againft the enemies of God and his church. And thefe expreflions of holy affection, which the pfalms of David are every where full of, are the more to our prefent purpofe, be- caufe thofe pfalms are not only the expreflions of the religion of fo eminent a faint, that God fpeaks of as fo agreeable to his mind ; but were alfo, by the direction of the Holy Ghoit, pen- ned for the ufe of the church of God in its public worfhip, not only in that age, but in after ages ; as being fitted to exprefs the religion of all faints, in all ages, as well as the religion of the pfalmift. And it is moreover to be obferved, that David, in the book of Pfalms, fpeaks net as a private perfon, but as the pfulmifl in holy Affections, 17 pfalmifi of Ifrael, as the fubordinate head of the church of God, and leader in their worfhip and praifes ; and in many of the pfalms, fpeaks in the name of Chriit, as perfonating him in thefe breathings forth of holy affection; and in many other pfalms, he fpeaks in the name of the church. Another inftance I (hall obferve, is the apoflle Paul ; who was, in many refpecls, the chief of all the minifters of the New Teftament ; being above all others, a chofen veffel unto Chrift, to bear his name before the Gentiles, and made the chief in- ftrument of propagating and eftabliining the Chriftian church in the world, and of diftinctly revealing the glorious myfteries of the gofpel, for the instruction of the church in all ages; and (as has not been improbably thought by fome) the mod eminent fervant of Chrift, that ever lived, received to the higheft re- wards in the heavenly kingdom of his Mafter. By what is faid of him in the fcripture, he appears to have been a perfon that was full of affection. And it is very manifeft, that the reli- gion he expreiles in his epiftles, confifted very much in holy affections. It appears by all his expreiTions of himfelf, that he was, in the courfe of his life, inflamed, actuated, and entirely fwallowed up, by a molt ardent love to his glorious Lord, efteem- ing all things as lofs, for the excellency of the knowledge of him, and efteeming them but dung that he might win him. He reprefents himfelf, as overpowered by this holy affection, and as it were compelled by it to go forward in his fervice, through all difficulties and fufferings, 2 Cor. v. 14. 15. And his epiftles are full of expreiTions of an overflowing affection to- wards the people of Chrift : he fpeaks of his dear love to them, 2 Cor. xii. 19. Phil. iv. 1. 2 Tim. i. 2.; of his abundant love y 2 Cor. ii. 4. ^ and of his afetlionate and tender love, as of a nurfe towards her children, 1 Theff. ii. 7. 8. But we were gen- tle among you , even as a nurfe cherifieth her children : fo, being ajfetlionateiy defirous of you, we were willing to have imparted unto you, not the gofpel of Cod only, but alfo our own fouls, be- caufe ye were dear unto us. So alfo he fpeaks of his bowels of kve, Phil. i. 8. Philem. 5. 12. and 20. So he fpeaks of his earneft care for others, 2 Cor. viii. 16. and of his bowels of pity or mercy towards them, Phil. ii. 1. ; and of his concern for other?, even to anguifh of heart, 2 Cor. ii. 4. For out of much affliclion and anguifh of heart, J wrote unto y mi with many tears ; net that you fiould be grieved, but that ye might know the love which I have more abundantly unto you. He fpeaks of the great confitl of his foul for them, Col. ii. 1. He fpeaks of great and continual grief that he had in his heart from com* pajion to the Jews, Rom. ix. 2. He ipeaks cf his mouth's being D opened^ 1 8 Religion consists much Part I. opened, and his heart enlarged towards Chriflians, 2 Cor. vi. II. ye Corinthians, our mouth is open unto you, our heart is en- larged. He often fpeaks of hio affectionate and longing defres, i ThciT. ii. 8. Rom. i- 1 1 Phil. i. 8. and Chap. iv. i . * Tim. i. 4. The fame apoftle is very often, in his epiftles, expreff- ing the affection of joy, 2 Cor i. 12- and Chap. vii. 7. and ver. 9. 16. Phil. i. 4. and Chap. ii. 1. 2. and Chap. iii. 3. Col. i. ^4. 1 Theff. iii 9. He fpeaks of his rejoicing with great joy, Phil, iv. 10. Philcm. r. 7. of his joying and rejoicing, Phil. ii. 1. 7. and of his rejoicing exceedingly, 2 Cor. vii. 13. and of his be- ing filled with comfort, and being exceeding joyful, 2 Cor. vii. 4 He fpeaks of himfelf as always rejoicing, 2 Cor. vi. 10. So he fpeaks of the triumphs of his foul, 2 Cor. ii. 14. and of his glorying in tribulation, 2 ThefT. i. 4. and Rom. v. 3. He alfo expreffes the affection of hope ; in Phil. i. 20. he fpeaks of his earneft expectation, and his hope. He likewife expreffes an affection of godly jealoufy, 2 Cor. xi. 2. 3. And it appears by his whole Riftory, after his converfion, in the Acts, and alfo by all his epiftles, and the accounts he gives of himfelf there, that the affection of zeal, as having the caufe of his Ma- iler, and the intereft and prefperity of his church, for its object, was mighty in him, continually inflaming his heart, ftrongly engaging to thofe great and conflant labours he went through, in inftructing, exhorting, warning, and reproving others, tra- vailing in birth with them ; conflicting 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 fet before him, continually prefling forwards through all manner of difficulties and fufferings ; fo that others thought him quite befide himfelf. And how full he was of affection, does further appear by his being fo full of tears : in 2 Cor- ii. 4. he fpeaks of his many tears ; and {o Acts xx. 19. and of his tears that he fhed continually, night and day, ver. 31. Now if any one can confider thefe accounts given in the fcripture of this great apoftle, and which he gives of himfelf, and yet not fee that his religion confifted much in affection, mu ft have a ftrange faculty of managing his eyes, to fhut out the light which fhines moil 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 Mailer of any of the twelve, and was by him admitted to the gre.itcft privileges of any of them ; being not only one of the three who were admitted to be prefent with him in the mount at in holy Affections. 19 at his transfiguration, and at the raifing of Jairus'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 pillars of the Chriftian church ; but was favoured above all, in being admitted to lean on his Matter's bofom, at his laft (upper, and in being chofen by Chrift, as the dilciple to whom he would reveal his wonderful difpenfations towards his church, to the end of time ; as we have an account in the book of Revelation ; and to (hut up the canon oi the New Teftament, and of the whole fcripture ; being preferved much longer than all the reft of the apoftles, to fet^all things in or- der in theChriftian church, after their death. It is evident by all his writings, (as is generally obferved by divines), that he was a perfon remarkably full of affection : his addreffes to thofe whom he wrote to, being inexpreilibly tender and pathetical, breathing nothing but the moil fervent love ; as though he were all made up of fweet and holy affec- tion. The proofs of which cannot be given without difadvan- tage, unlefs we mould tranferibe his whole writings. 7. He whom God fent into the world, to be the light of the - world, and head of the whole church, and the perfect example of true religion and virtue, for the imitation of all, the Shep- herd whom the whole flock mould follow where-ever he goes, even the Lord Jefus Chrift, was a perfon who was remarkably of a tender and affectionate heart ; and his virtue was expreffed very much in the exercife of holy affections. He was the greateft inftance of ardency, vigour "and ftrength of love, to both God and man, that ever was. It was thefe affections which got the victory, in that mighty ftruggle and conflict of his affec- tions, in his agonies, when he prayed more earnefily, and offered Jirong crying and tears, and wreftled in tears and in blood. Such was the power of the exercifes of his holy love, that they were ftronger than death, and in that great ftruggle, overcame ' thofe ftrong exercifes of the natural affections of fear and grief, when he was fore amazed, and his foul was exceeding forrowful, even unto death. And he alfo appeared to be full of affection, in the courfe of his life. We read of his great zeal, fulfilling that in the 69th Pfalm, The zeal of thine houfe hath eaten me up, John ii. 17. We read of his grief for the fins of men, Mark iii. 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 conlideration of the fin and mifery of ungodly men, and on the fight of the city of Jerufalem, which was full of fuch inhabitants, Luke xix. 41. D 2 4 j. 20 Rtligion consists much Parti, 'iii. 34. Luke Tii. 13. ami of his 14. and ndet did his heart .ippcar to be, on rtha's mourning for thcil brother, and coming to him with tluir complaint 1 'heir tear! ci and wept \s ith them ; though he knew their furrow (houM fo be turned into j tir brother's King raifed from the nate was that aril dying difcouife, which Jcfus had with hi9 eleven difciplcf the evening before he was crucified ; when he told and foretold them the great difficul- ties ami uld meet with in the world, when he H mforted and counfclled them, as his dear little children j and bequeathed to them hi tpirk, and therein his peat, e, ami his comfort and joy, as it were in his lad will and Klt.mcnt, in the 1 }th, 14th, 15th, and 10th chapters of John •, and concluded the u hole with that affection* and his whole church, in chap. xvii. Of all the difcourfes ever penned, or uttered by the : I any man, this fecms to be the molt affectionate, ting. 8. The religion of heaven confifls very much in affection. There is doubtlefs true religion in , and tiue religion in its utmolt purity and p< t according to the fcrip- tine representation of the heavenly (late, the religion of heaven hicfly in boll anil mighty kve and • \pief- f:on of thelc in moll fervent at jon of th in the fame things with !im to pretend, that becaufe th* n hca- riuids of union oi foul and b in holy Affections. 21 thofe great emotions of their fouls, that therefore their exceed- ing love and joy are no affections. — We are not fpeaking of the affections of the body, but of the affections of the foul, the chief of which are love and joy. When thefe are in the foul, whether that be in the body or out of it, the foul is affected and moved. And when they are in the foul* in that ftrength in which they are in the faints in heaven, the foul is mightily affected and moved, or, which is the fame thing, has great af- fections. It is tiue, we do not experimentally know what love and joy are in a foul out of a body, or in a glorified body ; i. e. we have not had expeiience of love and joy in a foul in thefe circumftances ; but the faints on earth do know what divine love and joy in the foul are, and they know what love and joy are of the fame kind with the love and joy which are in hea- ven, in feparate fouls there. The love and joy of the faints on earth, is the beginning and dawning of the light, life, and bleff- ednefs of heaven, and is like their love and joy there; or ra- ther, the fame in nature, though not the fame with it, or like to it, in degree and circumftances. This is evident by many fcriptures, as Prov. iv. 18. John iv. 14. and chap. vi. 40. 47. 50. 51. 54. 5#- 1 John iii. 15. 1 Cor, xiii. 8. — 12. It is un- reasonable therefore to fuppofe, that the love and joy of the faints in heaven, not only differ in degree and circumftances, from the holy love and joy of the faints on earth, but is fo en- tirely different in nature, that they are no affections ; and merely becaufe they have no blood and animal fpirits to be fet in motion by them, which motion of the blood and animal fpi- rits is not of the effence of thefe affections, in men on the earth, but the effect of them ; although by their reaction they may make fome circumftantial difference in the fenfation cf the mind. There is a fenfation of the mind which loves and rejoices, that is antecedent to any effects on the fluids of the body, and this fenfation of the mind, therefore, does not de- pend on thefe motions in the body, and fo may be in the foul without the body. And where ever there are the exercifes of love and joy, there is that fenfation of the mind, whether it be in the body, or out; and that inward fenfation, or kind of fpi- ritual fenfe, or feeling, and motion of the foul, is what is called affection : the foul when it thus feels, (if I may fo fay), and is thus moved, is faid to be affected, and efpecialiy when this in- ward fenfation and motion are to a very high degree, as they are in the faints in heaven. If we can learn any thing of the ftate ot heaven from the fcripture, the love and jov that the faints have there, is exceeding great and vigorous ; impreffing the 22 Religion consists much Parti. the heart with the ftrongeft and moft lively fenfation of inex- prcfTible fweetnefs, mightily moving, animating, and engaging them, making them like to a flame of fire. And if fuch love and joy be not affections, then the word affection is of no ufe in language. — Will any fay, that the faints in heaven, in be- holding the face of their Father, and the glory of their Re- deemer, and contemplating his wonderful works, and particu- larly his laying down his life for them, have their hearts no- thing moved and affected by all which they behold or con- fider? Hence, therefore, the religion of heaven^ confiding chiefly in holy love and joy, confifts very much in affection : and there- fore, undoubtedly, true religion confifts very much in affection. The way to learn the true nature of any thing, is to go where that thing is to be found in its purity and perfection. If we would know the nature of true gold, we muft view it, not in the oar, but when it is refined. If we would learn what true religion is, we muft go where there is true religion, and no- thing but true religion, and in its higheft perfection, without any defect or mixture. All who are truly religious are not of this world, they are ftrangers here, and belong to heaven j they are born from above, heaven is their native country, and the nature which they receive by this heavenly birth, is an hea- venly nature, they receive an anointing from above ; that prin- ciple of true religion which is in them, is a communication of the religion of heaven ; their grace is the dawn of glory; and God fits them for that world by conforming them to it. 9. This appears from the nature and defign of the ordinances and duties, which God hath appointed, as means and expref- fions of true religion. To inftance in the duty of prayer : It is manifeft, we are not appointed, in this duty, to declare God's perfections, his majefly, holinefs, goodnefs, and all-fufnciency, and our own meannefs, emptinefs, dependence, and unworthinefs, and our wants and defires, to inform God of thefe things, or to incline his heart, and prevail with him to be willing to (hew us mer- cy *, but fuitably to affect our own hearts with the things we exprefs, and fo to prepare us to receive the bleffings we afk. And fuch geftures, and manner of external behaviour in the worihip of God, which cuftom has made to be fignifications of humility and reverence, can be of no further ufe, than as they have fome tendency to affect our own hearts, or the heaits of others. And in H)ly Affections. 23 And the duty of fuging praifes to God, feems to be amov- ed wholly to excite aid exprefs religious aff- -'-" 10 * iN0 other reafon can be aflignei, why we fhould exprefs ourfelves to God in verfe, rather tha: in profe, and do it with mufic, but on- ly, that fuch is ouriature and frame, that thefe things have a tendency to move or affections. The fame thing ;ppears in the nature and defign of the fa- craments, which Gxl hath appointed. God confidering our frame, hath not ony appointed that we fhould be told of the great things of the g is the way exceedingly to harden the hearts of men, and to encourage them in their ftupidity and fenfeleffnefs, and to keep them in a ftate of fpiritual death as long as they live, and bring them at laft to death eternal. The prevailing prejudice againft re- ligious affefticns at this day, in the land, is apparently of aw- ful effect, to harden the hearts of Tinners, and damp the graeei of many of the faints, and ftund the life and power of religion, aad preclude the effect of ordinances, and hold us down in a ftate of dulnefs and apathy, and undoubtedly caufes many per- fons 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 affec- tionsy is the way to (hut all religion out of their own hearts, and to make thorough work in ruining their fouls. They who condemn high affections in others, are certainly not in holy Affections. 29 not likely to have high affections themfelves. And let it be confidered, that they who have but little religious affection, have certainly but lktle religion. And they who condemn others for their religious affetlions, and have none themfelves, have no religion. There are falfe affetlions, and there are true. A man's ha- ving much affection, does not prove that he has any true religion : but if he has no affeclion, it proves that he has no true religion. The right way, is not to reject all affections, nor to approve all ; but to diftinguifh between affections, approving fome, and rejecting others -, feparating between the wheat and the chaff, the gold and the drofs, the precious and the vile. 2. If it be fo, that true religion lies much in the affctlicns, hence we may infer, that fuch means are to be defired, as have much of a tendency to move the affections. Such books, and fuch a way of preaching the word, and adminiftration of ordi- nances, and fuch a way of worshipping God in prayer, and finging praifes, is much to be defired, as has a tendency deep- ly to affect the hearts of thofe who attend thefe means. Such a kind of means would formerly have been highly ap- proved of, and applauded by the generality of the people of the land, as the molt excellent and profitable, and having the great- eft tendency to promote the ends of the means of grace. But the prevailing tafte feems of late ftrangely to be altered : that pathetical manner of praying and preaching, which would for- merly have been admired and extolled, and that for this reafon, becaufe it had fuch a tendency to move the affections, now, in great multitudes, immediately excites difguft, and moves no other affections, than thofe of difplealure and contempt. Perhaps, formerly the generality (at leaft of the common people) were in the extreme, of looking too much to an affec- tionate addrefs, in public performances : but now, a very great part 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 paflions of weak and ignorant per- fons, and yet have no great tendency to benefit their fouls : for though they may have a tendency to excite affections, they may have little or none to excite gracious affections, or any af- fections tending to grace. But undoubtedly, if the things of religion, in the means ufed, are treated according to their na- ture, and exhibited truly, fo as tends to convey juft apprehen- fions, and a right judgement of them ; the more they have a tendency to move the affections, the better. 3- If 30 Religion consists much Part I. 3. If true religion lies much in the affections, hence we may learn, what great caufe we have to be afhamed and con- founded before 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 affections, for the fame purpofe which he has given all the faculties and principles of the human foul for, viz. that they might be fubiervient to man's chief end, and the great bufinefs for which God has created him, that is, the bufinefs of religion. And yet how common is it a- mong mankind, that their affections are much more exercifed and engaged in other matters, than in religion ! In things which concern mens worldly intereft, their outward delights, their honour and reputation, and their natural relations, they have their defires eager, their appetites vehement, their love warm and affectionate, their zeal ardent •, in thefe things their hearts are tender and fenfible, eafily moved, deeply impreffed, much concerned, very fenfibly affected, and greatly engaged ; much depreffed with grief at worldly loffes, and highly raifed with joy at worldly fucceffes and profperity. But how infen- fible and unmoved are moil men, about the great things of an- other world ! how dull are their affections ! how heavy and hard their hearts in thefe matters ! here their love is cold, their de- fires languid, their zeal low, and their gratitude fmall. How they can fit and hear of the infinite height, and depth, and length, and breadth of the love of God in Chrift Jefus, of his giving his infinite- ly dear Son, to be offered Up a facrifice for the fins of men, and of the unparallelled love of the innocent, holy and tender Lamb of God, manifefted in his dying agonies, his bloody fweat, his loud and bitter cries, and bleeding heart, and all this for ene- mies, to redeem them from deferved, eternal burnings, and to bring to unfpeakable and everlafting joy and glory; and yet be cold, and heavy, infenfible, 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 let in our view, greater and more important? any thing more wonderful and furprifing ? or more nearly con- cerning our intereft ? Can we fuppofe the wife Creator implant- ed fuch principles in the human nature as the affections, to be of ufe to us, and to be exercifed on certain proper occafions, but to lie ftill 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 Creator [ in holy Affections. 31 Creator has not unwifely conftituted the human nature, in making thefe principles a part of it, when they are vain and ufelefs ; then they ought to be exercifed about thofe objects which are molt: worthy of thtm. But is there any thing, which Chriitians can find in heaven or earth, fo worthy to be the ob- jects of their admiration and love, their earned: and longing de- fires, their hope, and their rejoicing, and their fervent zeal, as thofe things that are held forth to us in the gofpel of Jefus Chrift ? in which, not only are things declared moft worthy to affect us, but they are exhibited in the moft affecting manner. The glory and beauty of the bleffed Jehovah, which is moft worthy in itfelf, to be the object of our admiration and lcve, is there exhibited in the moft affecting manner that can be con- ceived of, as it appears fhining in ail its luftre, in the face of an incarnate, infinitely loving, meek, companionate, dying Re- deemer. All the virtues of the Lamb of God, his humility, patience, meeknefs, fubmiflion, obedience, love and compaf- fion, are exhibited to our view, in a manner the moft tending to move our affections, of any that can be imagined ; as they all had their greateft trial, and their higheft exercife, and fo their brighteft manifeftation, when he was in the moft affect- ing circumftances ; even when he was under his laft fufferings, thofe unutterable and unparallelled fufferings, he endured, from his tender love and pity to us. There alio, the hateful nature of our fins is manifested in the moft affecting manner poflible ; as we fee the dreadful effects of them, in what our Redeemer, who undertook to anfwer for us, fuffered fot them. And there we have the moft affecting manireftations of God's hatred of fin, and his wrath and juftice in puniftiing it; as wc fee his juftice in the ftrictnefs and inflexiblcnefs of it, and his wrath in its terriblenefs, in fo dreadfully punifhing our fins, in one who was infinitely dear to him, and loving to us So has God difpofed things, in the affair of our redemption, and in his glorious dif- penfations, revealed to us in the gofpel, as though every thing were purpolely contrived in fuch a manner, as to have the greateft poflible tendency to reach our hearts in the moft ten- der part, and move our affections moft fenfibly and ftrongiy. How great caufe have we therefore to be humbled to the duit, that we are no more affected ! PART PART III Shewing what are no certain Signs that religious Affe&ions are truly gracious, or that they are not. IF any one, on the reading of what has been juft now faid, is ready to acquit himfelf, and fay, " I am not one of thofe cc who have no religious affections ; 1 am often greatly moved « with the confideration of the great things of religion ;" let him not content himfelf with this, that he has religious affec- tions : for, as was obferved before, as we ought not to reject and condemn all affections, as though true religion did not at all confift in affection ; fo, on the other hand, we ought not to approve of all, as though every one that was religioufly affected had true grace, and was therein the fubject of the faving in- fluences of the Spirit of God : and that therefore the right way is to diftinguifh among religious affections, 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 figns one way or the other, either that affections are fuch as true reli- gion confifts in, or that they are otherwife ; that we may be guarded againft judging of affections by falfe figns. II. I would obferve fome things, wherein thofe affections which are fpiritual and gracious, differ fiom thofe which are not fo, and may be diftinguifhed and known. FIRST, I would take notice of fome things, which are no figns that affections are gracious, or that they are not. I. It is no fign one way or the other, that religious affections are very great, or raifed very high Some are ready to condemn all high affections : if perfons ap- pear to have their religious affections raifed to an extraordinary pitch, they are prejudiced againft them, and determine that they are delufions, without further inquiry. But if it be as has been proved, that true religion lies very much in religious affections, What are no Signs, 6^. S3 affections, then it folloiws, that if there be a great deal of true religion, there will be great religious affections ; if true religion in the hearts of men be 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 fin, and a very deep forrow for it ? or that we ought not to exercife a high degree of gratitude to God, for the mercies we receive of him, and the great things he has done for the falvation of fallen men ? or that we mould not have very great and ftrong defires after God and holinefs ? Is there any who will profefs, that his affections in religion are great enough ; and will fay, " I have " no caufe to be humbled, that I am no more affected with the if things of religion than I am ; I have no reafon to be afha- " med, th^t I have no greater exercifes of love to God, and u ibi row for fin, and gratitude for the mercies which I have " received r" Who is there that will go and blefs God, that he i^ affected enough with what he has read and heard of the wonderful love of God to worms and rebels, in giving his only begotten Son to dif for them, and of the dying love of Chrift. j and will pray that he may not be affected with them in any higher decree, becaufe high affections are improper, and very unlovely in Chriftians, being enthufiaftical, and ruinous to true religion ? Our text plainly fpeaks of great and high affections, when it fpeaks of rejoicing with joy unfpeakable, and full of glory : here the molt fuperlative expreflions are ufed, which language will afford. And the fcriptures often require us to exercife very high affections : thus in the firit and great commandment of the law, there is an accumulation of exprefiions, as though words were wanting to exprefs the degree in which we ought to love God ; Thou fhalt love the Lord thy Cod with all thy heart, with all thy foul, with all thy mind, and with all thy flrength. So the faints are called upon to exercife high degrees of joy : Rejoice, fays Chrift to his difciples, and be exceeding glad, Matth. v. 12. So it is faid, Pfal. Ixviii. 3. Let the righteous be glad : let them re- joice before God ; yea, let them exceedingly rejoice. So in the fame book of Pfalms, the faints are often called upon to Jhout for joy ; and in Luke vi. 23. to leap for joy. So they are abun- dantly called upon to exercife high degrees of gratitude for mercies, to praife God with all their hearts, with hearts lifted lip in the ways of the Lord, and their fouls magnifying the Lord, finging his praifes, talking of his wojidrous work) ^declaring his doings, &c. V And 34 What are no Signs Part II. And we find the moft eminent faints in fcripture often pro- felTing high affections. Thus the phlmift. fpeaks of his love, as if it were unfpeakable ; Pfal. cxix. 97. Oh how love I thy taw ! So he exprelTes a great degree of hatred of fin ; Pfal. cxxxix. 21. 22- Do not I hate them, Lord, that hate thee ? and am not I grieved with them that rife up againft thee? I hate them with per/eft hatred. He alfo exprefTes a high degree of forrow for fin : he fpeaks of his fins going over his heady as an heavy burden, that was too heavy for him ; and of his roaring all the day, and his moiflure's being turned into the drought of fummer 9 and his bones being as it were broken with forrow. So he often exprelTes great degrees of fpiritual defires, in a multitude of the ftrongeft expreilions which can be conceived of ; fuch as his longing, his foul y s thirfling as a dry and thirjly land where no wa- ter is, his panting, his flefh and heart crying out, his four s break- ing for the longing it hath, &c. He exprelTes the exercifes of great and extreme grief for the fins of others, Pfal. cxix. 136. Rivers of water run down mine eyes, becaufe they keep not thy law. And ver. 53. Horror hath taken hold upon me, becaufe of the wicked that for fake thy law. He exprelTes high exercifes of joy, Pfal. xxi. 1. The king f hall joy in thy ftrength, and in thy falvation how greatly /hall he rejoice! Pfal. lxxi. 23. My lips fhall greatly rejoice, when Ifing unto thee. Pfal. lxiii. 3. 4. 5. 6. 7. Becaufe thy loving kindnefs is better than life : my lips fhall praife thee. Thus will I blefs thee, while I live : I will lift up my hands in thy name. My foul fhall be fatisjied as with marrow and fatnefs ; and my mouth fhall praife thee with joyful lips : when I remember thee upon my bed, and meditate on thee in the night-watches. Becaufe thou hafl been my help ; therefore in the fljadow of thy wings will I rejoice. The apoftle Paul exprelTes high exercifes of affection. Thus he exprelTes the exercifes of pity and concern for others good, even to anguifJj of heart ; a great, fervent and abundant love, and carnefl and longing defires, and exceeding joy ; and fpeaks of the exultation and triumphs of his foul, and his earnefi ex- petlation and hope, and his abundant tears, and the travails of his foul, in pity, grief, earneft defires, godly jealoufy, and fer- vent zeal, in many places that have been cited already, and which therefore I need not repeat. John the Baptift expreffed great joy, John iii. 39. Thofe bleffed women that anointed the body of Jefu6, are reprefented as in a very high exercife of reli- gious affe&ion, on occafion of Chrift's refurre&ion; Matth. xxviii. 8. And they departed from the fepulchre, with fear and great joy* TO DISTINGUISH AFFECTIONS. 3£ It is often foretold of the church of God, in her future happy feafons here on earth, that they fhall exceedingly rejoice ; Pfal. lxxxix. 15. 16. They fi all walk , 0" Lord, in the light of thy coun- tenance. In thy name/ball they rejoice all the day : and in thy right eoufnefs /ball they he exalted. Zech. ix. 9. Rejoice great ly, daughter of Zion; flout, daughter of Jerufalem : behold, thy King cometh, &c. The fame is reprefented in innumerable o- ther places. And becaufe high degrees of joy are the proper and genuine fruits of the gofpel of Chrift, therefore the angel calls this gofpel, good tidings of great joy, that fiould be to all people. The faints and angels in heaven, that have religion in its Ihigheft perfection, are exceedingly affetted with what they be- hold 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 ftrength of their joy and gratitude : their praifes are reprefented, as the voice of many waters, and as the voice of a great thunder. Now the only reafon why their affections are fo much higher than the holy affections of faints on earth, is, they fee the things they are affected by, more according to their truth, and have their affections more conformed to the nature of things. And therefore, if religious affections in men here below, are but of the fame nature and kind with theirs, the higher they are, and the nearer they are to theirs in degree, the better ; becaufe therein they will be fo much the more con- formed to truth, as theirs are. From thefe things it certainly appears, that religious affec- tions being in a very high degree, is no evidence that they are not fuch as have the nature of true religion. Therefore they do greatly err, who condemn perfons as enthufialis, merely be- caufe their affections are very high. And on the other hand, it is no evidence that religious affections are of a fpiritual and gracious nature, becaufe they are great. It is very manifeft by the holy fcripture, our fure and infallible rule to judge of things of this nature, that there are religious affections which are very high, that are not fpiritual and faving. The apoftle Paul fpeaks of affections in the Galatians, which had been exceedingly elevated, and which yet he manifeftly fpeaks of, as fearing that they were vain, and had come to nothing, Gal. iv. 15. Where is the bleffednefs you fpake of P for I bear you record, that if it had been poffible, you would have plucked out your own eyes, and have given them to me. And in the nth verfe he tells them, he was afraid of them, left he had be/lowed upon them labour in vain* So the F 2 children Z6 What are no Signs Part II. children of Ifrael were greatly affected with God's mercy to them, when they had feen how wonderfully he wrought for them at the Red lea, where they Jang God's praife ; though they foon forgat his works. So they weie greatly affected again, at mount Sinai, when they faw the marvellous manifestations God made of himfelf there ', and feemed mightily engaged in their minds, and with great forwardnefs made anfwer, when God propoft-d his holy covenant to them, faying, All that the Lord hath fpoken will we do, and be obedient. But how foon was there an end to all this mighty forwardnefs and engaged- nefs of affection ? how quickly were they turned afide after other gods, rejoicing and ihouting around their golden calf? So great multitudes who were affected with the miracle of rai- ling Lazarus from the dead, were elevated to a high degree, and made a mighty ado, when Jefus prefently after entered into Jerufalem, exceedingly magnifying Chrift, as though the ground were not good enough for the afs he rode to tread up* on; and therefore cut down branches of palm-trees, and ftraw- ed them in the way; yea, pulled off" their garments, and fpread them in the way ; and cried with loud voices, Ho/anna to tht fon of David, bleffed is he that comet h in the name of the Lord % hojanna in the higheji ; fo as to make the whole city ring a- gain, and put all into an upror.r. We learn by the evangelift John, that the reafon why the people made thi^ ado, was be- caufe they were affected with the miracle of raifing Lazarus, John xii. 18. Here was a vail multitude crying Ho/anna on this occafion, fo that it gave occafion to the Pharifees to fay, Behold, the world is gone after him, John xii. 19.; but Chrift had at that time but few true difciples. And how quickly was this ado at an end ? all of this nature is quelled and dead, when this Jefus ftands bound, with a mock robe and a crown of thorns, to be derided, fpit upon, fcourged, condemned, and executed. Indeed there was a great and loud outcry concern- ing him, among the multitude then, as well as hefore ; but of a very different kind : it is not then, Hofanna, hofanna y but, Crucify, crucify* And it is the concurring voice of all orthodox divines, that there may be religious affections, which are raifed to a very high degree, and yet there be nothing of true religion *. II. It is no fign that affections have the nature of true reli- gion, or that they have not, that they have great effects on the body. • Mr Stoddard obferves, " That corrmon atfc&ions arc fometimes Aronger M than faving." Guide to Chrift, p. xi. All to distinguish Affections. 37 All affections whatsoever, have in fome refpect or degree, an effect on the body. As was obferved before, fuch is our nature, and fuch are the laws of union of foul and body, that the mind can have no lively or vigorous exercife, without fome effect upon the body. So fubject is the body to the mind, and fo much do its fluids, efpecially the animal fpirits, attend the motions and exercifes of the mind, that there cannot be fo much as an intenfe thought, without an effect upon them. Yea it is queftionable, whether an imbodied foul ever fo much as thinks one thought, or has any exercife at all, but that there is fome correlponding motion or alteration of motion, in fome degree, of the fluids, in fome part of the body. But univer- fal experience (hews, that the exercife of the affections have in a fpecial manner a tendency to fome fenfible effect upon the body. And if this be fo, that all affections have fome ef- fect: en the body, we may then well fuppofe, the greater thofe af- fections be, and the more vigorous their exercife, (other cir- cumftances being equal), the greater will be the effect on the body. Hence it is not to be wondered at, that very great and ftrong exercifes of the affections mould have great effects on the body. And therefore, feeing there are very great affec- tions, both common and fpiritual ; hence it is not to be won- dered at, that great effects on the body fhould arife from both thefe kinds of affections. And confequently thefe effects arc no figns, that the affections they arife from, are of one kind or the other. Great effects on the body certainly are no fure evidences that affections are fpiritual \ for we fee that fuch effects oftentimes arife from great affections about temporal things, and when religion is no way concerned in them. And if great affec- tions about fecular things, that are purely natural, may have thefe effects, I know not by what rule we fhould determine, that high affections about religious things, which arife in like manner from nature, cannot have the like effect. Nor on the other hand, do I know of any rule any have to determine, that gracious and holy affections, when raifed as high as any natural affections, and have equally ftrong and vi- gorous exercifes, cannot have a great effect on the body. No fuch rule can be drawn from reafon : I know of no reafon, why a being affected with a view of God's glory fhould not caufc the body to faint, as well as being affected with a view of So- lomon's glory. And no fuch rule has as yet been produced from the fcripture : none has ever been found in all the late controverfies which have been about things of this nature. There is a great power in fpiritual affections j we read of the power 38 What are no Signs Part II. power which worketh in Chriftians *, and of the Spirit of God being in them, as the Spirit of power f, and of the effectual working of his power in them J, yea, of the working of God's mighty power in them ||. But man's nature is weak : flefh and blood are represented in fcripture as exceeding weak j and particularly with iefpe£l to its unfitnefs for great fpiritual and heavenly operations and exercifes, Matth. xxvi. 41. 1 Cor. xv. 43. and 50. The text we are upon fpeaks of joy unfpeak- able, and full of glory. And who that conliders what man's na- ture is, and what the nature of the affections are, can reafon- ably doubt but that fuch unutterable and glorious joys, may be too great and mighty for weak duft and afhes, fo as to be con- fiderably overbearing to it? It is evident by the fcripture, that true divine difcoveries, or ideas of God's glory, when given in a great degree, have a tendency, by affecting the mind, to overbear the body •, becaufe the fcripture 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 faints have of God's beau- ty and glory in this world, and thofe holy affections that arife from it, are of the fame nature and kind with what the faints are the fubjects of in heaven, differing only in degree and circumftances : what God gives them here, is a foretafte of heavenly happinefs, and an earned of their future inheritance. And who (hall limit God in his giving this earneft, or fay he (hall give fo much of the inheritance, fuch a part of the future reward, as an earneft of the whole, and no more ? And feeing God has taught us in his word, that the whole reward is fuch, that it would ^t once deftroy the body, is it not too bold a thing for us, fo to fet bounds to the fovereign God, as to fay, that in giving the earneft of this reward in this world, he fhall never give fo much of it, as in the leaft to diminiih the ftrength of the body, when God has no where thus limited himfelf ? The pfalmift fpeaking of vehement religious affections he had, fpeaks of an effect in his flefh or body, befides what was in his foul, exprefsly diftinguifhing one from the other, once and again, Pfal. lxxxiv. 2. My foul longeth, yea, evenfaintethfor the courts of the Lord: my heart and my flefh crieth out for the living God. Here is a plain diftinction between the heart and the flefh, as being each affected. So Pfal. lxiii. 1. My foul ihirjleth for thee, my flefh longeth fer thee in a dry and thirjly • Eph. iii. 7. f x Tim. i. 7. f Eph. iii. 7. 20. | Eph. i, 19. la tidy TO DISTINGUISH AFFECTIONS. 39 land, where no water is. Here alfo is an evident defigned di- ftin&ion between the foul and the flefh. The prophet Habakkuk fpeaks of his body's being overborn, by a fenfe of the majefty of God, Hab iii. 16. When I heardy my belly trembled : my lips quivered at the voice : rottennejs en- tered into my bones, and I tremhled in myfelf. 80 the pfalmift fpeaks exprefsly of his fleih trembling, Pfal. cxix. no. My flefh trembleth for fear of thee. That fuch ideas of God's glory, as are fometimes given in this world, have a tendency to overbear the body, is evident, be- caufe the fcripcure gives us an account, that this has fometimes actually been the effect of thofe external manifestations God has made of himfelf, to fome of the faints, which were made to that end, viz to give them an idea of God's majefty and glo- ry. Such inftances we have in the prophet Daniel, and the apoftle John. Daniel giving an account of an external repre- fentation of the glory of Chrift, fays, Dan. x. 8. And there re- mained 110 ftrength in me ; for my comelinefs was turned into cor- ruption, and I retained no firength. And the apoftle John gi- ving an account of a like manifeftation made to him, fays, Rev. i. 17. And when I f aw him, I fell at his feet as dead. It is in vain to fay here, thefe wete only external manifeftations or fymbols of the glory of Chrift, which thefe faints beheld : for though ft be true, that they were outward representations of Chrift' s glory, which they beheld with their bodily eyes ; yet the end and ufe of thefe external fymbols or representations, was to give to thefe prophets an idea of the thing reprefented, and that was the true divine glory and majefty of Chrift, which is his fpiritual glory ; they were made ufe of only as fignifica- tions of this fpiritual glory, and thus undoubtedly they received them, and improved them, and were affected by them. Ac- cording to the end for which God intended thefe outward figns, they received by them a great and lively apprehenfion of the real glory and majefty of God's nature, which they were figns of; and thus were greatly affedted, their fouls fwallowed up, and their bodies overborn. And 1 think, they are very bold and daring, who will fay God cannot, or ftvall not give the like clear and affecting ideas and appreheniions of the fame real glory and majefty of his nature, to none of his faints, with- out the intervention of any fuch external fhadows of it Before I leave this head, 1 would farther obieive, that it is plain the fcripture often makes ufe of bodily effects, to exprefs the ftrength of holy and fpiritual aitections ', fuch as trem- bling, 40 What are no Signs Part II. Ming*, groaning f, being fick ||, crying out $, panting^ and fainting **. Now if it be fuppofed, that thefe are only figu- rative exprefiions, to reprefent the degree of affection ; ytt I hope all will allow, that they are fit and fuitable figures to re- prefent the high degree of thofe fpiritual affections, which the Spirit of God makes ufe of them to reprefent : which I do not 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 effects, and fad tokens of falfe affections, and the delufion of the devil. I cannot think, God would commonly make ufe of things which are very alien from fpiritual affections, and are fhrewd marks of the hand of Satan, and fmell ftrong of the bottomlefs pit, as beautiful figures, to reprefent the high degree of holy and heavenly affections. III. It is no fign that affections are truly gracious affections, or that they are not, that they caufe thofe who have them, to be fluent, fervent and abundant, in talking of the things of religion. There are many perfons, who if they fee this in others, arc greatly prejudiced againft them. Their being fo full of talk, is with them, a fufficient ground to condemn them, as Pharifees, and oftentatious hypocrites. On the other hand, there are many, who if they fee this effect in any, are very ignorantly and imprudently forward, at once -to determine that they are the true children of God, and are under the faving influences of his Spirit, and fpeak of it as a great evidence of a new crea- ture : they foy,fuch an one's mouth is now opened : he ufed to be flow to fpeak ; but now he is full and free : he is free now to open his heart, and tell his experiences, and declare the praijes tf Cod; it comes from him, as free as water from a fountain ; and the like. And efpecially are they captivated into a confident and undoubting perfuafion that they are favingly wrought up- on, if they are not only free and abundant, but very affection- ate and earned in their talk. But this is the fruit of but little judgement, a fcanty and ihort experience ; as events do abundantly (hew : and is a mif- take perfons often run into, through their trufting to their own wifdom and difcerning, and making their own notions their rule, inftead of the holy fcripture. Though the fcripture be • Pfal. cxix. i2o. Ezra ix. 4. If. Ixvi. 2. j. Ifcb. iii. td f Rom. viii 16. I Cant. ii. s- and v. 8. \ Pfal. lxxxiv. 2. $ Pfal, xxxviii. 10. and xlii. |. and cxix. 1 31. •• Pfal. lxxxiv* 2. and cxix. 81. fun TO DISTINGUISH AFFECTIONS, 4 T full of rules, both how we fhould judge of our own ftatc, and alio how we fhould be conducted in our opinion or others ; vet we have no where any rule, by which to judge oiuielves or others to be in a good dtate, from any fuch effect : for this is but the religion of the mouth and of the tongue, and what is in the fcripture reprefented by the leaves of a tree, which though the tree ought net to be without them, yet are no where given as an evidence of the goodnefs of the tree. That perfons are difpofed to be abundant in talking of things of religion, may be from a good caufe, and it may be from a bad one. It may be becaufc their hearts are very full of holy affections; (or out of the abundance of the hearty the mouth fpeak- eth : and it may be becaufe perfons hearts are very full of reli- gi ut» affection which is not holy; for Itillout of the abundance or" the heart the mouth fpeaketh. It is very much the nature of the affections, of whatever kind they be, and whatever ob- jects they are exercifed about, if they are ftrong, to difpoie fon.« to be very much in fpeaki ng of that which they are affect- ed with ; and not only to fpeak much, but to fpeak very ear- neftly and fervently. And therefore perfons talking abun- dantly and very fervently about the things of religion, can be an evidence of no more than this, th.it they are very much affect- ed with the things of religion; but this may be, (as has been already iho»vn), and there be no orace. That which men are greatly affected with, while the high affection laits, they will be earneltiy engaged about, and will be likely to drew that earneft- nefs in their talk and behaviour ; as the greater part of the Jews, in all Judah and Galdee, did for a while, about John the Baptift's preaching and baptifm, when they were willing for a fcafon to rejoice in his light : a mighty ado was made, all over the land, and among all forts of perfons, about this great prophet and his miniftiy. And fo the multitude in \i\z manner, often manifefted a great earneftnefs, a mighty enga- gedneft of fpirit, in every thing that was external, about Chrift and his preaching and miracles, being aftonified at his doctrine, anon with joy receiving the word, following him, fometimes night and day, leaving meat, drink, and fleep to hear him ; once following him into he wiidernefs, failing three days going, to hear him ; fometimes crying him up to the clouds, faying, Never man [pake like this man ! being fervent and earned: in what they faid. But what did thefe things coine to, in the greater part of them ? A perfon may be over full of talk of his own experiences ; fommonly falling upon it, every where, and in all companies ; G an* 42 What are no Signs Part II. and when it is fo, it is rather a dark fign than a good one. At a tree that is over-full of leaves, feldom bears much fiuit: and as a cloud, though to appearance very pregnant and full of water, if it brings with it over much wind, feldom affords much rain to the dry and thirfty earth : which very thing the Holy Spit it is pleafed feveral times to make ufe of, to reprefent a great fhew of religion with the mouth, without anfwerable fruit in the life, Prov. xxv. 14. Whofo boafleth him/elf of afalfe 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 faints, and having a great fhew of religion, were for a while not fufpected, Thefe are clouds (fays he) without water, carried about of winds, Jude ver. 4. and 12. And the apoftle 1'eter, fpeaking of the fame, fays, 2 Pet. ii. 17. Thefe are clouds without water, carried with a tempefl. Falfe affections, if they are equally ftrong, are much more forward to declare themfelves, than true : becaufe it is the nature of falfe religion, to affect fhew and obfervation ; as it was with the Pharifees f. IV. It is no fign that affections are gracious, or that they are other v.- 1 ie, that perfons did not make them themfelves, or ex- cite them A their own contrivance, and by their own ftrength. There are many in thefe days, that condemn all affections which are excited in a way that the fubjects of them can give no account of, as not feeming to be the fruit of any of their own endeavours, or the natural confequence of the faculties and principles of human nature, in fuch circumftances, and under t That famous experimental divine " wouldft have frequent bufinefs with Mr Shcpard, fays, " A Pharifee's " God, which thou wouldft be loth " trumpet fhall be heard to the town's " thy deareft friend, or the wife of " end; when fnrplicity walks through " thy bofom fhould be privy to. " the, town unfeen. Hence a man " Non eft religio, uhi omnia pa- " will fometimes covertly commend " tent. Religion doth not lie o- " himfelf, (and rrrpfelf ever comes in), '* pen to all, to the eyes of men. " and tells you a long ftory of con- " Obferved duties maintain our credit; " verfion : and an hundred to one if '* but fecret duties maintain our life. " feme lie or other flip not out with " It was the faying of an heathen, " it. Why, the fecret meaning is, I " about his fecret correfpondency with " pray admire t?ic. Hence complain " his friend, What need the "world be " of wants and weaknefles ; pray think «* acquainted -with it? Thou and I are " "what a brokenhearted Chriftian I am.'* " theatre enough to each other. There Pardb. of the ten -virgins, Part h page " are inclofed pleafures in religion, 179- 180. " which none but renewed fpiritual And holy Mr Flavel fays thus, " O " fouls do feelingly underftand" Flo* " reader, if thy heart were right with vePs Touchjlone of ftneer/ty, Chap. II. " God, and thou didft not cheat thy- feft, 2. " ftlf with a vain profeffion, thoa fuch TO DISTINGUISH A F F E C T I O N S. 43 (uch means ; but to be from the influence of fome extrinfic and fupernatural power upon their minds. How greatly has the doctrine of the inward experience or fenGble perceiving of the immediate power and operation of the Spirit of God, been reproached and ridiculed by many of late ? They fay, the man- ner of the Spirit of God, is to co-operate in a filent, fecret and undifcernible way with the ufe of means, and our own endea- vours; fo that there is no diftinguifhing by fenfe, between the influences of the Spirit of God, and the natural operations of the faculties of our own minds. And it is true, that for any to expect, to receive the faving influences of the Spirit of God, while they neglect a diligent improvement of the appointed means of grace, is unreafonable prefumption. And to expect that the Spirit Of God will fa- vingly operate upon their minds, without the Spirit's making ufe of means, as fubfervient to the effect, is enthufiaftical. It is alfo undoubtedly true, that the Spirit of God is very various in the manner and circumftances of his operations, and that fome- times he operates in a way more fecret and gradual, and from fmaller beginnings, than at others. But if there be indeed a power, entirely different from and beyond our power, or the power of all means and inftruments, and above the power of nature, which is requifite in order to the production of faving grace in the heart, according to the general profeflion of the country ; then certainly, it is in no wile unreafonable to fuppofe, that this effect mould very fre- quently be produced after fuch a manner, as to make it very manifeft, apparent, and fenfible that it is fo. If grace be in- deed owing to the powerful and efficacious operation of an ex- trinfic agent, or divine efficient out of ourfelves, why is it unreafonable to fuppofe, it fhould feem to be fo, to them who are the fubjects of it ? Is it a ftrange thing, that it fhould feem to be as it is ? When grace in the heart indeed is not produced by our ftrength, nor is the effect of the natural power of our own faculties, or any means or inftruments, but is properly the workmanfhip and production of the Spirit of the Almighty, is it a ftrange and unaccountable thing, that it fhould feem to them who are fubjects of it, agreeable to truth, and not light contrary to truth ; fo that if perfons tell of effects that they are confcious to in their own minds, that feem to them not to be from the natural power or operation of their minds, but from the fupernatural power of fome other agent, it fhould at once be looked upon as a fure evidence of their being under a delu- sion, becaufe things feem to them to be as they are? For this G 2 i* 44 What are no Signs Part II. is the objection which is made : it is locked upon as a clear evidence, that the apprehensions and affections that many per- fons have, are not realty from iuch a ca-uie, becaufe they feem to them to be fr< m that caute: they declare that what they are confeious of, feen s to them evidently not to be from themfelves, but from the mighty power of the Sphit of God ; and others from hence condemn them, and determine what they experi- ence is not from the Spiiit of God, but from themfelves, or from the devil. Thus, unreafenabiy are multitudes treated at this day, by their neighbours. If it be indeed fo. as the fcripture abundantly teaches, that grace in the foul, is fo the effect of God's power, that it is fit- ly compared to thofe effects, which are fa?theft from being ow- ing to any flrength in the fuhject, fuch as a generation, or a being begotten, and rcfurrcciion, or a being raijedfrom the dead, and creation^ or a being brought out of nothing into being, and that it is an effect, wherein the mighty power of God is greatly gloiifled, and the exceeding greatnefs of his power is manifeft- cd * ; then what account can be given of it, that the Almighty, in fo great a work of his power, mould fo carefully hide his power, that the fubjects of it fhould be able to difcern nothing of it ? or what reafon or revelation have any to determine that he does f o ? If we may judge by the fcripture, this is not a- greeable to God's manner, in his operations and difpenfations ; but on the contrary, it is God's manner, in the great works of his power and mercy which he woiks for his people, to order things fo, as to make his hand vifible, and his power confpicu- ous, and mens dependence on him moft evident, that no fiefh fhould glory in his prefence f, that God alone might be exalt- ed J, and that the excellency of the power might be of God and not of man ||, and that Chrift's power might be manifefled in our weakneis§, and none might fay, mine own hand hath laved me **. So it was in moft of thofe temporal fal various which God wrought for Ifrael of old, which were types of the falva- tion of God's people from their fpirituaj enemies, bo it was in the redemption of Ifrael from their Egyptian bondage ; he re- deemed them with a ftrong hand, and an outfhetched arm ; and that his power might be the more confpicuous, he fuffered Ifrael hilt to be brought into the molt htlplefs and forlorn cir- cumltances. So it was in the great redemption by Gideon ; God would have his army diminifhed to a handful, and they * Eph. i. 17.- -70. f x Cor. i. 27. »0. 19! J K !«■ n.— */• II 2 Con iv. f. § x C01. xii. 9. ** Jiidgs \ii. 2. without TO DISTINGUISH AFFECTIONS. 4^ without any other arms, than trumpets, and lamps, and earth- en pitchers. So it was in the deliverance of lfrael from Goliath, by a tripling, with a fling and a ftone. So it was in that great woik oi God, his calling the Gentiles, and converting the Hea- then world, after Chrift's afcenfion, 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 Te- ftament : they were not wrought on in that lilent, fecret, gra- dual, and infenfible manner, which is now infilled on ; but with thofe manifeft evidences of a fupernatural power, wonder- fully and fuddenly caufing a gieat change, which in thefe days are looked upon as certain figns of delufion and enthufiafm. The apoitle in Eph. i. 18. 19. fpeaks of God's enlightening the minds of Chriitians, and fo bringing them to believe in Chrilt, to the end that they might know the exceeding great- nefs of hib power to them who believe. The words are, Tht eyes of your under ft anding being enlightened ; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the faints, and what is the exceeding great- nefs of his power to us -ward who believe ', according to the work- ing of bis mighty power \ &c Now when the apoftle fpeaks of their being thus the fubjects of his power, in their enlightening and effectual calling, to the end that they might know what his mighty power was to them who believe, he can mean no- thing elfe, than that they might know by experience. But if the faints know this power by experience, then they feel it, and difcern it, and are confeious of it ^ as fenfibly diflinguifhable from the natural operations of their own minds, which is not agreeable to a notion of God's operating fo fecretly, and undifcernibly, that it cannot be known that they are the fubje£ls of the in- fluence of any extrinfic power at all, any otherwife than as they may argue it from fcripture affertions ; which is a different thing from knowing it by experience. So that it is very unreafonable and unfcriptural, to determine that affections are not from the gracious operations of God's Spirit, becaufe they are fenfibly not from the perfons themfelves, that are the fubje&s of them. On the other hand, it is no evidence that affections are gra- cious, that they are not purpofely produced by thofe who are #ie fubje&s 46 What are noSigns Part IL fubjects of them, or that they arife in their minds in a manner they cannot account for. There are fome who make this an argument in their own fa- vour, when fpeaking of what they have experienced, they fay, " I am fure I did not make it myfelf : it was a fruit of no con- u trivance or endeavour of mine ; it came when I thought no- " thing of it-, if I might have the world for it, I cannot make " it again when I pleafe." And hence they determine, that what they have experienced, mufl be from the mighty influence of the Spirit of God, and is of a faving nature ; but very igno- rantly, and without grounds. What they have been the fubjects of, may indeed not be from themfelves directly, but may be from the operation of an invifible agent, fome fpirit befides their own : but it does not thence follow, that it was from the Spirit of God. There are other fpirits who have influence on the minds of men, befides the Holy Ghoft. We are directed not to believe every fpirit, but to try the fpirits, whether they be of God. There are many falfe fpirits, exceeding bufy with men, who often transform themfelves into angels of light, and do in many wonderful ways, with great fubtilty and power, mimic the operations of the Spirit of God. And there are many of Satan's operations, which are very diftinguifhable from the vo- luntary exercifes of mens own minds. They are fo, in thofe dreadful and horrid fuggeftions, and blafphemous injections with which he follows many perfons ; and in vain and fruitlefs flights and terrors, which he is the author of. And the power of Satan may be as immediate, and as evident in falfe comforts and joys, as in terrors and horrid fuggeftions ; and oftentimes is fo in fact. It is not in mens power to put themfelves into fuch raptures, as the Anabaptifts in Germany, and many other raving Enthufiafts like them, have been the fubjects of. And befides, it is to be confidered, that perfons may have thofe impreffions on their minds, which may not be of their own producing, nor from an evil fpirit, but from the Spirit of God, and yet not be from any faving, but a common influence of the Spirit of God : and the fubjects of fuch imprelTions, may be of the number of thofe we read of, Heb. vi. 4. 5. that are §nce enlightened^ and tafie of the heavenly gift, and are made partakers of the Holy Ghoft, and tafte the good word of God y and the power of the world to come ; and yet may be wholly un- acquainted with thofe better things that accompany falv at ion % fpoken of ver. 9. And where neither a good nor evil fpirit have any immediate hand, perfons, efpecially fuch as are of a weak and vapoury ha- bit TO DISTINGUISH AFFECTIONS. 47 bit of body, and the brain weak, and eafily fufceptive of im- preflions, may have ftrange apprehenfions and imaginations, and ftrong affections attending them, unaccountably arifing, which are not voluntarily produced by themfrlves. We fee that fuch perfons are liable to fuch impieflions, about temporal things; and there is equal reafon, why they mould about Spiri- tual things. As a perfon who is afleep, has dreams, that he is not the voluntary author of-, fo may fuch perfons, in like man- ner, be the fubjects of involuntary imprefiions, when they are awake. V. It is no fign that religious affections are truly holy and fpiritual, or that they are not, that they come with texts of fcripture, remarkably brought to the mind. It is no fign that affections are not gracious, that they are occafioned by fcriptures fo coming to mind ; provided it be the fcripture itfelf, or the truth which the fcripture fo brought contains and teaches, that is the foundation of the affection, and not merely or mainly, the fudden and unufual manner of its coming to the mind. But on the other hand, neither is it any fign that affections are gracious, that they arife on occafion of fcriptures brought fuddenly and wonderfully to the mind; whether thofe affec- tions be fear or hope, joy or forrow, or any other. Some feem to look upon this, as a good evidence that their affections are faving, efpecially if the affections excited are hope or joy, or any other which are pleafing and delightful. They will mention it as an evidence that all is right, £ at their experience came with the -wordy and will fay, u There were fuch* and fuch " fweet promifes brought to my mind : they came fuddenly, " 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, fo that I was fur- " prifed. I had not thought of it a long time before ; I did " not know at firft that it was fcripture ; I did not remember u that ever I had read it." And it may be, they will add, (i One fcripture came flowing in after another, and fo texts w all over the Bible, the moft fweet and pleafant, and the mod u apt and fuitable, which could be devifed ; and filled me " full as I could hold : I could not but (land and admire : ■' the tears flowed ; I was full of joy, and could not doubt any w longer." And thus they think they have undoubted evi- dence, that their affections muff be from God, and of the right kind, and their ftate good ; but without any manner of grounds. 48 What are no Signs Part II. grounds. How come they by any fuch rule, as that if any affections or experiences arife with promifes, and comfortable texts of fcripture, unaccountably brought to mind, without their recollection, or if a great number of fweet texts follow one another in a chain, that this is a certain evidence their ex- periences are faving ? where is any fuch rule to be fcum' 'n the Bible, the great and only fure directory in things of this nature ? What deceives many of the lefs understanding and confede- rate fort of people, in this matter, feems to be this ; that the fcripture is the word of God, and has nothing in it which is wrong, but is pure and perfect: and therefore, thofe experi- ences which come from the fcripture muff be right. But then it would be confidered, affections may arife on occafion of the Scripture, and not properly come jrom the fcriptuie, as the genuine fruit of the fcripture, and by a right ufe of it ; but from an abufe of it. All that can be argued from the purity and perfection of the word of God, with refpec"fc to experien- ces, is this, that thofe experiences which are agreeable to the word of God, art right, and cannot be otherwife; and not that thofe affections muft be right, which arife on occafion of the word of God coming to the mind. "What evidence is there that the devil cannot bring texts of fcripture to the mind, and mifapply them, to deceive perfons ? There feems to be nothing in this which exceeds the power of Satan. It is no work of fuch mighty power, to biing founds or letters to perfons minds, that we have any reafon to fup- pofe, nothing fho: s of omnipotence can be fufficient for it. If Satan has power tearing any words or founds at all to perfons minds, he may have power to bring words contained in the Bible. There is no higher fort of power required in men, to make the founds which exprefs the words of a text of fcripture, than to make the founds which exprefs the words of an idle ftory or fong. And fo the fame power in Satan, which is fufficient to renew one of thofe kinds of founds in the mind, is fufficient to renew the other : the different fignification, which depends wholly op cuflom, alters not the cafe, as to ability to make or revive the founds or letters. Or will any fur pole, that texts of fcripture are fuch facred things, that the devil durft not abufe them, nor touch them ? In this alfo they are mif- taken. He who was bold enough to lay hold on Chriit him- felf, and carry him hither and thither, into the wildernefs, and into an high mountain, and to a pinnacle of the temple, is net afraid to touch the fcripture, and abufe that for his own purpofes : TO DISTINGUISH AFFECTIONS. 49 purpofes : as he fhewed at the fame time that he was fo bold with Chrift, he then brought one fcripture and another, to de- ceive and tempt him. And if Satan did prefume, and was permitted, to put Chrift himfelf in mind of texts of fcripture to tempt him, what reafon have we to determine, that he dare not, or will not be permitted, to put wicked men in mind of texts of fcripture, to tempt and deceive them ? And if Satan may thus abufe one text of fcripture, fo he may another. Its being a very excellent place of fcripture, 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 fcriptures as tend moft to ferve his purpofe \ and may heap up fcripture-pro- mifes, tending, according to the perverfe application he makes of them, wonderfully to remove the rifing doubts, and to con- firm the falfe joy and confidence of a poor deluded fmner. We know the devil's inftruments, corrupt and heretical teachers, can and do pervert the fcripture, to their own and others damnation, 2 Pet. iii. 16. We fee they have the free ufe of fcripture, in every part of it •, there is no text fo pre- cious and facred, but they are permitted to abufe it, to the eter- nal ruin of multitudes of fouls ; and there are no weapons they make ufe of with which they do more execution. And there is no manner of reafon to determine, that the devil is not per- mitted thus to ufe the fcripture, as well as his inftruments. For when the latter do it, they do it as his inftruments and fervants, and through his mitigation and influence : and doubt- lefs he does the fame he inftigates others to do ; the devil's fer- vants do but follow their mafter, and do the fame work that he does himfelf. And as the devil can abufe the fcripture, to deceive and de- ftroy men, fo may mens own folly and corruptions as well. The fin which is in men, acts like its father. Mens own hearts are deceitful like the devil, and ufe the fame means to deceive. So that it is evident, that perfons may have high affections of hope and joy, arifing on occafion of texts of fcripture, yea precious promifes of fcripture coming fuddenly and remarkably to their minds, as though they were fpoke to them, yea a great multitude of fuch texts, following one another in a won- derful manner, and yet all this be no argument that thefe af- fections are divine, or that they are any other than the effects of Satan's delufions. And I would further obferve, that perfons may have raifed* H ani 5o What are no Signs Part II. ami joyful 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 yet properly from the corruptions of their own hearts, but from fome influence of the Spirit of God with the word, and yet have nothing of the nature of true and faving religion in them. Thus the (tony-ground hearers had great joy from the word ; yea, which is reprefented as arifing from the word, as growth from a feed ; and their affections had, in their appearance, a very great and exact refemblance with thofe reprefented by the growth on the good ground, the differ- ence not appearing, until it was difcovered by the confequen- ces in a time of trial : and yet there was no faving religion in thefe affections ||. VI. It is no evidence that religious affections are faving, or that they are otherwife, that there is an appearance of love in them. There are no profefling Chriftians who pretend, that this is an argument againft the truth and faving nature of religious affections. But on the other hand, there are fome who fup- pofe, it is a good evidence that affections are from the fanctify- ing and faving influences of the Holy Ghoft. Their argu- ment is, that Satan cannot love-, this affection being directly contrary to the devil, whofe very nature is enmity and malice. And it is true, that nothing is more excellent, heavenly and divine, than a fpirit of true Chriftian love to God and men : it is more excellent than knowledge, or prophecy y or miracles > or /peaking with the tongue of men and angels. It is the chief of the graces of God's Spirit, and the life, effence and fum 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. It may be obferved, that the more excellent any thing is, the more will be the counterfeits of it. Thus there are many more counterfeits of filver and gold, than of iron and copper : there are many falfe diamonds and rubies, but who goes about to counterfeit common (tones ? Though the more excellent things are, the more difficult it is to make any thing that (hall be like y Mr Stoddard, in his Guide to Chrift, of refrefiring ; which they take as te- fpeaks of it as a ettntnon thing, for kens of God's Uve, and hope that God perfons while in a natural condition, has accepted them ; and fo are confident and before they have ever truly ac- of their good eftate, Page 8. 9. Im- ceptri of Chrjj}, to have fcriptnre-^ra- prcflion anno lfl$, mijes come fo them, with a great dctl them, to distinguish Affections. 51 them, in their efTential nature and internal virtue ; yet the more manifold will the counterfeits be, and the more will art and fubtilty he exercifed and difplayed, in an exact imitation of the outward appearance. Thus there is the greateft danger of being cheated in buying of medicines that are moft excel- lent and fovereign, though it be moft difficult to imitate them, with any thing of the like value and virtue, and their counter- feits are good for nothing when we have them. So it is with Chriftian virtues and graces ; the fubtilty of Satan, and mens deceitful hearts, are wont chiefly to be exercifed in counterfeit- ing thofe that are in higheft repute. So there are perhaps no graces that have more counterfeits than love and humility; thefe being virtues wherein the beauty of a true Chriflian does efpecially appear. But with refpett to love j it is plain by the fcripture, that perfons may have a kind of religious love, and yet have no fa- ving grace. Chrift fpeaks of many profeffing Christians that have fuch love, whofe love will not continue, and fo (hall fail offajvation, Match, xxiv. 12. 13. And becaufe iniquity /ball a- bound, the love of many /ball wax cold. But he that jh all en- dure unto the end, the fane /ball be faved. Which latter words plainly fhew, that thofe fpoken of before, whofe love (hall not endure to the end, but wax cold, mould not be faved. Perfons may feem to have love to God and Chrift, yea to have very ftrong and violent affections of this nature, and yet have no grace. For this was evidently the cafe with many gracelefs Jews, fuch as cried Jefus up fo high, following him day and night, without meat, drink, or fleep *, fuch as faid, Lord, J will follow thee whitherfoever thou goejl % and cried, Ho/anna to the Jon of David f. The apoftle feems to intimate, that there were many in his days, who had a counterfeit love to Chrift, in Eph. vi. 24. Grace be with all them that love our Lord Jefus Chrijl in fince- rity. The laft word, in the original, fignifies in incorruption ; which fhews, that the apoftle was feniible that there were many who had a kind of love to Chrift, whofe love was not pure and fpiritual. f Agreeable to this Mr Stoddard rimes their common affections are obferves, in his Guide to Cbrijt, ftronger than faving. And fuppofes, that fome Tinners have pangs of aifec- that fometimes natural men may have tion, and give an account that they fuch violent pangs of falfe affecYton to find a fprit of love to God, and of God, that they may think themfclres their aiming at the glory of God, ha- willing to be damned. Page :i. and ving that which has a great refenv 65. klancc of faving grace ; and that fome- H 2 g* 52 What are no Signs Part II. So alfo Chriftian love to the people of God may be counter- feited. It is evident by the fcripture, that there may be ftrong affections of this kind, without faving grace *, as there were in the Galatians towards the apoitle Paul, when they were ready to pluck out their eyes and give them to him ; although the apoftle expreffes his fear that their affections were come to nothing, and that he had bellowed upon them labour in vain, Gal. iv. ii. 15. VII. Perfons having religious affections of many kinds, ac- companying one another, is not fufficient to determine whe- ther they have any gracious affections or no. Though falfe religion is wont to be maimed and monftrous, and not to have that entirenefs and fymmetry of parts, which is to be feen in true religion •, yet there may be a great variety of falfe affections together, that may refemble gracious affections. It is evident that there are counterfeits of all kinds of gra- cious affections ; as of love to God, and love to the brethren, as has been j u ft now obferved; fo of godly forrow for fin, as in Pharaoh, Saul, and Ahab, and the children of Ifrael in the wildernefs, Exod. ix. 27. 1 Sam. xxiv. 16. 17. and xxvi. 21. 1 Kings xxi. 27. Numb. xiv. 39. 40. ; and of the fear of God, as in the Samaritans, who feared the Lord, and ferved their own gods at the fame time, 2 Kings xvii. 32. 33.; and thofc enemies of God we read of, Pfal. lxvi. 3. who through the great' tiefs of God's power, fubmit themfclvzs to him, or, as it is in the Hebrew, lie vnto him, i. e. yield a counterfeit reverence and fubmiflion : fo of a gracious gratitude, as in the children of Ifrael, who fang God's praife at the Red fea, Pfal. cvi. 12. and Naaman the Syrian, after his miraculous cure of his le- profy, 2 Kings v. 15. thev were prepared for it, by being made TO DISTINGUISH AFFECTIONS. 57 to fee that they 'were in an evil cafe, and to cry unto Cod, be- caufe of their hard bondage , Exod. ii. 23. and v. 19. And be- fore God wrought that great deliverance for them at the Red fea, they were brought into great diftrefs, the wildernefs hadjbut them in, they could not turn to the right hand nor the left, and the Red fea was before them, and the great Egyptian hod be- hind, and they were brought to fee that they could do nothing to help themfelves, and that if God did not help them, they fliould be immediately fwallowed up ; and then God appeared, and turned their cries into fongs. 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 •wildernefs, that he might humble them^ and teach them "what "was in their heart, and fo do them good in their latter end, Deut. viii. 2. 16. The woman that had the iflue of blood twelve years, was not delivered, until me had hiftfpent all her living on earthly phyficians, and could not be healed of any, and fo was left helplefs, having no more money to fpend ; and then fhe came to the great Phyfi- cian, without any money or price, and was healed by him, Luke viii. 43. 44. Before Chiift would anfwer the requeft of the woman of Canaan, he firft feemed utterly to deny her, and humbled her, and brought her to own herfelf worthy to be called a dog *, and then he {hewed her mercy, and received her as a dear child, Matth. xy. 22. &c. The apoftle Paul, before a remarkable deliverance, was preffed out of meafure, above Jlrength, infomuch that he defpaired even of life ; but had the fentence of death in himfelf, that he might not truft in himfelf^ hut in God that raifeth the dead, 2 Cor. i. 8. 9. 10. There was firft a great tempeft, and the (hip was covered with the waves, andjuft ready to fink, and the d'ifciples were brought to cry to Jefus, Lord, fave us, we perifJj *, and then the winds and feas were rebuked, and there was a great calm, Matth. viii. 24. 25. 26. The leper, before he is cleanfed, muft have his mouth flopped, by a covering on his upper lip, and was to acknowledge his great mifery and utter uncleannefs, by rend- ing his cloaths, and crying, Unclean, unclean, Lev. xiii. 45. And backfliding Ifrael, before God heals them, are brought to acknowledge that they have finned, and have net obeyed the voice of the Lord, and to fee that they lie down in their fbame, and that confufion covers them, and that in vain is falvaiion hoped for from the hills, and from the multitude of mountains, and that God only can fave them, Jer. iii. 23. 24. 25. Jofeph, who was fold by his brethren, and therein was a type of Chrift, brings his brethren into great perplexity and diftrefs, and brings I them J3 Wh at are no Signs Part II. them to reflect on their fin, and to fay, we are verily guilty ; and at lad to refign up themfelves entirely into his hands for bond- men ; and then reveals himfelf to them, as their brother and their faviour. And if we confider thofe extraordinary manifeftations which God made of himfelf to faints of old, we (hall find that he com- monly firft manifefted himfelf in a way which was terrible, and then by thofe things that were comfortable. So it was with Abraham ; firft, a horror of great darknefs fell upon him, and then God revealed himfelf to him in fweet promifes, Gen. xv. 12. 13. So it was with Mofes at mount Sinai ; firft, God ap- peared to him in all the terrors of his dreadful majefty, fo that Mofes faid, I exceedingly fear and quake, and then he made all his goodnefs to pals before him, and proclaimed his name, The Lord God gracious and merciful, &c. So it was with Elijah ; firft, there is a ftormy wind, and earthquake, and devouring fire, and then a ftill, fmall, fweet voice, i Kings xix. 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 ftrengthened and refrefhed with fuch comfortable words as thefe, Daniel, a man greatly beloved, Dan. x. So it was with the apoftle John, Rev. i. And there is an analogy ob- fervable in God's difpenfations and deliverances which he works for his people, and the manifeftation which he makes of him- felf to them, both ordinary and extraordinary. But there are many things in fcripture which do more di- rectly (hew, that this is God's ordinary manner in working fal- vation for the fouls 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 finners. The fervant that owed his prince ten thoufand talents, is firft held to his debt, and the king pronounces fentence of condemnation upon him, and commands him to be fold, and his wife and children, and payment to be made j and thus he humbles him, and brings him to own the whole debt to be juft, and then forgives him all. The prodigal fon fpends all he has, and is brought to fee him- felf in extreme circumftances, and to humble himfelf, and own his unworthinefs, before he is relieved and feafted by his father, Luke xv. Old inveterate wounds muft be fearched to the bot- tom, in order to healing : and the fcripture compares fin, the wound of the foul, to this, and fpcaks of healing this wound without thus fearching ol it, as vain and deceitful, Jer. viii. 1 1. Chrift, in the work of his grace on the hearts of men, is com- pared to rain on the mown grafs, grafs that is cut down with a fcythe, Pfal. lxxii. 6. rcprcftnting his refrefhing, comforting influences to distinguish Affections* 5} influences on the wounded fpirit. Our firft parents, after they had finned, were firft terrified with God's majefty and juitice, and had their fin, with its aggravations, fet before them by their Judge, before they were relieved by the promife of the feed of the woman. Christians are fpoken of as thofe that have fed for refuge, to lay hold on the hope fet before them, Heb. vi. 18. which representation implies great fear, and ienfe of danger preceding. To the like purpofe, Chrift is called a hiding- place from the wind, and a covert from the tempeft, and as ri- vers of water in a dry place, and as thefiadow of a great rock in a weury land, If. xxxii. at the beginning. And it feems to be the natural import of the word gofpel, glad tidings, that it is news of deliverance and falvation, after great fear and dif- trefs. There is all reafon to fuppofe, that God deals with par- ticular believers, as he dealt with his church, which he firft made to hear his voice in the law, with terrible thunders and lightnings, and kept her under that fchoolmafter, to prepare her for Chriit ; and then comforted her with the joyful found of the gofpel from mount Sion. So likewife John the Baptift came to prepare the way for Chriit, and prepare mens hearts for his reception, by fhewing them their fins, and by bringing the f_lf righteous Jews off from their own righteoufnefs, tell- ing them that they were a generation of vipers, and {hewing them their danger of the wrath to come, telling them that the ax was laid at the root op the trees, &c. And if it be indeed God's manner, (as I think the foregoing confuierations {hew that it undoubtedly is), before he gives men the comfort of a deliverance from their fin and mifery, to give them a confiderable fenfe of the greatnefs and dreadfulnefs of thofe evils, and their extreme wretchednefs by reafon of them ; fuiely it is not unreafonable to fuppofe, that perfons, at lead oftentimes, while under thefe views, fhould have great diftrelTes and terrible apprehenfions of mind : efpecially if it be confider- ed what thefe evils are, that they have a view of; which are no other than great an;i manifold fins, againft the infinite ma- jefty of the great Jehovah, and thefuffering of the fiercenefs of hib wrath to all eternity. And the more fo (till, when we have many plain inftances in fcripture, of perfons that have actually been brought into extreme diftiefs, by fuch convictions, before they have received faving conlolations : as the multitude at Je- rulalem, who were / ricked in their heart, and Jaid unto Peter t and the reft of the apojiles, Men and brethren, whatfhall we do? and the apoitle Paul, who trembled and was aftonifhed, before he was comforted $ and the jailor, when he called for a light , I 1 and 60 What are noSigns Part II. and [prang in, and came trembling, and fell down before Paul and Silas, andfaid, Sirs, what mujl I do to b£ faved ? From thefe things it appears to be very unreafonable in pro- felling Chriftians, to make this an objection againft the truth and fpiritual nature of the comfortable and joyful affections which any have, that they follow fuch awful apprehenfions and dr- ftreffes, 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 hell *. This feems to be what fome perfons lay great weight upon ; efteeming great terrors an evidence of a great work of the law wrought on the heart, well preparing the way for folid comfort : not confidering that terror, and a convic- tion of confcience, are different things. For though convic- tions of confcience do often caufe terror ; yet they do not con- fid in it ; and terrors do often arife from other caufes. Con- victions of confcience, through the influences of God's Spirit, confift in conviction of finfulnefs of heart and practice, and of the dreadfulnefs of fin, as committed againft a God of terrible majefty, infinite holinefs and hatred of fin, and ftricr, juftice in punifhing of it. But there are fome perfons that have fright- ful apprehenfions of hell, a dreadful pit ready to fwallow them up, and flames juft ready to lay hold of them, and devils a- round them, ready to feize them ; who at the fame time feem to have very little proper enlightenings of confcience,. really- convincing them of their finfulnefs of heart and life. The de- vil, if permitted, can terrify men as well as the Spirit of God, it is a work natural to him, and he has many ways of doing it, in a manner tending to no good. He may exceedingly affright perfons, by imprefling on them many external images and ideas, of a countenance frowning, a fword drawn, black clouds of vengeance, wojds of an awful doom pronounced f, hell ga- * Mr Shepard fpeaks of "mens be- " The Spirit does not work by giving " ing caft down as low as hell by for- " a teftirrony, but by aflifting natural «« row and lying under chains, qua- " confcience to do its work. Natu- <« king in apprthenfion of terror to " ral confcience is the inflrument in « come, and then raited up to heaven " the hand of God, to aecufe, con- ** in joy, not able to live; and yet " demn, terrify, and to urge to duty. «' not rent from luft : and fuch are " The Spirit of God leads men into " objecls of pity now, and arc like " the confideration of their danger, «' to be the objelts of terror at the " and makes them to be affte'red there- « great day." Parable of the tcnVir- " with, Prov xx. 27- The fpi'it of gins, P. i- p. ii J. " man is the candle of the Lord, f " The way of the Spirit's work- ** fcarching all the inward parts of the "ing, when it does convince men, is " hell)." Stoddard's Guide to Chrift, " by enlightening natural conicience. page 44. ping, TO DISTINGUISH AFFECTIONS. 6l ping, devils coming, and the like, not to convince perfons of things that are true, and revealed in the word of God, but to lead them to vain and groundlefs determinations ; as that their day is paft, that they are reprobated, that God is implacable, that he has come to a refolution immediately to cut them off, ire. And the terrors which fome perfons have, are very much owing to the particular conftitution and temper they are of. Nothing is more manifeft, than that fome perfons are of fuch a temper and frame, that their imaginations are more ftrongly impreiled with every thing they are affected with, than others •, and the impreffion on the imagination re-acts on the affection, and raifes that (till higher ; and fo affection and imagination act reciprocally, one on another, till their affec- tion is raifed to a vaft height, and the perfon is fwallowed up, and lofes all poffeffion of himfelf *. And fome fpeak of a great fight they have of their wicked- nefs, who really, when the matter comes to be well exami- ned into and throughly weighed, are found to have little or no convi&ions of confeience. They tell of a dreadful hard heart, and how their heart lies like a ftone ; when truly they have none of thofe things in their minds or thoughts, wherein the hardnefs. of mens heart does really confift. They tell of a dreadful load and fink of fin, a heap of black and loathfome filthinefs within them ; when, if the matter be carefully in- quired into, they have not in view any thing wherein the cor- ruption of nature does truly confift, nor have they any thought of any particular thing wherein their hearts are finfullv defec- tive, 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 convictions of their actual fins, who truly have none. They tell how their fins are fet in order before them, they fee them ftand encompaffing them round in a row, with a dreadful frightful appearance ; when really they have not fo much as one of the fins they have been guilty of in the couife of their lives, coming into view, that they are affected with the aggra- vations of. And if perfons have had great terrors which really have been from the awakening and convincing influences of the Spirit of • The famous Mr Perkins diftin- " tions, ftrongly conceived in the guilhes between ** thofe forrows that " brain; which he fays, ufually come «' come through convictions of con- " on a fudden, like lightening into a " feisnee, and melancholic pafHons " houfe." vol. i. cf his works, page «• arifiug only from mere imagina- 38;. God, 62 What are noSigns Part IT. God, it doth not thence follow that their terrors rnuft needs iiTue in true comfort. The unmodified corruption of the heart may quench the Spirit of God, (after he has been ltriving), by leading men to prefumptuous, and felf exalting hopes and joys, as well as otherwife. It is not every woman who is really in travail, that brings forth a real child ; but it may be a mon- ilrous production, without any thing of the form or properties of human nature belonging to it. Pharaoh's chief baker, af- ter he had lain in the dungeon with Jofeph, had a vifion that raifed his hopes, and he was lifted up out of the dungeon, as well as the chief butler ; but it was to be hanged. But if comforts and joys do not only come after great terrors and awakenings, but there be an appearance oifucb preparatory convictions and humiliations, and brought about very diliinclly, hy fuck fteps, and in fuch a method, as has frequently been obfer- vable in true converts ; this is no certain fign that the light and comforts which follow are true and faving. And for thefe fol- lowing reafons, Firjiy As the devil can counterfeit all the faving operations and graces of the Spirit of God, fo he can counterfeit thole operations that are preparatory to grace. If Satan can counter- feit thofe effects of God's Spirit which are fpecial, divine and fanctifying j fo that there fhall be a very great refemblance, in all that can be obferved by others ; much more eafily may he imitate thofe works of God's Spirit which are common, and which men, while they are yet his own children, are the fub- jeclis of. Thefe works are in no wife fo much above him as the other. There are no works of God that are fo, 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 relemblances of thefe as have been fpoken of, without doubt he may of thofe that are of an infinitely inferi- our kind. And it is abundantly evident in fact, that there are falfe humiliations, and falfe fubmilTrons, as well as falfe com- forts *. How far was Saul brought, though a very wicked * The venerable Stoddard ob- " fulnefs, and tel's them that they* ferves, " A man may fay, that now " may be righfeoufly damned; as \ ha- " he can juftify God however he deals " raoh, who juftihed God, Exod ix. 41 with him, and not be brought off" " %j. And they give fome kind of " from his own righteoufnefs ; and " confent to it, but many times it 4t that fome men do juftify God, from ** does not continue, they have on- «' a partial conviction of the righte- " ly a pang upon them, that ufual- " oufnefs of their condemnation; " ly dies away after a little time." " conscience tikes notice of their fin- Guide to Chriji, page 71. man, TO DISTINGUISH AFFECTIONS. 63 man, and of a haughty fpirit, when he (though a great king) was brought, in conviction of his fin, as it were to fall down, all in tears, weeping aloud, before David his own fubjecT:, (and one thut he had for a long time mortally hated, and open- ly treated as an eneim), and condemn himfelf before him, cry- ing out, Thou art more righteous than I : for thou haft rewarded me good, whereas I have rewarded thee evil ? And at another time, / have finned^ I have played the fool, I have erred exceed- ingty, 1 Sam. xxiv. 6. 7. and chap. xxvi. 21. And yet Saul feems then to have had very little of the influences of the Spirit of God, it being after God's Spirit had departed from him, and given him up, and an evil fpirit from the Lord troubled him. And if this proud monarch, in a pang of affection, was brought to humble himfelf >fo low, before a fubject that he ha- ted, and (till continued an enemy to ; there doubtlefs may be appearances of great conviction and humiliation in men, before God, while they yet remain enemies to him, and though they finally continue lb. There is oftentimes in men, who are ter- rified through fears of hell, a great appearance of their being brought off from their own righteoufnefs, when they are not brought off from it in all ways, although they are in many ways that are more plain and vifible. They have only exchan- ged fome ways of trufting in their own righteoufnefs, for others that are more fecret and fubtil. Oftentimes a great degree of difcouragement* as to many things they ufed to depend upon, is taken for humiliation : and that is called a fubmiflion to God, which is no abfolute fubmiflion, but has fome fecret bargain in it, that it is hard to difcover. Secondly, If the operations and effects of the Spirit of God, in the convictions and comforts of true converts, may be fophi- fticated, then the order of them may be imitated. If Satan can imitate the things themfelves, he may eafily put them one af- ter another, in fuch a certain order. If the devil can make A, B, and C, it is as eafy for him to put A firft, and B next, and C next, as to range them in a contrary order. The nature of divine things is harder for the devil to imitate, than their or- der. He can exaclly imitate divine operations in their nature, though his counterfeits many be very much like them in exter- nal appearance ; but he can exactly imitate their order. When counterfeits are made, there is no divine power needful in or- der to the placing one of them firft, and another laft. And therefore no order or method of operations and experiences, is any certain fign of their divinity. That only is to be trufted to, as a certain evidence of grace, which Satan cannot do, and which 64 What are no Signs Part II. which it is impoflible mould be brought to pafs by any power fhort of divine. Thirdly > We have no certain rule to determine how far God's own Spirit may go in thofe operations and convictions which in themfelves are not fpiritual and faving, and yet the perfon that is the fubject of them, never be converted, but fall fhort of fal- vation at laft. There is no neceflary connection in the nature of things, between any thing that a natural'man may experience, while in a ftate of nature, and the faving grace of God's Spirit. And if there be no connection in the nature of things, then there can be no known and certain connection at all, unlefs it be by divine revelation. But there is no revealed certain connection between a ftate of falvation, and any thing that a natural man can be the fubject of, before he believes in Chrift. God has revealed no certain connection between falvation, and any qua- lifications in men, but only grace and its fruits. And there- fore we do not find any legal convictions, or comforts following thefe legal convictions, in any certain method or order, ever once mentioned in the fcripture, as certain figns of grace, or things peculiar to the faints ; although we do find gracious operations and effects themfelves, fo mentioned, thoufands of times. Which fhould be enough with Chriftians, who are will- ing to have the word of God, rather than their own philofophy, and experiences, and conjectures, as their fufficient and fare guide in things of this nature. Fourthly, Experience does greatly confirm, that perfons feem- ing to have convictions and comforts following one another in fuch a method and order, as is frequently obfervable in true converts, is no certain fign of grace *. I appeal to all thofe minifters in this land, who have had much occafion of dealing with fouls, in the late extraordinary feafon, whether there has not been many who do not prove well, that have given a fair account of their experiences, and have feemed to be converted according to rule, i. e. with convictions and affections, fuc- ceeding diftinctly and exactly, in that order and method, which has been ordinarily infilled on, as the order of the operations ef the Spirit of God in converfion. And as a feeming to have this diftinctnefs as to fteps and * Mr Stoddard, who had much ex- hoth. And that many perfons have rxrience of things of this nature, long given a fair account of a work of con- ago obferved, that convened and un- verfion, that have carried well in the converted men cannot be certainly eye of the world for feveral years, diltinguimed by the account they give but have not proved well at laft. Ap- of their experience : the fame rela- peal to the /earneJ, p. 75". ~6. eicn ©f experiences being common to method, TO DISTINGUISH AFFECTION S. <5j method, is no certain fign that a perfon is converted ; fo a being without it, is no evidence that a perfon is not converted. For though it might be made evident to a demonftration, on fcripture-principles, that a (inner cannot be brought heartily to receive Chrift as his Saviour, who is not convinced of his fn and mifery, and of his own emptinefs and helplefThefs, and his juft defert of eternal condemnation ; and that therefore fuch convictions muft be fome way implied in what is wrought in his foul ; yet nothing proves it to be necefTary, that all thofe things which are implied or prefuppofed in an acl: of faith in Chrilt, mult be plainly and diftinctly wrought in the foul, in fo many fuccefiive 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 Shepard obferves), fometimes the change made in a faint, at firft work, is like a confufed chaos ; fo that the faints know not what to make of it. The manner of the Spirit's proceeding in them that are born of the Spirit, is very osten exceeding myfterious and unfearchable : we, as it weie, hear the found of it, the effeti of it is diicernible ; but no man can tell whence it came, or whither it went. And it is oftentimes as difficult to know the way of the Spirit in the new birth, as in the fir It birth : Eccl xi 5. Thou knoweji not ivbat is the way of the Spirit, or how the bones do grow in the womb of her that is with child 1 even fo thou knowejl not the works of God, that worketh all. The ingenerating of a prin- ciple of grace in the foul, feems in fciipture to be compared to the conceiving of Chrift in the womb, Gal iv. 19. And therefore the church is called Chrift's mother, Cant. iii. 11. And fo is every particular believer, Matth. xii. 49. 50. And the conception of Chriit in the womb of the blefTed virgin, by the power of the Holy Ghoft, feems to be a defigned refem- blance of the conception of Chrift in the foul 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, or heart that conceives this holy Child. The new creature may ufe that language in Pfal. exxxix. 14. 15. lam fearfully and wonderfully made ; marvellous are thy works, and that my foul knoweth right well. My [ubjlance was not hid from thee, when I was made infecret. Concerning the generation of Chrift, both in his perfon, and alfo in the hearts of his peo- ple, it may be faid, as in If. liii. 8. Who can declare his gene- ration ? We know not the works of God, that worketh all. It is tht glory oj God to conceal a things (Prov. xxv. 2.) and to have his path as it were in the mighty waters, that his fcotfeps K may 66 What are no Signs Part II. may not be known : and efpecially in the works of his Spirit on the hearts of men, which are the higheft and chief of his works. And therefore it is faid, If. xl. 13. Who hath directed the Spirit of the Lord, or being his counfellor hath taught him ? It is to be feared that fome have gone too far towards directing the Spirit of the Lord, and marking out his footfteps for him, and limiting him to certain flops and methods. Experience plainly Ihews, that God's Spirit is unfearchable and untraceable, in fome of the beft of Chrifiians, in the method of his operations, in their converflon. Nor does the Spirit of God proceed dif- ccrnibly in the Heps of a particular eftablifhed fcheme, one half fo often as is imagined. A fcheme cf what is necelTary, and according to a rule already received and eftablifhed by common opinion, has a vail: (though to many a very infenfible) influence in forming peifons notions of the fteps and method of their own experiences.' I know very well what their way is; for I have had much opportunity to obferve it. Very often, at iirft, their experiences appear like a confufed chaos, as Mr She- pard expreiTes it : but then thefe paiTages of their experience are picked out, that have molt of the appearance of fuch parti- cular fteps that are infifted on ; and thefe are dwelt upon in the thoughts, and thefe are told of from time to time, in the re- lation they give : thefe parts grow brighter and brighter in their view j and others, being neglected, grow more and more obfeure : and what they have experienced is infenfibly (trained to bring all to an exacl: conformity to the fcheme that is efta- blifhed. And it becomes natural for minifters, who have to deal with them, and direel them that infill upon diftinclnefs and clearnefs of method, to do fo too. But yet there has been fo much to be feen of the operations of the Spirit of God, of late, that they who have had much to do with fouls, and are not blinded with a feven-fold vail 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 inquiries into our own ftate, or directions we give to others, is the nature of the effeft that God has brought to pafs in the foul. As to the fteps which the Spirit of God took to bring that effe& to pafs, \ve may leave them to him. We are often in fcripture exprefs- ly directed to try ourfelves by the nature of the fruits of the Spirit ; but no where by the Spirit's method oi pioducing them *. Many * Mr Slicpnrc!, fpeaking of the '« child cannot tell how his foul comes foul's clofir jwith Chrift, fay:, " A» 1 " into it, cor it m.iy be when; but " afterwards TO DISTINGUISH AFFECTIONS. 6j Many do greatly err in their notions of a clear work of conver- fion; calling that a clear work, where the fuccefiive fteps of in- fluence, and method of experience is clear : whereas that in- deed is the cleareft work, (net where the order of doing is clear - eft, but) where the fpiritual and divine nature of the work dcnc % and effect -wrought, is moft clear. IX. It is no certain fign that the religious affections which perfons have are fuch as have in them the nature of true reli- gion, or that they have not, that they difpofe perfons to fpend much time in religion, and to be zcaloufty engaged in the ex- ternal duties of worfhip. This has, very unreafonably, of late been looked upon as an argument againft the religious affections which fome have had, that they fpend fo much time in reading, praying, finging, hearing fermons, and the like. It is plam from the fcripture, that it is the tendency of true grace to caufe perfons very much to delight in fuch religious exercifes. True grace had this ef- fect on Anna the prophetefs ; Luke ii. 37. She departed net from the temple, but ferved God with fa/lings and prayers night and day. And grace had this effect: upon the primitive Chriftians in Jerufalem ; Acts ii. 46. 47. And they continuing daily with one accord in the temple, and breaking bread from houfe to houfe, did eat their meat with gladnefs and finglenefs of heart, prai- fing God. Grace made Daniel delight in the duty of prayer, and folemnly to attend it three times a day : as it alfo did David, Pfal. lv. 17. Evening, morning, and at noon will 1 pray, Grace makes the faints delight in finging praifes to God : Pfal. exxxv. 3. Sing praifes unto his name, for it is pleafant. And cxlvii. 1. Praife ye the Lord : for it is good tojing praifes unto our God; for it is pleafant, and praife is comely. It alfo caufes them to delight to hear the word of God preached : it makes the gofpel a joyful found to them, Pfal. lxxxix. 15. and makes the feet of " afterwards it ie«s and feels that u the foul, becaufe you cannot foclear- *' life; fo that he were as bad as a " ly difcern and feel it; nor the time «* bcafr, that mould deny an immortal " of the working, and firft beginning " foul; fo here." Parable of the ten " of it. I have known many that Virgins, Part II. p. 171. " have come with their complaints, u If the man do not know the time " that they -were never humbled, *' of his converfion, or firft clofing '« they never felt it fo; yet there it *' withChrift; the minifter may not " hath been, aj»d many times they ** draw any peremptory conclufion " have feen it, by the other fpe£la- " from thence, that he is not godly." " cles, and bleiled God for it. " Stoddard's Guide to Chrift, p. 83. Shepard } s Sound believer, page $B- ** Do not think there is no com- The late imprcIHon in Boflon. •* puaction, orfenfeof fin, wrought in K 2 thoic 68 What are noSigns Part II. thofe who publiQi thcfe good tidings, to be beautiful ; If. lii. 7. How beautiful upon the mountains are the feet of him that bringcth good tidings I &c. It makes them love God's public worfliipj Pfal. xxvi. 8. Lord, I have loved the habitation of thy houfe, and the place inhere thine honour dwelleth. And xxvii 4. One thing have I defired of the Lord, that will Ifeek after, that J may d veil in the houfe of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple. Pfal. lxxxiv. 1. 2. &c. — How amiable are thy tabernacles, Lord of hofls ! my foul longeth, yea, even faint eth for the courts of the Lord. — Tea, the fparrow hath found an houfe, and the fw allow a ncfl for herftlf, where foe may lay her young, even thine altars, Lord of ho/Is, my King, and my Cod. Blejfed are they that dwell in thy houfe : they will be flill praifing thee. Bleffed is the man in whofe heart arc the ways of them, who paffing through the valley of Baca s — go from fir en gth to flrength, every one of them in Zion appear eth before God. — ver. 10. 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 war with the If- raelites of old, whofe fervices were abominable to God ; they attended the new moons, andfabbaths, and calling of affemblies, and fpread forth their hands, and made many prayers, If. i. 12. — 15. So it was with the Pharifees ; they made long prayers, andfafled twi'ce a week. Falfe religion may caufe perfons to be loud and earned in prayer : If. lviii. 4. Ye [hall not fafl as ye do this day, to caufe your voice to be heard on high. That reli- gion which is not fpiritual and faving, may caufe men to de- li oht in religious duties and ordinances : If. lviii. 2. Tet they feek me daily, and delight to kmiv my ways, as a nation that did richteoufnefs, and forfook not the ordinance of their God: they afk of me the ordinances of juflice : they take delight in approach- ing to God. It may caufe them to take delight in hearing the word of God preached ; as it was with Ezekiel's hearers, Ezek. xxxiii. 31. 32. And they come unto thee as the people cometh % and they fit before thee as my people, and they hear thy words, but they will not do them : for with their mouth they jhew much love, but their heart goeth after their covetoufnefs. And lo t thou art unto them as a very lovely fang of one that hath a pleafant voice, and can play well on an inftrument : for they bear thy words, but they do them not* So it was with Herod ; he TO DISTINGUISH AFFFCTIONS. 69 he heard John the Baptift gladly, Mark vi. 20. So it was with others of his hcartrt., for afeafon they rejoiced in his light, John v. 35. So the itony- ground hearers heard the -word "xith joy. Experience (hews, that perfons, from falfe religion, may be inclined to be exceeding abundant in the external exercifes of religion ; yea, to give themfelves up to them, and devote al- moit their whole time to them. Formerly a fort of people were very numerous in the Romifh church, called reclufes, who forfook the world, and utterly abandoned the fociety of mankind, and {hut themfelves up clofe, in a narrow cell, with a vow never to ftir out oi it, nor to fee the face of any of man- kind any more ; (unlefs that they might be vifited in cafe of ficknefs)'; to fpend all their days in the exercifes of devotion and converfe with God. There were alfo in old time, great multitudes called Hermites 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 ; fomc forts of them having no dwellings, but the caves and vaults of the mountains, and no food, but the fpontaneous productions of the earth. — I once lived, for many months, next door to a Jew, (the houfes adjoining one to another), and had much op- portunity daily to obferve him ; who appeared to me the de- vouteft perfon that ever 1 faw in my life ; great part of his time being fpent in ads of devotion, at his eaitern window, which opened next to mine, feeming to be molt earneftly engaged, not only in the day-time, but fometimes whole nights. X. Nothing can be certainly known of the nature of reli- gious affections by this, that they much difpofe perfons with their mouths to praife and glorify God. This indeed is im- plied 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 affection, when perfons appear greatly difpofed to praife and magnify God, to have their mouths full of his praifes, and affectionately to be calling on others to praife and extol him, I thought it deferved a more particular consideration. No Chriftian will make it an argument againft a perfon, that he feems to have fuch a difpofition. Nor can it reafon- ably be looked upon as an evidence for a perfon, if thofe things that have been already obferved and proved, be duly confider- ed, 70 What are no Signs Part II. ed, viz. that perfons, without grace, may have high affec- tions towards God and Chrift, and that their affections, being ftrong, may fill their mouths, and incline them to fpeak much, and very earneftly, about the things they are affected with, and that there may be counterfeits of all kinds of gracious affec- tion. But it will appear more evidently and directly, that this is no certain fign of grace, if we confider what inftances the fcripture gives us of it in thofe that were gracelefs. We often have an account of this, in the multitude that were prefent when Chrift preached and wrought miracles ; Mark ii. 12. And im- mediately be arofe, took up bis bed, and -went forth before them all, infomuch that they were all amazed, and glorified God, fay- ing, We never faw it on this fafioion. So Matth. ix. 8. and Luke v. 26. Alfo Matth. xv. 31. Infomuch that the multitude •wondered when they faw the dumb to fpeak, the maimed to he whole, the lame to walk, and the blind to fee : and they glori- fied the God of Ijrael. So we are told, that on occafion of Chrift's raifing the fon of the widow of Nain, Luke vii. 16. There came a fear on all ; and they glorified God, faying, That a great prophet 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 iv. 15. And he taught in their fynagogues, being glorified of all. And how did they praife him with loud voices, crying, Hofanna to the fon of David, hofanna in the highefi ; blejfed is he that cometh in th§ name of the Lord, a little before he was crucified ! And after ChriiVs afcenfion, when the apoftles had healed the impotent man, we are told, that all men glorified God for that "which was done, Acts iv. 21. "When the Gentiles in Antioch of PiGdia, heard from Paul and Barnabas, that God would reject the Jews, and take the Gentiles to be his people in their ropm, they were affected with this goodnefs of God to the Gentiles, and glori- fied the word of the Lord: but all that did fo were not true belie- vers; but only a certain elect number of them ; as is intimated in the account we have of it, Acts xiii. 48. And when the Gen- tiles heard this, they were glad, and glorified the word of the Lord : and as many as were ordained to eternal life, believed. So of old the children of Ifrael at the Red fea, fang God's praife ; but foon forgat his works. And the Jews in Ezekiel's time, with their viouth fhewed much love, while their heart went after their covet cufnefs. And it is foretold of falfe pro- fcflbrs, and real enemies of religion, that they fhould (hew a forwardnefs to glorify God-, If. lxvi. 5. Hear the word of the Lord % ye that tremble at his word, Tour brethren that hated you, TO DISTINGUISH AFFECTIONS. 71 ymiy that caft you out for my name's fake, /aid, Let the Lord be glorified. It is no certain fign that a perfon is gracioufly affected, if in the mid ft of his hopes and comforts, he is greatly affected with God's unmerited mercy to him that is fo unworthy, and feems greatly to extol and magnify free grace. Thole that yet remain with unmortified pride and enmity againft God, may, when they imagine that they have received extraordi- nary kindnefs from God, cry out of their unworthinefs, and magnify God's undeferved goodnefs to them, from no other conviction of their ill-defervings, and from no higher prin- ciple, than Saul had, who while he yet remained with unfub- dued pride and enmity againft David, was brought, though a king, to acknowledge his unworthinefs, and ciy out, I have played the fool, I have erred exceedingly, and with great affec- tion and admiration, to magnify and extol David's unmeiited and unexampled kindnefs to him, 1 Sam. xxv. 16. — 19. and xxvi. 21. : and from no higher principle, than that from whence Nebuchadnezzar was affected with God's difpenfations, that he faw and was the fubject of, and praiies, extols and honours the King of heaven ; and both he, and Darius, in their high affections, call upon all nations to praife God, Dan. iii. 28. 29. 30. and iv. 1. 2. 3. 34. 35. 37. and vi. 25. 26. 27. XI. It is no fign that affections are right, or that they arc wrong, that they make perfons that have them, exceeding con- fident that what they experience is divine,, and that they arc in a good eftate. It is an argument with fome, againft perfons, that they arc deluded if they pretend to be affured of their good eftate, and to be carried beyond all doubting of the favour of God •, fup- pofing that there is no fuch thing to be expedited in the church of God, as a full and abfolute affurance of hope ; unlefs it be in fome very extraordinary circumftances ; as in the cafe of martyrdom : contrary to the doctrine of Proteftants, which has been maintained by their moft celebrated writers againft the Papifts ; and contrary to the plaineft fcripture-evidence. It is manifeft, that it was a common thing for the faints that we have a hiftory or particular account of in fcripture, to be af- fured. God in the plaineft and moft pofitive manner, revealed and teftified his fpecial favour to Noah, Abraham, Ifaac, Ja- cob, Mofes, Daniel, and others. Job often fpeaks of his fin- cerity and uprightnefs with the greateft imaginable confidence •and aflurance, often calling God to witnefs to it ; and fays plainly, 72 What are no Signs Part II. plainly, I knoiv that my Redeemer livcth> and that I Jhall fee him J or myfelf> and not another. Job xix. 25. &c. David, throughout the book of Pfalms, almoft every where fpeaks without any heiltancy, and in the molt pofitive manner, of God as his God; glorying in him as his portion and heritage, his rock and confidence, his fhield, falvation, and high tower, and the like. Hezekiah appeals to God, as one that knew that he had walked before him in truth, and with a perfect heart, 2 Kings xx. ] Jefus Chrift, in his dying dil'icourfc with his eleven difciples, in the 14th, 15th, and 10th chapters of John, (which was as it were Chrilt's laft will and teftament to his difciples, and to his whole church), often declares his fpecial and everlafting love to them, in the plaineft and moft pofitive terms ; and promifes 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, hat their joy might be fully John xv. ti. Theje things have I fpoken unto you , that my joy might remain in you> and that your joy might be full. See alfo at the conclufion of his whole dilcourfe, Chap. xvi. 33. Thefe things have I fpoken unto you, thit in me ye might have peace. In the world yefhall have tribulation : but be of good cheer, I have overcome the world. Chrift was not afraid of fpeaking too plainly and pofitively to them •, he did not defire to hold them in the leaft fufpence. And he concluded that laft difcourfe of his, with a prayer in their piefence, wherein he fpeaks pofitively to his Father of thofe 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 fakes he fanclified himfelf; and that his will was, that they fhould be with him in his glory : and tells his Father, that he fpake thefe things in his prayer, to the end, that his joy might be fulfilled in them, ver. 13. By thefe things it is evident, that it is agreeable to Chrilt's defigns, and the contrived ordering and difpofition Chiift makes of things in his church, that there fhould be fufficient and abundant provifion made, that his faints might have full aflurance of their future glory. The apoftle Paul, through all his epiflles, fpeaks in an alTu- red ftrain ; ever fpeaking pofitively of his fpecial relation to Chrift, his Lord and Mailer and Redeemer, and his intereft in, and expectation of the future reward. It would be endlefs to take notice of all places that might be enumerated \ I fliall mention but three or four: Gal. ii. 20. Chrifl liveth in me ; and the life which I now live in the flcfi, I live by the faith of the Son to distinguish Affections. 73 Son of God, who loved me, and gave himfelf for me. Phil. i. 2 1. For vie to live is Chrijl, and to die is gain. 2 Tim. i. 1 2. I know whom I have believed, and I am per funded that he is able to keep that which I have committed unto him again ft that day. 2 Tim. iv. 7. 8. I have fought a goodjight, I have jiiufbed my courfe, I have kept the faith. Henceforth there is laid up for me a crown of right eoufnefs, which the Lord the righteous judge •will give me at that day. And the nature of the covenant of grace, and God's declared ends in the appointment and conititution of things in that co- venant, do plainly (hew it to be God's defign to make ample provifion for the faints having an allured hope of eternal life, while living here upon earth. For fo are ail things ordered and contrived in that covenant, that every thing mi^ht be made fure on God's part. The covenant is ordered in all things and fure ; the promifes are molt full, and very often repeated, and various ways exhibited ; and there are many witnefles, and many feals ; and God has confirmed his piomifes with an oath. And God's declared defign in all this is, that the heirs of the promifes might have an undoubting hope, and full joy, in an aflurance of their future glory. Heb. vi. 17. 18. Wherein God willing more abundantly to fbew unto the heirs of prom ij e the immutability of his counfel, confirmed it by an oath : that by two immutable things, in which it was impojfible for God to lie, we might have a jlrong confclat ion, who have fled for refuge to lay hold upon the hope fet before us. But all this would be in vain, to any fuch purpofe, as the faints ftrong confolation, and hope of their obtaining future glory, if their intereft in thofe fure promifes in ordinary cafes, was not attainable. For God's promifes and oaths, let them be as fure ss they will, cannot give ftrong hope and comfort to any particular peifon, any fur- ther than he can know that thofe promifes are made to him. And in vain is provifion made in Jefus Chrift, that believers might be perfect as pertaining to the confeience, as is fignifled Heb. ix. 9. if aflurance of freedom from the guilt of fin is not attainable. It furtber appears that aflurance is not only attainable in fome very extraordinary cafes, that all Chriftians are directed to give all diligence to make their calling and election fure, and are told how they may do it, 2 Pet. i. $. — 8. And it is fpoken of as a thing very unbecoming of Chriftians, and an ar- gument of lomething very blameable in them, not to know whether Chrift be in them or no, 1 Coi xiii. 5. Know ye not ^our own f elves, how that Jefus Chrifl is in you, except ye be reprobates ? An(Tbrance be, that they «• apoftates !" Fhvel's Husbandry ft? ~ " dare b ••id'y Tento t to go to the ritualized, Chap. xii. *' judgement- feat of God, and there nion 1 6 What are no Signs Part II. nion of themielvcS, and confidence of their happy circumftances, be ns high and ftrong as mountains, and as violent as a tem- peft, when once confeience is blinded, and convictions killed, with falfe, high affections, and thofe forementioned principles let loofe, fed up .m