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YALE
UNIVERSITY LIBRARY

TUB

WORKS

o^e

IN EIGHT VOLUMES.

VOLUME IV.

CQNTAimNG

I. A TREATISE CONCERNING
RELIGIOUS AFFECTIONS.
II. OBSERVATIONS CONCERN
ING FAITH.

Iir. REASONS AGAINST DR.
¦watts's notion of'
THE preexistence of
Christ's human soul.

FIRST AMERICAN EDITIOK.

PUBLISHED at ¦W-ORCEBTER,
By ISAIAH THOMAS, Jun.
ISAAC SfUSfEFANr, PRINrSlf.
1808.

ll^tRODtrCTlOM.
itU TH£ TREATISE ON THE AFFEGTro^fS.

1 Hi&RE is no question wfrntsodver^ tfidtis ofgYedt-
er wifiortance to mankind, and t/iat it more concerns every indi-
-uidual person to be tuell resolved in, than this. What are tfie
distinguishing. qJiaUfications of t1»ose that" are in favor with
God, and' intitled to His eternal rewards ? Or, w^ich comes to'
the same thing. What is the nature of true religion f And
wherein do He tKe distinguishing notes of that virtue and holi
ness that is acceptable in the sight of God ? Bui though it br
of such importance, and thgugji ive have dear and abundant Rght
in the word of God to direct us in this matter, ¦get there is no one
point, wherein professing Christians do niore djffer one from
another. It laould be endless to reckon up the variety of opin
ions in this point f that divide the Christian world ; maldhg mani~
fest the truth of that of our Saviour, " Strait is tlie: gate and
narrow is the way, that leads to life, and few there be that find
itr The consideration of these' (Mngs has long engaged me to at
tend to this matter f with the utmost diligence arid care, and ex
actness- of search and inquiry, that I have^ been capable of : It is
/a subject on which my mind has been peculiarly intent, ever since
I first entered on the study of divinity. But as to the success of
my inquiriesjit must be left to tfie judgment of the redder of the
following treatise.
I am sensible it is much more difficult to judge impartially of
that lahich is the mbject of tMs discourse, in the midst of the dust
and smoke of such a state of controversy, as this land is now in,
about things of this nature : As it is more dijicult to write im-
partiallyy so it is more difficult to read impartially. Mtcny will
probably be hurt in their spirits, to find so much thtii appertains
' to religious affection, here condemned : And perhaps indignation
and contempt will be excited in others by finding so much here
Jiisiified and approved. And it may be,^some will be ready to
charge me with iriconsistence with myself, in so much approving
sofne things, and so mulch condemning others ; as I have found
tMs'has always been objected to by iOTiiCf ever since the beginning

ki INTRODUCTION.
of our late controversies about religion. It is a hard thing to be
a hearty zealous friend of what has been good and glorious, in the "
late extraordindry appearances, and to rejoice much in it ; and at
the same time to see the evil and pernicious tendency of what has
been bad, pid earnestly, to oppqse that. But yet, I am humbly,
hut fully persuaded, we sho-ll never be in the way of truth, nor go
on in a way acceptable to God, and tending to (he advancement of
Christ's kingdom, till we do so. There is indeed something very
mysterious in it, that so much good and so much bad, should be
mixed together in the church of God .•¦ As it is a mysterious
thing, and what has puzzled and amazed many a good Christian,
that there should be that which is so divine and precious, as the
saving grace qf God, and the new and divine nature, dniielling
in the same heart, with so much corruption, hypocrisy, and ini
quity, in a particular saint. Yet neither of these is more myste
rious than real. And neither of them is a new or rare thing. It
is no new thing, that much false religion should prevail, at a time
of great reviving of true religion; ; arid that at such a time mul
titudes qfhypdcrites should spring up ainong true saints. It was
so in that great reformation, and revival of religion, that was in
losiah's time ; as appears by fer. iii. \0,andiv. 3, i, and also-
by the great apbstacy that there was in the land, so soon after.
Ms reign. So 'it was in that great outpouring of the Spirit upon
the Jews, that was in the days of John the Saptist ; as appears
by the great hpostacy of that people so soon after so general an
awakening, and the temporary religious comforts and joys of ma
ny ; John V. 35. " Ye were willing for a season to rejoice iti his
light." So it was in those great commqiions that were among
the multitude, occasioned by the preaching of Jesus Christ ; of
the many that were then called, but few were chosen ; of the mul
titude that were roused and affected by his preaching, and at one
time or other appeared mightily engaged, full of admiration of
Christ, and elevated with joy, but few were true disciples, that
stood the shock of the great trials that came afterwards, and en
dured to the end : Many were like the stony ground, or thorny
ground ; and but few, comparatively like the good ground. Of
the whole heap that was gathered great part was .chaff, that the
wind afterwards drove away ; and the heap of wheat that was
left, was comparatively small ; as appears abundantly, by the his
tory of the J\rew Testament. So it was in that great outpouring
of the Spirit that was in the apostles' days ; as appears by Matth.
xxiv. 10... .13. Gal. iii. 1, and iv. 11, 15. Phil. ii. 21, and iii.
18, 19, arid the two epistles to the ' Corinthians, and many other
parts of the Mew Testament. And so it was in the great reform
ation from Popery. It appears plainly to have been in the visi
ble church of God, in times of great reviving of religion, from

INTRODUCTION. v
time to time, as it is with the fruit trees in the spring ; there are
a multitude of blossoms ; all which appear fair and beautiful, and
there is a promising appearance of young fruits ; but many of
them are but of short continuance, they soon fall off, and never
come to maturity.
N'ot that it is to be supposed that it ivill always be so ;for though
there never will, in this kvorld, be an entire purity j either in par-
ticufar saints, in a perfect freedom from mixtures of corruption ;
or in the church of God, without any mixture of hypocrites with
saints, and counterfeit religion, and false appearances of grace
•iuith true religion, and real holiness : Yet it is evident, that there
will come a time of much greater purity in the church of God,
than has been in ages past ; it ispkdn by these texts of scripture,
Isa. Iii. Ezek. xliv. 6, 7, 9. Joel iii. 17. Zech. xiv. 21. Psal. Ixix.
,32, 35, 36. Isa. xxxv. 8, 10. chap. iv. 3, 4. Ezek'i xx. 38. Psal..
xxxvii. 9, 10, 21, 29. And one great reason of it wiUbe tluit at
that time God will give much greater light to his people, to dis
tinguish between true religion and its counterfeits ; Mai. iii. 3.
" And he shall sit as a - refiner and purifier of silver : And he
shall purify the sons of Levi, and purge them fis gold and silver,
that they may offer to the Lord an offering in righteousness."
With ver. 18, which is a continuation of the prophecy of the same
happy times. " Then shall ye return, and discern between the
righteous and the wicked ; between him that servetli God, and him
that serveth him not."
It is by the mixture of counterfeit religion with true, not dis- .
cemed and distinguished, that the devil has had his greatest ad
vantage against the cause and kingdom of Christ, all along hither
to. Itis-by this means, principally, that he has prevailed against
all revivings of religion, that ever have been, since the first
founding of the Christian Church. By this, he hurt the catise of
Christianity,' in, and after the apostolic age, much more than by
all the persecutions of both Jews and Heathens : The apostles,
in all their epistles, shew themselves much more concerned at the
former mischief, than the latter. By this, Satan prevailed a-
gainst the reformation, began by Luther, Zuinglius, isfc. to put a
step to its progress, and bring it into disgrace ; teii times more,
than by all those bloody, cruel, and before unfueard of persecutions
of the church of Rome. By this, firincipally has he prevailed
against revivals of religion, that have been in our nation since the
reformation. By this he pxevailed against Newengland, to quench
the love andspoil the joy of her espousals, about an hundred years
ago. And I think, I have had opportunity enough to see plainly
that by this the de~oil has prevailed against the late, great revival
of religion in JVewengland, so happy and promising in its begin-
iiing t Here most evidently has been the niqin advantage Satan

vi IN'TRODUCTION.
has had against us ; by this he has foiled us : It is by this mean*^
that the daughter of Zion in- this' hnd^ now lies on the groundyin
auch piteous circumstances, as we now behold her ; with her gart
ments rent, tier face disfigured, her nakedness eoeposed, her limbs
broken, and weltering in tlie blood of her own wounds^ and in no
loise able to arise ; and this, so quickly after her late great joys
and hopes • Lam. i. 17. " Zion spreadeth forth her hands, and
there is none to comfort her : The Lord hath commanded concern*
ing Jacob, that his adversaries shall be round about him : Jerusa
lem is as a menstruous woman among them." I have seen the
devil prevail the same way, against two great revivings qfreligr
ion in this country. Satan goes on with mankind, as he began
with them. He pre-udiled against our first parents, and ei/.st them
out of paradise, and suddenly brought all their happiness and glo^
ry to an end, by appearing to be a- friend to their liappy-Jwradi^
saic state, and pretending to advance it to higher degrees^. So
the same cunning serpent, that beguiled Eve through his subtiltyf
by perverting us from the simplicity that is in Christ, hath sud
denly prevailed to deprive us of iliat fair prospect^ we had d'litr
tie while ag<h, of a kind of paradisaic state of the church of God
in JVewengland.' After religion has revived in the church of God,' and enemies
appear,- people that are engaged to defend its Cfmse, are common.,
ly most exposed, where they are least sensible of danger. While
they are wholly intent upon the opposition that appears openly Be--
fore them, to make head against, that, and do neglect- carefully to
look all around them, the devil comes behind them, and gives afa-r
tal stab unseen ; and has opportutdty to give a more home stroke j
and wound the deeper, because he strikes 0 h^s leisure, and oe»
cording to his pleasure, being obstructed by no gucfrd orre^isii
ance. And- so it is likely ever to be in the church, whenever religion
revives remarkably, till we have learned well to distinguish be-
t-TSeen true and false religion, between saving affections and ex
periences, and those manifold fair shews, amd glistening appear
ances, by which they^ are counterfeited ; the consequences of winch
when they are not distinguished, are often inexpressibly drea(^ul.
By this means, the devil gratifies himself, by bringing it to pass,
that that should be offered to God, by multitudes, under a notion
ef a pleasing acceptable service to him, that is indeed above all
things abominable to him. By this means he decetve» great mul
titudes about the state of their souls ; making' them think they
are something, when they are nothing i and so eternally undoes
them ; and not only so, but establishes many in a strong confin
dence of their eminent holiness, who are in God's sight some of
the vilest of hypocrites. By this means, he many ways damp9

IN'TRODUCTtojN'. :»ii
^n^ pounds reii^en in the hearts of the saints, oiscures and de'
forms, it .by fiorrupf fni;x:tures, cftuses their r.eligio.us affections
'liioefitjty to dfgfnerffte, anal. .s.omStinne,f for a ponsiderjable time, to
lif.like tf)£ manmi th4t i>red worms <j.n4 stari^ j and .drefidfiiily
jgn.swres avd ffiffojmds t^.e miniU of other? oft^e ffiintf, and
brings them intfi gTiat iiffievlties and ttrnpiation, emd .entwigles
them in a -wUder^egs, out of 4ohifh they can by no means extri
cate themselves. By this m.eans, Satan mightily encourages the
hearts of open enemies if reli^on, and strengthens t^heir hcttidf,
and fills them with ioeapons, and m^ieg sjrong fjheir fortresses ;
when, at the same time, religion and the church of God lie ex
posed to them, as a city without walls. By this means, he brings
it to pass, that men work wickedness under a notion of doing God
service, and so sin without restraint, yea ninth earnest forward
ness and zeal, and with all their might. By this means, he
brings in even the friends of religion^ insensibly to themselves, to
do the work of enemies, by destroying religion in afar more ef
fectual manner than open enemies can do, under a notion ofad-'
¦vancing it. By this means the devil scatters the fiock of Christ,
and sets them one against another, and that with great heat of
spirit, under a notion of zeal for God ; and religion, by degrees,
degenerates into vain jangling ; and during the strife,Saian leads
both parties far out of the right tvay, driving each to great ex
tremes, one on the right hand, and the other on the lefi,according
as he finds they are most inclined^ or most easily moved and s%vay-
ed,till the right path in the middle is almost wholly neglected. And
in the midst of this iMnfusion, the devil has great opportunity to
advance his own interest, and make it strong in ways innumera
ble, and get the government of all into his own hands, and work
his own will. And by what is seen of the terrible consequences ¦
of this counterfeit religion, when not distinguished from true re
ligion, God's people in general have their minds unhinged and
¦unsettled, in things of religion and know not where to set their
foot, or what to think or do ; and many are brought into doubts,
whether there be any thing at all in religion j and heresy and
infidelity, and atheism greatly prevail.
"therefore it greatly concerns us to use our utmost endea'vors
clearly to discern, and ha've it loell settled and established, ixihere-
in true religion does consist. Till this be done, it may be expected,
that great re'vi'vings of religion ivill be but of short continuance :
Till this be done, there is but little good to be expected of all our
'warm Rebates, in con'uersation and from the press, not kno'wing
clearly and distinctly 'what 'we ought to contend for.
My design is to contribute my mite, and use my best (ho'wc'ver
feeble J endea'vors to this end, in the ensuing treatise ; 'wherein it
must be noted, that my design is somewhat diverse from the de
sign of 'what I ha've formerly published, 'which 'was to shew the
distinguishing marks of a work of the Spirit of Gtid, including both

«iii. INTRODUCTldN^ -
his common and saving operations ; but 'what I aim at no'w, is iS
shew the nature and signs of the gracious operations of God's
Spirit, by "which they are to be distinguished from all things 'what-^
soever, that the minds of men are the subjects of, 'which are not
ef a saving nature, ff I have succeeded, in this tny aim, in any
tolerable measure, 1 hope it 'will tend to promote the interest of re
ligion. And 'whether I have succeeded to bring any light to this
subject or no, and ho'wever my attempts may be reproachedj ilt
these captious and censorious times, I hope in the mercy of a gra
cious God, for the acceptance of the sincerity of my endeavors ,; and
hope also for the candor and prayers of the true follo'wers of the
Meek and charitable Lamb of God,

RELIGIOUS AFFECTIONS.

PART I.
Concerning the t^ature of the Affections, andtheif
Importance in Religiotti
I PETER i. 8.
•frHOM HAVING NOT SEEN, YE LOVE ; IN ¦WHOM, THOUGH NOW
YE SEE HIM NOT, YET BELIEVING, YE REJOICE WITH JOY
UNSPEAKABLE, AND FULL O*' GLORY-
AN these words, the apostle r6presents the state of
the minds of the Christians he wrote to, under the persecu-
lions they were then the subjects of. These persecutions are
wiiat he has respect to, in the, two preceding verses, when he
Speaks of the trial of their faith, and df their being in heaviness
through inanifold temptations.
Such trials are of threefold benefit to true religion. Here
by the truth of it is manifested, and it appears f6 be indeed
true religion ; they, above ali other things, have a tendency
to distinguish between true religion, and false, and to cause
the difference between them evidently to appear. Hence they
are called by the name of trials, in t'he verse nextly preceding
the text, and in innumerable other places ; they try the faith
and religion of professors, of what sort it is, as apparent gold
is tried in the fire, and manifested, whether it be true gold or
no. And the faith of true 'Christians being thus tried and
¦proved to be true, is " found to praise, and honor, and glory,"
its, in that preceding verse.
And then, these trials are of further benefit to true relig
ion ; they not only manifest the truth of it, but they make its
genuine beauty and amiableness remarkably to appear, Trus
VoL.lv. B

10 RELIGIOUS AFFECTIONS.
virtue never appears so lovely, as when it is most oppressed ;
and the divine excellency of real Christianity, is never exhib
ited -with such advantage, as when under the greatest trials :
Then it is that true faith appears much more precious than
gold ! And upon this account is « found to praise, and honor,
and glory."
And again, another benefit that such trials are of to true re
ligion, is, that they purify and increase it. They not only
manifest it to be true, but also tend to refine it, and deliver it
from those mixtures of that which is false, which encumber
and impede it ; that nothing may be left but that which is
true. They tend to cause the amiableness of true reli^gion to
appear to the best advantage, as was before observed ; and
not only so, but ihey tend lo increase its beauty, by establish
ing and confirming it, and making it more lively and vigor
ous, and purifying it from those things that obscured its lustre
and glory. As gold that is tried in the fire, is purged from
its alloy, and all remainders of dross, and comes forth more
solid and' beautiful ; so true fsuth being tried as gold is tried
in the fire, becomes more precious, and thus also is "^ found
unto praise, and honor, and glory." The apostle seems to
have respect to each of these benefits, that persecutions arc of
to true religion, in the verse preceding the text.
And in the text, the apostle observes how true religion op-
crated in the Christians he wrote to, under their persecutions
whereby these benefits of persecution appeai-ed in them j or
what manner of operation of true religion, in them, it was,
whereby their religion, under persecution, was manifested to
be true religion, and eminently appeared in the genuine beau
ty and amiableness of true religion, and also appeared to be
increased and purified, and so was like to be " found unto
praise, and honor, and glory, at the appearing of Jesus
Christ." And there were two kinds of operation, or exer
cise of true religion, i^ them, under their suff'erings, that the
apostle takes notice of in the text, wherein these benefits ap
peared. 1 . Love to Christ ; «i Whom having not yet seen, ye love."
The world was ready to wonder, what strange principle it

RELIGIOUS AFFECTIONS. 11
was, that influenced them to expose themselves to so great
sufferings, to forsake the things that were seen, and renounce
all that was dear and pleasant, which was the object of sense.
They seemed to the men of the world about them, as though
they were beside themselves, and to act as though they hated
themselves ; there was nothing in their view, that could iin-
duce them thus to suffer and support them under, and carry
them through s^uch' trials. But although there was nothing
that was seen, nothing that the world saw, or that the Christ
ians themselves ever saw with their bodily eyes, that thus influ
enced and supported them, yet theyhad a supernatural prin-'
ciple of love to something unseen ; they loved Jesus Christ,
for they saw him spiritually Whom the world saw not, and
whom they themselves had never seen with bodily «yes.
2. Joy in Christ. Though their outward sufferings were
very grievous, yet their inward spiritual joys were greater
than their sufferings ; and these supported them, and enabled
them to suffer with cheerfulness.
There are two things which the apostle takes notice of in
the text concerning this joy. ¦ 1. Tlie manner in which it rises,
the way in which Christ, though unseen, is the foundation of
it, viz. by faith ; which is the evidence of things not seen :
" In whom, though now ye see him not, yet believing, ye re
joice." 2. The nature of this joy ; " unspeakable and full of
glory." Unspeakable in the kind of it -, very different from
worldly joys,, and carnal delights ; of a vastly more pure, sub
lime, and heavenly nature, being something supernatural, and
truly divine, and so ineffably excellent ; the sublimity and ex
quisite sweetness of which,,there were no words to set forth.
Unspeakable also in degree ; it pleasing God to give them
tliis holy joy, with a liberal hand, and in large measure, in
their state of persecution.
Their joy was full of glory. Although the joy was un
speakable, and no words wer« sufficient to describe it, yet
something might be said of it, and no words more fit to repre
sent its' ^Kcellency than these, that it waiS full of glory ; or, as
ft is iij®e original, glorified joy. In rejoicing with this joy,
Iheir'ti^inids were filled, as it were, with a glorious brightness,

12 RELIGIOUS AFFECTIONa.-
and their natures exalted and perfected. ¦ It was a most wor«
thy, noble rejoicing, that did not corrupt and debase the mind,
as many carnal joys do ; but did greatly beautify and dignify
it ; it was a prelibation of the joy of heaven, that, raised their
iliinds to a degree of heavenly blessedness ; it filled their
minds with the ligtit of God's glory, and made themselves to
shine with some communication of that glory.
Hence the proposition or doctrine, that I would raise from
these words, is this :
Doctrine. True religioii, in great part, consists in holy
affections. We see that the apostle, in observing and remarking the
operations and exercises of religion in the Christians he wrote
to, wherein their religion appeared to be true and of the right
kind-, when it had its greatest trial of -what sort it was, being
tried by persecution as gold is tried in the fire, and when
their religion npt only proved true, but was most pure, and
cleansed from its dross and mixtures of that which was not
true, and when religion appeared in them most in its genuine
excellency and native . beauty, and was found to praise, and
honor, and glory ; he singles out the religions affections of
/ot;e and ^'oj/, that -were then in exercise in them : These are
the exercises of religion he takes notice of; wherein their re
ligion did thus appear true and pure, and in its proper glory.
Here I would,
1. Shew what is intended by the affections.
2;. Observe some things which make it e.'vident, that a great
part of true religion lies in the affections.
I. It may be inquired, ¦what the affections of the mind are ?
I answer.. ..The afffeetions are no other than the more vig
orous and sensibje exercises of the inclination and will of the
soul. God has endued the soul with two faculties : One is that
by which it is capable of perception and speculation, or by
which it discerns, and views, and judges of things ;^hich is
called the understanding. The .other faculty is that^ which
the soul does not merely perceive and view thii|f&jlbut is
some way inclined with respect to the things it uiew.KW^ijoP''

RELI'GIOUS AFFECTIONS IS
aiders ;, either is inclined to them, or is disinclined pd averse
yrom, them ; oris the faculty by which the soul does not be
hold; things, as an indifferent unaffected spectator, but either
as liking or disliking, pleased or displeased, approving
or rejecting. This faculty is called by various names ; it is
sometimes called the inclination : And, as it has respect to
,the actions that are ctetermined and governed by it, is called
the mnll : And the mind, with regard to the .exercises of this
faculty, is often called the heart. i
The exercise of this faculty are of two sorts ; either those
by which the soul is carried out towards the things that are
in view, in approving of them, being pleased with them, and
inclined to them ; or those in which the soul opposes the
things that are in view, in disapproving them, and in being
displeased with tliem, averse fcom them, and rejecting
them. And as the exercises of the inclination and will of the sotjl
are various in their kindst, so they ^re much more various in
their degrees. There are some exercises of pleasedness or
di^pleasedness, inclination or disinclination, wherein the soul
is carried but a little beyond a state of perfect indifference 
And there are other degrees above this, wherein tlje approba
tion or dislike,, pleasedness or aversion, are strongei-, where
in we may rise higher and higher, till the soul comes to act
vigorously and sensibly, and the actings of the soul are with
that strength, that (through the laws of the union which .the
Creator has fixed between the soul and body) the motion
.of the blood and animal Sjpirits begins to be sen.sibly altered ;
whence oftentimes arises some bodily sensation, especially
about the heart and vitals, that are the fountain of the fluids
of the body :, From whence it comes to pass, that the mindj
with regard to the exercises of this faculty, perhaps' in all na
tions and ages, is called the hear(. And, it is to be noted,
that they are these more vigorous and sensible exercises of
this faculty that are called the affections.
The will, and the affections of the soUl, ave noj: two facul
ties ; the aff"ections are not essentially distinct from the will,
»or do they differ from the mere actings of the will, and in-

14 RELIGIOUS AFFECTIONS,
clination of the soul, but only in the liveliness and sensible-
ness of exercise.
¦ It must be confessed, that language is liere somewhat im
perfect, and the meaning of words in a considerable meas
ure loose and unfixed, and not precisely limited by custom,
which governs the use of language. In some sense, the af
fection of the soul differs nothing at all from the will and in-
clinatiow, and .the will never is in any exercise any further
than it is affected ; it is not moved out of a state of perfect
indifference, any otherwise than as it is affected one way or
other, and acts nothing any further. But yet there are many
actings of the will and inclination, that are not so commonly
called affections : In every thing we do, wherein ¦we act vol
untarily, there is an exercise of the will and inclination, it is
our inclination that governs us in our acticms ; but all the
actings of the inclination and will, in all our common actions
of life; are n6t ordinarily called affections. Yet, what are
commonly called affections are not essentially different from
them, but only in the degree and manner of exercise. In ev
ery act of the will whatsoever, the soul either likes or dislikes
is either inclined or disinclined to what is in vievv : 'These
are not essentially different from those affections of love and
hatred : That liking or inclination of the soul to a thing, if
it be in a high degree, and be vigorous and lively, is the very
Kame thing with the affection of love ; and that disliking and
disinclining,' if in a greater degree, is the very same with ha
tred. In every act of the will for, or to^vvards something not
present, the soul is in some degree inclined to that thing ; and
that inclination," if in a considerable degree, is the very same
with the affection of desire. And in every degree of the act
of the will, wherein the soul approves of something present,
there is' a degree of pleasediicss ; and that pleasedness, if it
be in a considerable degree, is the very same with the affec
tion of joy or delight. And if the will disapproves of what is
present, the soul is in some degree displeased, and if that dis-
pleasedncss be great, it is the very same with the affection of
grief or sorrow .

RELIGIOUS AFFECTIOi^S. ' I5
Such seems to be our nature and such the laws of the union
of soul and body, that there never is, in any case whatsoever,
any lively and vigorous exercise of, the will or inclination of
the soul.-vvithout some effect upon the body, in some alteration
of the motion of its fluids, and especially of the , animal spir
its. And, on the other hand, from the same laws of the u-
*¦'¦¦.
nion of soul and body, the constitution of the body, and the mo
tion of its fluids, may promote the exercise of the affections.
But yet it is not the body, but the mind only, that is the propr
er seat of the affections. The body of man is no more ca
pable of being really the subject of love or hatred, joy or sor
row, fear or hope, than the body of a tree, or than ^he same
body of man is capable of thinking and undefstanding<; As, it
is the soul only that has ideas, so it is the soul only that is
pleased or displeased with its ideas. , As it , is the soul only
that thinks, so it is the soul only that loves pr hatea, rejoices
oris grieved at what it thinks of. Nor are these motions of
the animal spirits^ and fluids of the body, any thing properly
belonging to the nature of the affections, though they always ,
accpmpany them, in the prtjsent state ; but ave only effects .,
or concomitants of the affections that are entirely distinct
from the affections themselves, and no way essential to them ;
so' that an unbodied spirit maybe as capable of love and ha
tred, joy or sorrow, hope or fear, or other affections, as. one
that is united to a body.
The affections a-ad passions are freqjiently spoken of as
the same ; and yet in the more common use of speech, ithere
is in some respect a difference ; and affection is a word, that
in its ordinary signification, seems to be somethiiig more ex
tensive than passion, being used for all vigorous livesly actings
of the will or inclination ; but passion for those, that, are more
sudden, and whose effects on the animal spirits are more vi
olent, and the mind more overpowered,, and less in its own
command. As all the exercises of the inclination and will, are either
in approving and liking, or disapproving and rejecting ; so
the affections are of two sorts ; they are those by which the

18 • RELIGIOUS AFFECTIONS.
Soul is carried out to what is in view, cleaving to it, or seed
ing it ; or those by which it is averse from it, and opposes it.
Of the former sort, are love, desire, hope, joy, gratitude,
complacence. Of the latter kind, are 'hatred, fear, anger,
¦ grief, and such like ; which it is needless now to stand par
ticularly to define.
And there are some affections wherein there is a compo
sition of each of the aforementioned kinds of actings of the
.will ; as in the affection of pity, there is something of the
former kind, towards the person silffering, arid something of
the latter towards what he suffers. And so in zeal, there is
in it high approbation of some person or thing, together
-with vigorous opposition to what is conceived to be contrary
to it.
There are other mixed affections that mightbe also men
tioned, but I hasten to,'
II. The second thing proposed, which was, to observe
some things that render it evident, that true religion, in great
part consists in the affections. And hisre,
1 . What has been said of the nature of the affections makes-
this evident, and may be sufficient, without adding any thing
further, to put this matter out of doubt; for who will deny
that true religion consists in a great measure, in vigorous and
lively actings of the inclination and will of the soul, or the
fervent exercises of the heart ?
That religion which God requires, and will accept, does
not consist in weak, dull, and lifeless wouldings, raising us
but a little above a state of indifference : God, in his word,
greatly insists upon it, that we be good in earnest, « fervent
in spirit," and our hearts vigorously engaged in religion :
Rom. xii. 11. « Be ye fervent inspirit, serving the Lord."
Deut. X. 12. And now « Israel, what doth the Lord thy God
require of thee, but to fear the Lord thy God, to walk in all
his ways, and to love him, and to serve the Lord' thy God with
all thy heart, and with all thy soul ?" And chap. vi. 4, 5.
« Hear, O Israel, the Lord our God is one Lord : And thou
shalt love the Lord thy God with all thy heart, and with all
thy soul, and with all thy might." It is such a fervent, vig-

MeLIGIOUS AFFECTIONS. \f
oroiis ensyageitness of the heart in religion, that is the fruit of
a reai circumcision of the heart, or true regeneration, and
that has the promises of life ; Deut. xxx. 6. " And the Lord
thy' God will circumcise thine heart, and the heart of thy
seed, to love the Lorti ihy God with all thy heart, and with all
thy soul, that thou mayest»live."
^¦If we be not in good earnest in religion, and our wills and
inclinations be not strongly exercised, we are nothing. The
things of religion are so great, that there can be no suitable
ness in the exercises of our hearts, to their nature and inipor-
^ tance, imless they be lively and powerful. In nothing is vig
or in the actings of our inclinations *so requisite, as in relig
ion ; and in nothing is lukewarmness so odious. True relig-
-ion is evermore a powerful thing; and the power of , it ap
pears, in the first place in the inward exercises of it in the
heart, where is the principal and original seat of it. Hence
true religion is called the power of godlirtess, in distinction
from the external appearances of it, that are the form of it,
2 Tim. iii. 5. " Having a form of godliness, Ijut denying the
power of it." The Spirit of God, in those that have sound
and solid religion, is a spirit of powerful holy affection ; and
therefore, God is said « tb have given the Spirit of power,
and of lovcj and of a sound mind," 2 Tim. i. 7. And such,
¦wSen they receive the Spirit of God, in his sanctifying and
saving influences, are said to be " baptized with the Holy
Ghost, and with fire ;" by reason of the power and fervor of
those exercises the Spirit of God excites in their hearts,
¦ivhereby their hearts ¦when grace is in exercise, may be said
to " bum within them ;" as is said of the disciples, Luke
xxiv, 32.
The business of religion is from time to time compared to
those exercises, wherem men are wont to have their hearts
and strength greatly exercised and engaged, such as running,
wrestling or agonizing for a great prize or crown, and fight
ing with strong enemies that seek our lives, and warring as
those, that by violence take a city or kingdom.
And though true grace has various degrees, and there are
some that are but babes in Christ, in whom the exercise of
Vol, 1V< C

18 RELIGIOUS AFFEctlOi^S.
of the inclination and will, towards divine and heavenly thingSi
is comparatively weak ; yet every one that has the power of
godliness in his heart, has his inclinations and heart exercised
towards God and divine things, with such strength and vigor
that these holy exercises do prevail in him above all carnal or
natural affections, and are effectual to overcome them : For
every true disciple of Christ « loves him above father or
mother, wife and children, brethren and sisters, houses and
lands : Yea, than his own life." From hence it follows, that
wherever true religion is, there are vigorous exercises of the
inclination and will to^tjards divine objects : But by what was
said before, the vigorous, lively, and sensible exercises of the
will, are no other than the affections of the soul.
2. The Author of the human nature has not only given af
fections to men, but has made them very much the spring of
men's actions. As the affections do not only necessarily belong
to the human nature, but are a very great part of it ; so inas
much as by regeneration, (persons are renewed in the whole
man, and sanctified throughout) holy affections do not only
necessarily belong to true religion, but are a very great part
of it. And as true religion is of a practical nature, and
God hath so constituted the human nature, that the affec
tions are very much thje spring of men's actions, this also
shews, that true religion must consist very much in the af
fections. Such is man's nature, that he is very unactive, any other
wise than he is influenced by some affection, either love or
hatred, desire, hope, fear, or some other. These affections
we see to be the springs that set men a going, in all the af
fairs of life, and engage them in all their pursuits : These
are the things that put men forward, and cany them along, in
all their worldly business ; and especially are men excited
and animated by these, in dll affairs wherein they are earnest
ly engaged, and which they pursue with vigor. We see the
world of mankind to be- exceeding Inisy and active ; and
the affections of men are the springs of the motion : Take
away all love and hatred, all hope and fear, all anger, zeal,
and affectionate desire, and tlje world would be, in a great

RELIGIOUS AFFECTIONS. 19
measure, jnotionless and dead ; there would be no such thing
as activity amongst mankind, or any earnest pursuit whatso
ever. It is affection that engages the covetous man, and him
that is greedy of woridly profits, in his pursuits ; and it is by
the affections, that the ambitious man is put forward in his
pursuit of worldly glory ; and it is the affections also that
actuate the voluptuous man, in his pursuit of pleasure and sen
sual delights : The worid continues, from age to age in a
continual commotion andagitation,in apursuit of these things ;
but take away all affection, and the spring of all this motion
would be gone, and the motion itself would cease, .^ndas
in worldly things, worldly affections are very much the spring
of men's motion and action ; so in religious matters, the
spring of their actions is very much religious affection : He
that has doctrinal knowledge and speculation only, without
affection, never is engaged in the business of religion.
3. Nothing is more manifest in fact, than that the things of
religion take hold of men's souls, no further than they affect
them- There are multitudes that often hear the word of
God,, ^nd. therein hear of those things that are infinitely great
and important, and that most nearly concern them, and all
that is heard seems to be wholly ineffectual upon them, and to
make no alteration in their disposition or behavior ; and the
reason is, they are not affected with what they hear. There
are many that often hear of the glorious perfections of God,
his almjighty power and boundless wisdom, his infinite majr
esty, and that holiness of God, by which he is of purer eyes
than to behold evil, and cannot look on iniquity, and the heav
ens are not pure in his sight, and of God's infinite goodness
and mercy, and hear of the great works of God's wisdom,
power and goodness, wherein there appear the admirable man
ifestations of these perfections ; they hear particularly of the
unspeakable love of God and Christ, and of the great things
that Christ has done and suffered, and of the great things of
another world, of eternal misery in bearing the fierceness and
wrath of Almighty God, and of endless blessedness and glo
ry in the presence of God, and the enjoyment of his dear love ;
they also hear the peremptory commands of God, and his

?0 RELIGIOUS AFFECTIONS.
gracious counsels and warnings, and the sweet invitations of
the gospel ; I say, they often hear these things and yet re
main as they were before, with no sensible alteration in them,
either in heart or practice, because they are not affected with
what they hear ; and ever will be so till they are affected 
I am bold to assert, that there never was any considerable
change wrought in the mind or conversation of any person,
by any thing of a religious nature, that ever he read, heard or
saw, that had not his affections moved. Never was a natural
man engaged earnestly to seek his salvation ; never were any
such brought to cry after wisdom, and lift up their voice for
understanding, aiid to wrpstle with God in prayer for mercy ;.
and never was one humbled, and brought to the foot of God,
from any thing that ever he heard or imagined of his own un-
worthiness and deserving of God's displeasure ; nor was ever
one induced to fly for refuge unto Christ, while his heart re
mained unaffected. Nor was there ever a sajnt awakened
out of a cold, Ufeless franie, of recovered from a declining
state in religion, and brought back from a larnentable depart
ure from God, without having his heart affected. And in a
word, there never was anything considerable brought to pass
h\ the heart or life of any man living, by the things pf religion,
that had not his heart deeply affected by those things.
4. The holy scriptures do'every where place religion very
much in the affections ; such as fear, hope, love, hatred, de
sire, joy, sorrow, gratitude, compassion, and zeal.
The scriptures place much of religion in godly fear ; inao-
much, that it is often spoken of as the chai-acter of those that
are truly religious persons, that they tremble at God's word,
that they fear before him, that their flesh trembles for fear of
him, and that they are afraid of his judgments,- that his^excel-
lency makes them afraid, and his dread falls upon them, and
the like : And a compellation commonly given the saints in
scripture, is " fearers of God," or, " they that fear the Lord."
And because the fear of God is a great part of true godliness,
hence true godliness in general, is very commonly called by
the name of thsfear of God ; as every one knows, that knows
any thing of the Bible.

RELIGIOUS AFFECTIONS. n
So hope in God and in the promises of his word, is often
.spoken of in the scripture, as a very considerable part of true
religion. It is mentioned as one of the three great things of
wliich religion consists, I Cor. xiii. 13. Hope in the Lord is
a^so frequently mentioned as the character of thje saints : Psal.
exlvi. 5. " Happy is he that hath the God of Jacob for his
^elp, whose hope is in the Lord his God." Jer. xvii. 7.
« Blessed is the man tl»al trusteth in the Lord, and whoso
hope the-Lord is." Psal. xxxi. 2'4. « Be of good courage,
and he shall strengthen your heart, all ye that hope in the
Lord." And the like in many other places. Religious fear
and hope are, once and again, joined together, as jointly con
stituting the ciiaracfer of the true saints; Psal. xxxiii. 18,
.« Behold the eye of the Lord is upon them that fear him, up
on them that' hope in his mercy." Psal. cxlvii. 11. " The
Lord taketh pleasure in them that fear him, in those that hope
in his mercy." Hope is so great a part of true religion, that
tthe apostle says, "we are saved by hope," Rom. viii. 24.
And this is spoken of as the helmet of the Christian soldier.
I Thes. V. 8. " And for an helmet, the hope of salvation ;"
and the sure and stedfast anchor of the soul, which preserves
it from being cast away by the stprms of this evil ¦world.
Heb. vi. It. " Which hope we have as an anchor of the soul,
both sure and stedfast, and which entereth into that within the
vail." It is spoken of as a great fruit and benefit which true
saints receive by Christ's resurrection, 1 Pet. i. 3. " Blessed
be the God and Father -of our Lord Jesus Christ, which, ac
cording to his abundant mercy, hath begotten us again unto
a lively hope, by the resurrection of Jesus Christ from the
dead." The scriptures place religion very much in the affection of
love, in love to God, and the Lord Jesus Christ, and love to
the people of God, and to mankind. The texts in which this
is manifest, both in the Old Testament and' New, are innu
merable. But of this more afterwards.
The contrary affection of hatred also, as having sin for its
object, is spoken of in scripture as no inconsiderable part of
true religion. It is spoken of as that by whic|i true religion,

¦m RELIGIOUS, AFFECTIONS.
may be knewn and distinguished, Prov. viii. 13. " The fear
©f the Lord is to hate evil." And accordingly the saints are
called upon to give evidence of their sincerity by this, Psal.
xcvii. 10. « Ye that love the Lord hate evil." And the Psalm
ist often mentions it as an evidence of his sincerity ; Rsal. ci.
3, 3. « I will walk within my house with a perfept heart. I
will set no wicked thing before mine eyes j I hate the work ,
of them that turn aside." Psal. cxixi 104. " 1 hate. every
lalse way." So ver. 128. Again, Psal. cxxxix. 21. « Do I
not hate thenij O Lord, that hate thee ?"
So holy desire, exercised in longings, hungerings, and
thirstings after God and holiness, is often mentioned in scrip
ture as an important part of true religion ; Isa. xxvi. 8. " The
desire of our soul is to thy name, and to the remembrance of
thee." Psal. xxvii. 4. « One thing have I desired of the
Lord, and that will I seek after, that I may dwell in the house
of the Lord all the days of my life, to behold the beauty of the
Lord, and to inquire in his temple." Psal. xiii. 1, 2. "As
the hart panteth after the water brooks, so panteth my soul
after thee, O God ; my soul thirsteth for God, for the living
God -.J When shall I come and appear before God ?" Psal.
Ixiii. |, 2. « My soul thirsteth for thee, my flesh longeth for
thee in a dry and thirsty land, where no water is ; to see thy
power and thy glory, so as I have seen thee in the sanctuary."
Psal. Ixxxiv. 1, 2. " How amiable are thy tabernacles, O
LfOrd of hosts ! My soul longeth, yea, even fainteth for the
courts of the Lord : My heart and my flesh cricth out for the
living God." Psal, cxix. 20, " My soul breaketh for the
longing that it hath unto thy judgments at all times." So
Psal. Ixxiii. 25, and cxliii. 6, 7. and cxxx. 6. Cant. iii. 1, 2, and
vi. 8. Such a holy desire and thirst of soul is mentioned, as
one thing which renders or denotes a man truly blessed, in
the beginning of Christ's sermon on the mount, Mat. v. 6.
« Blessed are they that do hunger and thirst after righteous
ness ; for they shall be filled." Ajid this holy thirst is
spoken of, as a great thing in the condition of a participation
*f the blessings of eternal life, R^v. xxi. 6. « < I will give

RELIGIOUS AEFECttOl^S. "' SS
Wnto him that is athirst, of the fountain of the water of life
Freely." The scriptures speak of holy joy, as a great part of tru(l
religion-. So it is represented in the text. And as an impor
tant part of religion, it is often exhorted to, and pressed, with
great earnestness ; Psal. x'xxvii. 4. " Delight thyself in the
Lord ; and he shall give thee the desires of thine heart."
Psal. xcvii. 12. « Rejoice in the Lord, ye righteous." So
Psal. xxxiii. 1. " Rejoice in the Lord, O ye righteous." Mat.
V. 18. « Rejoice, and be exceeding glad." Phil. iii. 1. " Fi
nally, brethren, rejoice in the Lord." And chap, iv. 4. " Re
joice in the Lord alway ; and again, I say. Rejoice." 1 Thes.
v. 16. " Rejoice evermore." Psal. cxlix. 2. " Let Israel re
joice in him that made- him ; let the children of Zion be joy
ful in their King." This is mentioned among the principal
fruits of the Spirit of grace, Gal. v. 22. "The fruit of the
Spirit is love, joy," &c. The Psalmist mentions his holy
joy, as an evidence of his sincerity, Psal. cxix. 14. "I
have rejoiced in the way df thy testimonies, as much as in all
riches." Religious sorrow, mourning, and brtikenness of hcartj are
also frequently spoken of as a great part of true religion.
These things are often mentioned as distinguishing qualities
of the true saints, and a great part of their character ; Mat. vw
4. « Blessed are they that mourn ; for they shall be comfort*
ed," Psal. xxxiv. 18. " The Lord is nigh unto tliem that
are of a broken heart ; and saveth such as be of a contrite
spirit." Isa. Ixi. 1, 2, « The Lord hath anointed me,. ..to
bind up the broken hearted, to comfort all that mourn." This
godly sorrow and brokenness of heart is often spoken of, not
only as a great thing in the distinguishing character of the
saints, but that in them, which is peculiarly acceptable and'
pleasing to God ; Psal. li. 17. " The sacrifices of God are"a
broken spirit: A broken and a contrite heart, O God, thou
wilt not deSpise." Isa. Ivii. 15. " Thus saith the high and
lotty One that inhabiteth eternity, whose name is Holy, I
dwell in the high and holy place ; with him also that is of a
contrite and humble spirit, to revive the spirit of the humble^

24 - Religious affection^.
and to revive the heart of the contrite ones." Chap. Ixvi. ^^
" To this man will I look, even to him that is poor, and of a
contrite spirit."
Another affection' often mentioned, as that in the exercise
of which much of true religion appears, is graftVurfe ; espe^
cially as exercised in thankfulness and praise to God. This
being so much spoken of in the book of Psalms, and other
parts of the holy scriptures, I need not mention particular
texts. Again, the holy Scriptures do frequently speak 6f compas.*
sion or mercy, as a very great and essential thing in true re-'
ligion ; insomuch that good men are in scripture denominated
from hence ; and a merciful man, and a good man, are equiv
alent terms in scripture, Isa. Ivii. 1. " The righteous perish-
eth, and no man layeth it to heart ; and merciful men are
taken away." And the scriptttre chooses out this quality, as
that by which, in a peculiar manner, a righteous man is decy-
phered ; Psal. xxxvii. 21. « The'righteous sheweth mercy,
and giveth ;" and ver. 26. " He is ever merciful, and lend-
eth." And Prov. xiv. 31. « He that honoreth the Lord, hath
meixy on the poor." And Col. iii; 12. « Put ye on, as the
elect of God, holy and beloved, bowels of mercies," &c. This
is one of those great things by which those who are truly
blessed are described by our Saviour, Mat. v. 7. " Blessed
are the pierciful, for they .ghall obtain mercy." And this
Christ also speaks of, as one of the weightier matters of the
law. Mat. ixiii. 23. « Woe unto you, scribes and Pharisees,
hypocrites, for ye pay tithe of mint, and anise, and cummin,
and have omitted the weightier matters of the law, judgment,-
¦ftiercy, and faith." To the like purpose is that, Mic, vi. 8.
« He hath shewed thee, O man, what is good : And what
dpth the Lord require of thee, but to do justice, and love mer
cy, and walk humbly with thy God ?" Aiid also that, Hos,
vi. 6. " For I desired mercy, and not sacrifice." Which
seems to have been a text much delighted in by our Saviour,
by his manner of citing it once and again, Mat. ix. 1 3, and xii. 7.
Zeal is also spoken of, as a very essential part of the relig
ion of true saints. It is spoken of as a great thing Christ had

RELIGIOUS AFF^CtlONS. ^3
in view, in ^ving himself for our redemption, Tit. ii. 14.
'« Who gave hitnself for us, that he might redeem us from all
iniquity, and purify unto himseJf'^ peculiar people, zealous of
good Works." And this is spbken of, as the great thing ¦want
ing in the lukewarm Laodiceans, Rev. iii. 15, 16, 19.
i have nientianed biit a few texts, out of an innumerable
multitude, all oirer the scripture. Which place religion very
much in the affections. But vvhat has been observed, lilay be
sufficient to shew that thfey ¦who would deny that much of true
religion lies in the affections, and maintain thfe contrary, must
throw SiW&y What we have been wont to own &x bur Bible,
and get some o*her rule, by which to jtidge of the nature of
religion. 5. The scriptures do i'epresent ti'ue religion, as being sum
marily comprehended in love, the chief of the affections, and
fountain of all other affections.
So our blessed Saviour represents the! matter, in answer toi
the lawyer. Who asked him, which ¦w^s the great comthand-
ment of the lavv. Mat. xxii. 37  40. « Jesus said unto him,
Thou s'halt love the Lord thy God with all thy heart, and with
all thy soul, and ^ith all thy mind. This is the fit-st and great
commandment. And the second is like unto it, Thoil shalt
love thy neighbor as thjrself. On these ttvo Cominandments
hang all the law arid the prophets." Which last words sig
nify as much, as that these two comiriandments comprehend
all tfie duty prescribed', and tlie religion taught in the law and
the prophets. And thei apostle Paul does froirt time to time
¦inake the same representation of the matter ; as in Rotit. xiii.
8. " He that loveth another, hath fulfilled the law.'* And
ver. 10. « Love is the fulfilling of the law." And Gal. v. 14.
For all the la-vv' is fulfilled in one word', even in this, « Thou
shait love thy neighbor as thyself." So likewise in 1 Tim.
i. 5. « Nov/ the end of the commandment is charity, out of a
pure heart," &c. So the same apostle speaks of love, as the
gtreatest thing in religion, and as the vitals, essence and soul
of it ; without which, the greatest knowledge and gifts^ and
the , most glaring profession, and eveiy thing else which ap^
Vol,. IV. D

is RELIGIOUS- AFFECTIONS.
pertains to religion, are vain and worthless ; and represents'
it as the fountain from whence proceeds all that is good, in 1
Cor. xiii. throughout ; for that which is there rendered char-'
ity, in the original is ayasTj, the proper English of which is
love. .Now, although it be true, that the love thus spoken of in
cludes the whole of a sincerely benevolent propensity of the
soul towards GaA and man ; yet it may be Considered, that it
is evident from what has been before observed, that this pro
pensity or inclination of the soUl, when insensible and vigor
ous exercise, becomes affection, and is no other than affec
tionate love. And surely it is such vigorous and fervent love
which Christ speaks of, as the sum of all religion, when he
speaks of loving God with all our hearts, with all our souls,
and with all our minds'^ and our neighbor as ourselves, as the
sum of all that was^ taught and prescribed in the law and the'
prophet?. Indeed it cannot bie supposed, when this affection of love is
here, and in other scriptures, spoken of as the snm of all re
ligion, that'hereby is. meant the act," exclusive of the habit, of
that fihe exercise of the understanding is excluded, which is.
implied in all reasonable affection. But it is doubtless true,-
and evident from these scriptures, that the essence of all true
teligion lies in holy love ; and that in this divine affection,
arid an habitual disposition to it, and that light which is the-
foundation of it, and those things ¦which are the fruits of it,
consi-sts the whole of religion.
From hence it clearly and certainly appears, that great part
of true religion consists in the affections. For love is not only
one of the affections, but it is- the first and chief of the affec
tions, and the fountain of all the affections. From love arises
hatred of those things which are contrary to what we love, ot
which oppose and thwart us ip those things- that we delight
,in: And from the various exercises of love, and hatred, ac
cording to the circumstances of the objects of these affections,
as present or absent, certain or uncertain, probable or improb
able, arise all those other affections of desire, hope, fear, joy,
grief, gratitude, anger, &c. From a vigorous, affectionate

RELIGIOUS AFFECTIONS. sr
and fervent love to God, will necessarily arise other religious
affections ; hence will arise an intense hatred and abhorrence
of sin, fear of sin, and a dre.ad of God's displeasure, gratitude
to God for his goodness, complacence and joy in God, when
God is graciously and -sensibly present, and grief when he is
absent, and a joyful hope when a future enjoyment of God is
expected, and fervent zeal for the glory of God. And in like
manner, from a fervent love to men, will, arise all other virtu
ous affections towards men.
6. The religion of the most eminent saints we have an
account of in the scripture, consisted much in holy affections.
I shall take particular notice of three eminent saints, who
have expressed the frame and sentiments of their own hearts,
and so described their own religion, and the manner of their
intercourse with God, in the writings which they have left us,
that are a part ©f the sacred canon.
The first instance I shall take notice of, is David, that " man
after God's own heart ;'' who has given us a lively portrait
ure of his religion in the Book of Psalms. Those holy songs
of his he has there left us, are nothing else but the express
ions and breathings pf devout and holy affections ; such as an
humble and fervent love to God, admiration of his glorious
perfections and wonderful works; earnest desires, thirstings,
and pantings of soul after God, delight and joy in God, a sweet
and melting gratitude to God, for his great goodness, an holy
exultation and triumph of soul in the favor, sufficiency, and
faithfulness of God, his love to, and delight in the saints, the
excellent of the earth, his great delight in the word and ordi
nances of God, his grief for his o^wn and ethers sins, and his
fervent zeal for God, and against the enemies of God and his
church. And these expressions of holy, affection, which the
psalms of D&fid are every where full of, are the more to our
present purpose, because those psalms, are not only the ex
pressions of the religion of so eminent a saint, that God speaks
of as so agreeable to his mind ; but were also, by the direc
tion of the Holy Ghost, penned for the use of the church of
pod in its public worship, not only in that age, but in after
ages ; as being fitted to express the religion of all saints, in

^8 RELIGIQUSr AFFECTIONS.
a^l ages, as well as the religion of tlip PsaUflist- An^'H is
moreover to be observed, that David, in the, book of Psalra^
speak? n.ot a? a pfiva,te persprt, but as the Psalmist of Israel,
as the subordinate head pf the chuj'ch of God, and. leader in
tjipir worship and praises-; and in many pf the jPsalnvs speaks
in the name of Christ, as personating him in tljese breathings
fp}-th of holy affection ; and in many pther Psalms he speaks
in the naipe of the church;. ¦'¦'
Another instance I shall observe,, is the apostle Paul ; whp
was, in many respects, the chief of all the ministers pf the
Neve Testament ; being aboye all others, a chosen vessel unto
Christ, to bear his n^me before the Gentiles, and paade a chief
instrument pf propagating and establishing the Christian,
.chv^rch in tli^ wprld, and of distinctly revealing the glorious
mysteries of th,e gospel, for the. instruction of the. church in
all ages ; and (as has not been improbably tl^pught by some)
the most eminent servant of Christ that ever lived, receiveid
to the higl;iest rjewards in the heavenly kingdom of his Masjter.
IS-y what is said of him in the s.cripture, he appears to have
been a person, th|at was full of affection. ' And it is very mani-
fe.st, that the religipn h^ expresses in his epistlesj. consisted.
very mivch in holy affectionsj. ¦ It appe^ars by all his expres-
sioifi.s of himself, that he wasjin tfee course of hi,s life,, infl^arn--
ed, actuated, and entirely swallowed up, by a most ardent love
to his glorious Lord, esteeming all things as loss, fpv the exr
celle.ncy of the knowledge of him, and. estiee,mi».g them bul;
clung that lie might win hiip. He represents himselj^ as over
powered by this holy affection, and as it were,, compelled by,
it to go forward in his service, through all difficulti|ES,and-sn£.
fcrings, 2 Qoj. v. 14, 15. ^{ndihis epistles are fu,U of e^presir
dionsof an overflpwingaffection towards the people, of Christ :
He speaks of his dear love to- them, % Cor. xii 19. Phil, ivi 1.
^,Tin>. i. 3 ; of his " abuncjant love," 2 Cor- ii. 4 ;. and.of liis
" ^ectionj(.te and tender loye," as of a nurse towards hiep chil
dren, 1 Thess. ii. 7, 8. " But wet were gentle ajnong you,,
even as a nursie cherisheth her child,r-eH ; so, being aJ^e^tipnt-
ajely, dcsJrpus of you, we were willing to, have iajpar-ted unto
ypn, notth.^ gospel of God; only,,, but also, pur own souls, bep

BELIGIOUS AFFECTIONS. 29
eau&e ye were dp.ar mito us." So also he speaks of his
« Ijowels of love," Phil, i. 8. Philem. 5, 12, and 20. So he
speaks of his, " earnest care" for othere, 3 Cor. viii. 1 6, anij
of hisi « bowels of pity, or mercy towards them, Phil. ii. 1 ;
and of his concern for olh,eirs,.even t© anguish of heart," 2 Cor.
ii. 4. « For out of much afBietion and anguish of heart, J tvrote
unto you with many tears ; not that you should b^ grieved,
but that ye mi^t knpw the Itove which I have move abund^
¦anily unto you." He speaks of the great cpnflict of his soul
for tliem. Col. ii. I. He speaks of great and continual grief
that he had in his heart from' compassion to the Jews, Ron*.
i^^.'a. '' He speaks of "his mouth's being, opened, and his
heart einlarged" towajrds. Christians, 2 Cor. vi. 11, «0
ye Corinthians,' our mouth is open unto ypo, om- heart is
enj^iged." He ofticn speaks of his " affectionate and- longing
desiresv" 1 Thess. ii. 8. Rom. i. 11. Phil, k 8, and Chap, iv.
>. 2 Tiin. i. 4. The same apostle is very often, in hisepisr
ties, expressing the affection, of /oy,, 2 Cor. i. 12, and. Chap.
vii. 7, and ver. 9, 16. Phil, i, 4, and Chap* ii. 12. and C^^ap-. iii.
3. Col, i. 24.. 1- Thess> iii.. 9. ' He speaks of his "rejoicing
¦»ith great, py," Phil. iv. 10'.' Iphilem, i- 7 ; of his « jpying
and rejoieing," Phil. il. 1, 7, and " of his- rej.oicin g exceed
ingly," 2 Cor. vii. 1 3, and of his being " filled with comfort,
andi beiag Q-5^,eB,din£ joyful," 2,Cor. vii. 4. He speaks of
hiwself as- « alwajisi rejoicing," 2 Cor. vi-. 10. So he speaks
of the triumphs of his soul, 2; Cob. ii. l-4» and of." his glorying
in, tiril3Sulatie?i>" ' 2 Thess. i. 4, and Rom. v. 3. He also ex-
psesB^ the aiffe,etion, of Ao/2(? ,• in- Phil. i. 20,, he- speaks, of his
«¦ eadHjest. ex^etatic^, and his hope-." He like wise expi^esses
sa.a^cfif>nai.godly. jealousy, 2, Cor. xi; 2,. 3. And it appears
by his whole history, after his conversion, in the Acts, and
alspiby all, his .epistles, and the accounts he gives of himself
thsi;^, that the affection of zeal^' as hsiving the cause of his
Master,: and the interest and prosperity of bis church,, for its
object, was, mighty in hiitt, continually inflarming hijs heart,
strongly- engaging to these; gyeat and constant labors, he went
¦through,, in^ instructing, exhorting, warning,, and reproving
.pth^ps, » t^av^iljng ill- bipth- with them. ;" confljgt-ing with

%9 RELIGIOUS AFFECTIONS.
those powerful and innumerable enemies who continually
opposed him, wrestling with principalities and powers, not
fighting as one v^ho beats the air, running the race set before
him, continually pressing forwards through all manner of dif
ficulties and sufferings ; so that others thought him quite be
side himself. And how full he was of affection, does further
appear by his being so full of tears : In 2 Cor. ii. ¦*, he speaks
of his " many tears ;" and so Acts xx. 19 ; and pf his "tears
that he shed continually night and day," ver. 31.
Now if any one can consider these accounts given in the
^scripture of this great apostle, and which he gives pf himself,\
and yet not see that his religion consisted much in affection,
must have a strange faculty of managing his eyes, to shut out
the light which shines most full in his face.
The other instance I shall mention, is of the apostle John,
that beloved disciple, who was the nearest and dearest to his
Master, of any of the twelve, and was by him admitted to the
greatest privileges of any of them ; being not only one of the
three who were admitted to be present with him in the mount
at his transfiguration, and at the raising of Jairus's daughter,
and whom he took with him when he was in his agony, and
one of the three spoken of by the apostle Paul, as the three
main pillars of the Christian church ; but was favored above
all, in being admitted to lean on his Master's bosom at his last
supper, and in being chosen by Christ, as the disciple to whom
he would reveal his wonderful dispensations towards his
church, to the end of time; as we have an account in the
Book of Revelation; and to shut up the canon of the New
Testament, and of the whole scripture ; being preserved
much longer than all the rest of the apostles, to set all things
in order in the Christian church, after their death.
It is evident by all his writings (as is generally observed by
divines) that he was a person remarkably full of affection :
His addresses to those whom he wrote to, being inexpressi
bly tender and pathetical, breathing nothing but the most fer
vent love ; as though he were all made up of sweet and holy
affection. The proofs of which cannot be given without dis-
idvant;jge, unless we should transcribe his whple writings.

RELIGIOUS AFFECTIO"NS, $l
t. He whom God sent into the worldto be the light of the
world, and head of the whole church, and the perfect example
of true religion and virtue, for the imitation of all, the Shep
herd whom the whole flock should follow wherever he goes,
even the Lord Jesus Christ was » person who was remai'k-
ably of a tender and affectionate heart ; and his virtue was
expressed very much in the exercise of holy affectiohs'. He
was the greatest instance of ardency^ vigor and strength of
love, to both God and man, that ever was. It was these af
fections which got the victory, in that mighty struggle' and
conflict of hisu affections, in his agonies, when " he prayed
more earnestly^ and offered strong crying and tears," and
¦Vvrestled in tears and in blood. Such was the power of the
exercises of his holy love, that they ¦were stronger than death,'
and in thdi great struggle, overcame thofee'- strong exercises
of the natural affections of fear and grief, when he was sore
amazed, arid his soul was exceeding sorrowful, even unto
death. And he' also appeared to be full of affection in the'
course of his life. "We read of his great zeal, fulfilling that
in the 69th psalm, " The zeal of thine house hath eaten me
up." John ii. 17. We read of his grief for the sins of men,
Mark iii. 5. -"He looked round about on thfem with anger,
being grieved for the hardness of their hearts ;" and his break*'
ing forth in tearS^ and Exclamations, from the consideration
of the sin and miset'y of ungodly men, and on the sight of the
city of JeTusalem, which ¦was full tit strch inhabitants, Luke
jtix. 41, 42. " And, when he was come neari he beheld the
city, and wept over it, saying. If thou' hadst known, even thou,
at least in this thy day, the things -tvhich belong unto thy
peace ! But now they are hid from thine eyes." With chap.
xiii. 34. " O Jerusalem, Jerusalem, which killest the' proph
ets, and stonest them that are sent trtito thee ; how often
would I have gathered thy children togetlier, as' a hen doth
gather her brood under her wftigs, and ye would not ?" We
read of Christ's earnest desire, Luke xxii- 15. " With de
sire have 1 desii-ed to eat. this passo^ver with you before I suf
fer." We often read of the affection of pity or compassion
in Christ, Maftb.- xv. 32, and xviii. 34. Luke vii. 13, and of

^2 RELIGIOUS AFFECTIONS.
his "Ijeing moved with compassion," Matth. ix. 36, and xiv,'
14, and Markvi. 34. And how tender did his heart appear
to be, on occasion of iMary's and Martha's rtiourning for tlieir
brother, and Coming to him with their complaints, and tears ?
Their tears soon drew tears from his eyes ; he was affected
with their grief, and wept with them ; though h6 knew their
sorrow should so soon be turned into joy, by their brother's
being raised from the dead ; see John xi. And h»w ineffa
bly affectbiiate was that last and dying discourse, which Jesus
had with his eleven disciples the evening before be was cru
cified ; when he told them he was going away, and foretold
them the great difficulties and sufferings they should meet
with in the world, when he was gone ; and Comforted and
counselled them as his dear Utile cluldreii ; and bequeathed
to them his Holy Spirit, and therein his peace, and his com-'
fort and joy, as it were in his last will and testament, in the
13, 14, IS, and 16 chapters of John ; arid concluded the whole
¦with that affectionate intercessory prayer for them, and his-
¦whole church, in chap. xvS: Of all the discourses ever penn
ed, or uttered by the nlouth of any man, this seems to be the
most affectionate and affecting.
8. The religion of heaven consists very much in affec
tion. There is dbubtless true religion in heaven, and true relig
ion in its utmost purity and perfection. But according to the
scripture representation of the heavenly state, the religion of
heaven consists chiefly in holy and mighty love and joy, and
the expression of these in most fervent and exal,ted praises.
So that the religion of the saints in heaven, con^sts in the
same things with that religion of the saints on earth, which is
spoken of in our text, viz. love, and " joy unspeakable and full
of glpry." Now it would be very foolish to pretend, that be
cause the saints in heaven be not United to flesh and blood,.
and have no animal fluids to be moved (through the laws of
union, of soul and body) with those great emotions of their
souls, that therefore their exceeding love and joy are no af
fections. We-are not speaking of the affections of the body,;
bnt of the affections of the soul, the chief of which' are A>vc

RELIGIOUS AFFECTIONS. ^3
iifid jii/t Wb6n thise ate in the soul, 'Whether that be in the
body ¦ot caA 6f 3li the s«ml is affected and moved. And ¦when
they ai'fe in the S&al^ ia that strength in which they are in the
sa-ints ih heavefl, the aoul is mightily affected and moved, or,
¦^feich is the same thing, has great affections. It is true, we
€o not eSperimehtally know what love and joy are in a soul
trtit of a body, or in a glorified body; i. ei we have not had
fexperienCie df Iftve and joy in a soul in these circumstances ;
but the saints tfti eftrth <lp know what divine love ,and joy -in
the snul arte, and they know that love and joy are of the same
kind with the lovfi atid joy -whicfe are in heavShj in separate
feotfl« there. The Ibve and jey "bf the saints on earth, is the
beginning and da^wning of the light) life, and blessedness of
heaven, and is like their love and joy theve ; or rather, the
Same in nature, though ntrt the satne with it, o^r like to it, in
flfeg;refc and circumstantes. This is evident by many scrip
tures, as Prov,iv. 48. Jdha iv. l4,and chap. Vi. 40, 47, 50, 5i,
S4, 58. 1 John' ill. IS, 1 Cor. xiii. 8....13, It is unreasonable
thBl-efoffe to sH]j)poSej that the lo^iti and joy of fee saints in
heaven, not only difiier in -degree and circumstances, from the
holy lo'v'e -and joy of the faints oh earth, but is so entirely dif
ferent irt nature,, that they are no affections; and tnerely be
cause they have no bloftd and anitnal spirits to be set in mo
tion by them j Which motion 6f the blood and animal spirits
is not of the essence di these affections, in meh on the earthj
bnt/the effect of theni ; althotlgh by their reaction they ttiay
matcB some fcifcumstaritial difference in the sensation of the
iriind. There is a sensation of the mind which Ipves and
r^jbites, that is antecedent to any effects on the fluids tif
the body 5 and this sensation of the mind, therefore, does not
depend on these motions in the body, and so may be in the
soul^*ithptitihe body. And Wherever there are the exercis
es of love and joy, thete is that sensation of the mind, livheth-
er it be in the body or out ; and that inward sensation, or kind
df spiritual sense, or feeling, and hiotroli of the sodl, is What
is called affection : The soul when it thus feels, (if 1 may
say so) and is thus moyed, is said to be affected, and espec
ially wheh this inward sensation 'and Kioti'oft are to a very high
Vol. IV. E

34 RELIGIOUS AFFECTIONS.
degree, as they are in the saints in heaven. If we can Icars
any thing of the state of heaven from the scripture, the love
and joy that the saints have there, is exceeding great and
vigorous ; , impressing the heart with the strongest and most
lively sensation of inexpressible sweetness, mightily moving,
animating, and engaging them, making them like to a flame
of fire. And if such love and joy be not affections, then the
word affection is of no use in language. Will any say, that the
saints in heaven, in beholding the face of their Father, and
the glory of their Redeemer, and contemplating his wonder
ful works, and particularly his laying down his life for them,
have their hearts nothing moved and affected by all which
they behold or consider ?
Hence, therefore, the religion of heaven, consisting chief
ly in holy love and joy, consists very much in affection ; and
therefore, undoubtedly, true religion consists very much in
affection. The way to learn the true nature of any thing, is
to go where that thing is to be found in its purity and per
fection. If we would know the nature of true gold, we must
view it, not in the ore, but when it is refined. If we would
learn what true religion is, we must go where there is true
religion, and nothing but true religion, and in its highest per
fection, without any defect or mixture. All who are truly
religious are not of this world, they are strangers here, and"
belong to heaven ; they are born from above, heaven is their
native counti'y, and the nature which they receive by this
heavenly birth, is an heavenly nature, they receive an anoint
ing fi'om above ; that principle of true religion which is in
them, is a communication of the religion of heaven ; their
grace is the dawn of glory ; and God fits them for that world
by conforming them to it.
9. This appears from the nature and design of the ordin
ances and duties, which God hath appointed, as means and
expressions of true religion.
To instance in the duty of prayer : It is manifest, we are
not appointed in this duty, to declare God's perfections, his
majesty, holiness, goodness, and allsufficiency, and our own
meanness, emptiness,- dependence, and un worthiness, and our

RELIGIOUS AFFECTIONS. S5
wants and desires, to inform God of these things, or to in
cline his heart, and prevail with him to be willing to shew us
mercy ; but suitably to affect our own hearts with the things
we express, and so to prepare us to receive the blessings we
ask. And such gestures and manner of external behavior in
the worship of God, which custom has made to be significa-
' tions of humility and reverence, can be of no fiirther use than
as they have some tendency to affect our own hearts, pr the
hearts of others.
And the duty of shiging praises to God seems to be apr
pointed wholly to excite and express religious affections. No
other reason caii be assigned why we should express ourr
selves to God in verse, rather than in prose, and do it with
music, but only, that such is our nature and frame, that these
things have a tendency to move our affections.
The same thing appears in the nature and design of the
sacraments, which God hath appointed. God, considering
our frame, bath not only appointed that we should be told of
the great things of the gospel, and of the redemption of Christ,
and instructed in them by his word ; but also that they should
be, as it were, exhibited to our view, in sensible representa
tions, in the sacraments, the more to affect us with them.
And the impressing divine things on the hearts and af
fections of men, is evidently one great and main end for
which God has ordained, that his word delivered in the holy
scriptures, should be opened, applied, and set home upon
men, in preaching. And therefore it does not answer the
aini which God had in this institution, merely for men to have
good commentaries and expositions on the scripture, and
other good books of divinity; because although these may
tend, as well as preaching, to give men a good doctrinal or
speculative understanding, of the things of the word of God,
yet they have not an equal tendency to impress them on
men's hearts and affections. God hath appointed a particular
and lively application of his word to men, in the preaching of
it, as a fit means to affect sinners with the importance of the
things of religion, and their own misery, and necessity of a
remedy, and the glory and sufficiency of a remedy provided ;

36 RELIGIOUS AFFECTIONS.
and to stir up the pure minds of the saints, and quicken thfir
affections, by often bringing the great things of religion to
their remembrance, and setting them before them in their
proper colors, though they know them, and have been ful
ly instructed in them already, 2 Pet. i. 12, 13, And partieu,f
larly, to "promote those two affections in them, which are
spoken of in the text, love and joy : « Christ gave some> apos-.
ties ; and some, prophets ; and some evangelists ; and some,
pastors and teachers ; that the body of Christ might be edi--
ified in love," Eph. iv. U, 12, 16. The apostle, in instruct
ing and counselling Timothy concerning the work of the
ministry, informs him that the gi'eat end of that word which
a minister is to preach, is love or charity, I Tim, i. 3> 4, 5.
And anpther affection which God has appointed preaching as
a means to promote in the saints, is joy ; and therefore min
isters are called « helpers of their joy," ? Cor, i. 34.
10. It is an evidence that true religion, or holiness pf
heart, lies very much in the affection of the heart, that the
scriptures place the sin of the heart very much in hardness of
heart. Thus the scriptures do every wherq. It was hard
ness of heart which excited grief and displeasure in Christ;
towards the Jews, Mark iii, 5. " He looked round about gij
them with anger, being grieve,<i for the hardness of their
hearts," It is from men's having such a heart as this, that
they treasure up wrath for themselves, Rom, ii- 5. " Aftpr
thy hardness and impenitent heart, treasnrest up unto thyself
wrath against the day of wrathj and revelation of the right
eous judgment of G«d." The reason given why the honge
of Israel would not obey God, was, that they ^yeve hard"
hearted, Ezekiel iii. 7. "But the house of Israel will not
hearken unto thee ; for they will not hearken unto me :
For all the house of Israel are impudent and hard hearted."
The wickedness of that perverse rebellious generation in the
wilderness, is ascribed to the hardness of their hearts, Psal,
xcv. 7  1<), " Tb day if ye will hear his voice, harden
not your heart, as in the provocation, and as in the day of
temptation in the wilderness ; when your fehers tgisftpted
me, proved me, and saw my work : Forty yeai-^ long was J

BELIGIQVS AFFECTIONS^ ?r
grievecl wUH this generation, antl said, Jt isi a pepple that dt?
^Vf in their he^vt" Sec. Thi^ is spoken pf as what preyentsj^
^edekiah's turning to the Lnvd, S? Chr<^, xxxvj. 13. « He
stiffened bis neck, m^ harcl^ned his heart frqiiR turning to
the Lord God of Israel." This principle is spoken of, ps that
frem whence men are withpiit the fe^r pf Gflfli and depw't
from God's ways? Iss.. Ixhi- 17. « Q Lord, why hast thoii
made us to err from thy ways? And hardened our heart
from thy fear ?" And men's rejecting Christ, and opposing
Christianity, is laid to this principle. Acts xix. 9. » But when
divers were hardeBed, and believed npt, hut spake evil pf that
way before the muUitude-" Gpd's leaving men tp th? power
of the sin arid corruption of the heart,: is often expressed by
God's hardening their hearts, Rom. ix, } 8. « Theiefore hath
he mercy op whom he will have mercy, and whom he will he
hardcnetb.." John xii- 4Q, " He hath blinded their minds,
and hardened their hearts," And the apostle seems to speaV
of" an evil heart that departs from the living Gpd, and a bwd
heart," as the same thing, Heb. iji, §, « Harden pot ypuf
heart, as in the provocation,'? Sec. ven. 12, 13. ,<f Trte heed,
brethren, lest there be in Evny of you an evil heart of nnbelipf,
in departing from the Uving God ; But eifhovt one another
daily, while it is called today ; lest any of you bp hardened
through the deceitfulnes§ of sin," And that great worlj of
^od in cpnversion, which consists in delivering a person from
the power of sin, and mortifying covruptipn, is eifpressecl, once
and £vgain,"by God's " taking away the he^rt of stone, and giv
ing an heart of fle^i," E^ek. xi. 19, and ehfip. xxxyi. 2(i.
Npw by aharfi heart, is plfiinly me3nt an unaffected hpart,
OF St heart net easy to be mpved -with virtuou.s affections, Uke
a stone, insensible, stupid, unmoved, and hai'd to be impress
ed. Hence the hard h^airt is called a stony heart, and is op
posed to an heart of flesh) that has feeling, and is sensibly
touched and moved, We read in scripture of a hard heart, ,
and a tender heaft ; sad d-owbiless we are to understand these,
as contrary the one to the other. Ewt what is a tender heart,,
hut a heart whi<;h i§ easily impressed with what ought to ^f-
jfect it I Gp4 Ptwnw^B^s ,Josi?^j hec^ugC bis heart was tender ;

S3 RELIGIOUS AFFECTIONS.
and it is evident by those things which are mentioned as ex
pressions and evidences of this tenderness of heart, that by his
heart being tender is meant, his heart being easily moved'
with religious and pious affection, 2 Kings xxii. 19. " Be
cause thine heart was tender, and thou hast humbled thyself
before the Lord, when thou heardst what I spake against this
place, and against the inhabitants thereof, that they should be
come a desolation and a curse, and hast rent thy clothes, and
wept before me, I also have heard thee, saith the Lord." And
this is one thing, wherein it is necessary we should " become
as Uttle children in order to our entering into the kingdom of
God," even that we should have our hearts tender, and easily
affected and moved in spiritual and divine things, as little chil;
dren have in other things.
' It is very plain in some places, in the texts themselves, that
by hardness of heart is meant a heart void of affection. So,
to signify the Ostrich's being without natural affection to her
young, it is said, Job xxxix. 16. " She hardeneth her heart
against her young ones, as though they were not hers." So
a person having a heart unaffected in time of danger, is ex
pressed by his hardening his heart, Prov. xxviii. 14. ^' Happy
is the man that feareth alway ; but he that hardeneth his
heart shall fall into mischief."
Now, therefore, since it is so plain, that by a hard heart, in
scripture, is meant a heart destitute of pious affections, and
since also the scriptures do so frequently place the sin and
.corruption of the heart in hardness of heart ; it is evident, that
the grace and holiness of the heart, on the contrary, must, in a
great measure, consist in its having pious affections, and be-
ihg easily susceptive of such affection. Divines are generally
agreed, that sin radically and fundamentally consists in what
is negative, or privative, having its root and foundation in a
privation or want of holiness. And therefore undoubtedly, if
it be so that sin does very much consist in hardness of heart,
and so in the want of pious affections of heart, holiness does
consist very much in those pious affections.
I am far from supposing that all affections do shew a tender
heart i Hatred, anger, vain glory, and^other selfish and self-

RELIGIOUS AFFECTlOlSrS. 99
eialting affections, may greatly prevail in the hardest heart,;
But yet it is evident, that h-ardness of heart and tenderness of
heart, are expressions that relate to the affections of the heart;?
and denote the heart's being susceptible of, or shut up against
certain affections ; of which I shall have occasion to speak
more afterwards.
Upon the whole, I think it clearly and abundantly evident^
that true religion lies very much in the affections. Not that
I think these arguments prove, that religion in the hearts of
the truly godly, is ever in exact proportion to the degree of
affection, and present emotion of the mind : For undoubtedly,
there is much affection in the true saints which is not spirit
ual ; their religious affections are often mixed ; all is not
from grace, but much from nature. And though the affec
tions have not their seat in the body ; yet, the constitution of
the body may very much contribute to the present emotion
of the mind. And the degree of religion is rather to be
judged of by the fixedness and strength of the habit that is ex- ,
ercised in affection, whereby holy affection is habitual, than /'
by the degree of the present exercise ; and the Strength of
that habit is not always in proportion to outward effects and
manifestations, or inward effects, in the hurry and vehemence,
and sudden changes of the course of the thoughts of the mind.
But yet it is evident, that reUgion consists so much in affec
tion, as that without holy affection there is no true religion ;
and no light in the understanding so good, which does not
produce holy affection in the heart : ^No habit or principle in
the heart is good, which has no such exercise ; and no ex
ternal fruit is good, which does not proceed from such ex
ercises. Having thus considered the evidence of the proposition
laid down, I proceed to soipe inferences.
1. We may hence learn how great their error is, who are
for discarding all religious affections, as having nothing solid
or substantial in them.
There seems to be too much of a disposition this way, pre-
^Uing in this land at this time. Because many who, in the
late extraordinary season, appeared to have great religious af'

lo RELIGIOUS AFPECTlONfS.
fections, did hot manifest a 'right temper of mind, and fun ia*
to many «rrors) in the tim* of their afiecttefi, and the heat of
thei* 2eal ', and because the high feffeclibhs of many seem to
be s6 soon Gome to nothing, and some whb seemed lo bfe
mightily raised and swallo^^d up with joy and zeal, for a whilej
seem to have returned like the dog to his vomit ; hence relig
ious affections ih general »!% gtown out of credit with great
numbers, as thoygh true religion did btrt at all c^oiisist in them^
Thus we easily fend n>dturaUy run from tarte extreme to an"
other. A little While &^ We Were ih the oth^r extreme )
there Was a p^e^'alelrt diSposititsn to look upon all high relig-
itms affections as emiuent esjel-cises.of true gfiwife) vrithout
mvich int^uiriflg into the nature and source of those affections,
and the manner in \'vhich they arose : tf persons did but ap-*
pieaf to be indeed very much mt>ved and i-aised, so as to be
fuU of religioOB talk, and express themselves with great
¦Warmth and eai'aeStftBS&, and to be filled^ or to be ¦very full, aS
the phrases were ; il was top much the manner, without fur-*
ther examination, to conclude such persons were full of the
Spii-it of God, and had eminent experience t»f his gracious in
fluences. This was the estretiiB which was prevailteg thl<6e
or four years ago. ©at of late, instead of esteeming and ad
miring all religious affections without distinction, it is a thing
much more prevalent, to reject and disfeatd all -without cll^-'
tinction. Herein appears the stibtilty of Satan, \VMle be
saw that affect-ifons were much hi vtrgue, knowing the gr^aitef
part of the land Were not versed in ^sueli things, and had not
had much experience of great religions affections to enable
them to j^ge well of them, and distinguish between true
and false ; then he knew he could best play his game, by sow-*
ing tares amongst the Wheat, and mingling false affections
with the works of God's Spirit : Me knew this to be a likely
way to delude and eternally rutn many souls, and greatly to
wound religion in *hfe saints, and entangle them in a dreadful
wilderness, and by and by, to bring'all religion into disrepute.
But now, when the ill consequences of these false aflfections,
appear, and it is become very apparent, that some lof those
emotions which made a faring shew^ S9id weffc by inany

RELIGIOUS AFFECTIONS. ,^1
greatly admired, were in reality nothing ; the devil sees it to
be for his interest to' goanother way to work, and to endeavor
to his utmost to propagate and establish a persriasion, that all
affections and sensible emotions of the mind, in things df re
ligion, are nothing at all to be regarded, but are rather to be
avoided, and carefully guarded against, as things of a perni
cious tendency. This he knows is the way tohringall relig
ion to a mere lifeless formaUty, and effectually shut out the
power of godliness, and every thing which is spiritual, and to
have all true Christianity turned out of doors. Fdr altheiugh to
true religion there must indeed be; something else besides af
fection ; yet true religion consists so much in the affections,
that there can be no true religion without them. He who has
no religious affection, is in a state -of spiritual death, and is
wholly destitute of the powerful, quickening, saving influences
of the Spirit of God upon his heart. As there is no true re
ligion where there is nothirig else but affection, so there is no
true religion where there is no religious affection. -As on the
one hand, there must be light in the understanding, as well as
an affected fervent heart ; where there is heat ¦without light,
there can be nothing divine or heavenly in that heart ; so on
the other hand,- ¦where there is a kind of light without heat, a
head stored with notions arid speculations, with a cold and un-i
affected heart, there can be nothing divine in, that light, that
knowledge is no true spiritual knowledge of divine things. If
the great things of religion are rightly understood, they will
affect the heart. Thfc reason why men are not affected by
such infinitely great, important, glorious, and wonderful
things, as they often hear and read of, in the word of God, is
undoubtedly because they are blind ; if they were not s6, it
would be impossible, and utterly inconsistent with human na
ture, that their hearts should be other-wise, thah strongly im
pressed, and greatly moved by such things.
This manner of slighting all religious affections, is the way
exceedingly to harden the hearts pf men, and tb encourage
them in their stupidity and senselessness, and to keep them
in a state of spiritual death as long as they live, and bring
Vot. IV, F

42 RELIGIOUS AFFECTIONS.
them at last to death eternal. The prevailing prejudice againsf
religious affections at this day, in the land, is apparently of
awful effect to harden the hearts of sinners, and damp the
graces of many of the saints, and stun the life and power of
religion, and preclude the effect of ordinances, and hold us.
down in a state of dulness and apathy, and undoubtedly causes
many persons greatly to offend God, in entertaining mean and
Jow thoughts of the extraordinary work he has lately wrought
in this land.
And for persons te despise and cry down all religious affec
tions, is the way to shut all religion out of their own hearts,
and to make thorough work in ruining their souls.
They Who condemn high affections hi others, are certainly
not likely to have high affections themselves. And let it be
considered, that they who have but little religious affection,
have certainly but little religion. And they who condemn
others for th^ir religious affections, and have none them
selves, have no religion.
There are false affections, and there 'are true. A man's
having -much affection, does not prove that he has any true
religion : But if he has no affection, it pi-oves that he has no
true religion. The right way, is not to reject all affections,
nor to approve all ; but to distinguish between affections, ap
proving some, and rejecting others ; separating between the
wheat and the chaff, the gold and the dross, the precious and
the vile.
2. If it be so, that true reli^on lies much in the affec
tions, hence we may infer, that such means are to be desired,
as have mUch of a tendency to move the affections. Such
books, and such a way of preaching the word, and adminis
tration of ordinances, and such a way of Worshipping God in
prayer, and singing praisesj is much to be desired, as has a
tendency deeply to affect the hearts of those who attend these
means. Such a kind of means would formerly have been highly ap-
prpved of, and applauded by the generality of the people of
the land, as the most excelljent and profitable, and having the
greatest tendency to promote the ends of the means of grace.

RELIGIOUS AFFECTIONS. , 43
But the prevailing taste seems of late strangely to be altered :
That pathetical manner of praying and preaching, which
would formerly have been admired and extolled, and that for
this reason, because it had such a tendency to move the af
fections, now, in great multitudes, immediately excites dis
gust, and moves no other affections, than those of displeasure
and contempt.
Perhaps, formerly the generality (at least of the common
people) were in the extreme, of looking too much to an affec
tionate address, in public performances : But now, a very great
part of the people seem to have gone far into a contrary ex*
treme. Indeed there may be such means, as may have a
great tendency to stir up the passions of weak and ignorant
persons, and yet have no great tendency to benefit their souls :
For thpngh they may have a tendency to excite affections,
they may have little or none to excite gracious affections, ot
any affections tending to grace. But undoubtedly, if the
things of jeligion,.in the means used, are treated according to
their nature, and exhibited truly, so as tends to convey just
apprehensions, and a right judgment of them ; the more they
have k tendency to move the affections the better.
3. If true religipn lies much in the affectiens, hence we
may learn, what great cause we have tp be ashamed and cpn-
fpunded before Gpd, that we are no more affected with the
great things of reUgion. It appears from what has been saidj
that this arises from our having so little true religion,
Gpd has given to mankind affections, for the same purpose
which he ha^ given all the faculties and principles of the hu
man soul for, vi;z, that they might be subservient to man's
chief eridi and the great business fpr which God has created
hiro> that is, the business of religion. And yet how common
is it among mankind, that their afiections are much more ex
ercised »id engaged in other matters, than in religion ! In
things which concern men's worldly interest, their outward
delights, their honor and reputation, and their natural rela
tions, they have their desires eager, their appetites vehement,
their love warm and affectionate, their zeal ardent ; in these
things their hearts are tender and sensible, easily moved, '

M RELIGIOUS AFFECTIONS.
deeply impressed, much concerned, very sensibly affected,
and gresitly engaged ; much depressed with grief at worldly
losses, and highly raised with joy at worldly successes and
prosperity. But ho\y insensible and unmoved are most men;
about the great things of another world ! How dull are their
afffectibns ! How heavy and hard their hearts in these mat
ters ! Here their love is cold, their desires languid, their zeal
low, and their gratitude small. How they can sit and hear of
the infinite height, and depth, and length, and breadth of the
love of God in Christ JesUs, of his giving his infinitely dear
Son, to be offered up a sacrifice for the sins of men, and of
the unparalleled love of the' innocent, and holy, and tendet
Lamb of Gpd, ' manifested in his dying agonies, his bloody
sweat, his loud and bitter cries, and bleeding heart, and all
this for enemies, to redeem them from deserved, eternal burn-
ingSi and to bring to unspeakable and everlasting joy' and glo^^
ry ; and yet be cdld, and heavy, insensible, iand regardless !
Where are the exercises of our affections proper, if not here ?
What 14 it that ddes more require them ? And what can be a
fit occasion of their lively and vigorbuS exercise, 'if not such
an one as this ? Can any thing be set in our view, greater and
more important ? Any thing more wonderful andsui^risirig ?
Or mpre nearly cpncerning Our interest? Can we Suppose
the wise Creator implanted such prinCiples.in the' 'briman na
ture as the affections, to be of use to us, arid to be ekercised
on certain proper occasions, but to lie still on sbch ah occa
sion as this ? Can' any Christian, who believes the truth of
these things, entertain such thoughts ?
If we ought ever to exercise our affections at all, and if the
Creator has not unwisely eonstituted' the ' human nature in
making these principles a part of it, when they are vain and
useless ; then they ought to be exercised about thpse pbjects
which are most worthy of them. ' But is there any thing
which Christians can find in heaven oi* earth, so worthy to be
the objects of their admiration and love, their earnest and
longing desires, their hope, and their rejoicing, and their fer
vent zeal, as those things that are held forth' to us in the gos
pel of Jesus Christ? In which, not only ^re tldngs declared

RELIGIOUS AFFECTIONS. 4s
anost -worthy to affect Us, but they are exhibited in the most
affecting manner. The glory and beauty pf the blessed Je-
hpvah, which is mpst wprthy in itself, to be the object of our
admiration and love, is there exhibited in the most affecting
manner that can be conceived of, as it appears, shining in all
its lustre, in the face of an incarnate, infinitely loving, meek,
compassionate, dying Redeemer. All the virtues of the
Lamb of God, his humiUty, patience, meekness, submission,
obedience, love and compassion, are exhibited to our view, in
a manner the most tending to move our affections, of any that
can be imagined ; as they all had their greatest trial, and
their highest exercise, and so their brightest manifestation,
when he was in the most affecting circumstances ; even
when he was under his last sufferingsj those unutterable and
unparalleled sufferings he endured, from his tender love, and
pity to us. - There also the hateful nature of our sins is man
ifested in the most affecting manner possible : As we see the
dreadful effects of them, in what our Redeemer, who under
took to answer for .vis, suffered for them. And there we have
the most affecting manifestation of God's hatred of sin, and
his wrath and justice in punishing it ; as we see his justice
in the strictness and inflexibleness of it ; and his wrath in its
terribleness, in so' dreadfully punishing our sins, in one who
was infinitely dear to him, and loving to us. So has God dis
posed things, in the affair of our redemption, and in his glo
rious dispensations, revealed to us in the gospel, as though
every thing were purposely contrived in such a manner, as to
have the greatest possible tendency to rCach our hearts in the
most tender part, and move our affections most sensibly and
strongly. How great cause have we therefore to be humb
led to the dust, that we are np more affected !

46 RELIGIOUS AFFECTIONS.

PART II.
Shenuing what are no certain signs that Religious
Affections are truly gracious, or that they are not.
IF any one, on the reading of what has been just now said,
is ready to acquit himself, and say, " I am not one of those
who have no reUgious affections ; I am often greatly moved
with the consideration of the great things of reUgion :" Let
him not content himself with this, that he has religious affec
tions : For, as we observed before, as we ought not to reject
and condemn all affections, as though true religion did not at
all consist in affection ; so on the other hand, we ought not to
approve of all, as though every one that was religiously af
fected had true grace, and was therein the subject of the sav
ing inffuences of the Spirit of .God ; and that therefore the
right way is to distinguish among religious affections, be
tween one sort and another. Therefore let us now endeavor
to do this : And in order to it, I would do two things.
I. I would mention some things, which are no signs one
way or the other, either that affections are such as true re
ligion consists in, or that they are otherwise ; that we may
be guarded against judging of affections by false signs.
II. I would observe some things, wherein thpse affections
which are spiritual and gracipus, differ frpm those which arfc
not so, and may be distinguished and known.
First, I would take notice of some things, which are no
signs that affections are gracious, or that they are not.
I. It is no sign one way or the ether, that religious affec
tions are very great, or raised very high,
Soine are ready to condemn all high affections : If persons
appear to have their religious affections raised to an extraor
dinary pitch, they are prejudiced against them, and determine
that they are delusions, without further inquiry. But if it be,
as has beefl proved, that true" religion Ues very much in re
Ugious affections, then it follows, that if there be a great deal
of true reUgien, there will be great reUgious affectipns ; if

RELIGIOUS AFFECTIONS. 4?
true religion in the hearts of men be raised to a great height,
divine and holy affections will be raised to a great height.
Love is an affectien, but will any Christian say, men ought
not to love God and Jesus Christ in a high degree ? And will
any say, we ought not to have a very great hatred of sin, and
a very deep sorrow for it ? Or that We ought not to exercise
a high degree of gratitude to God for the mercies we receive
of him, and the great things he has done for the salvation of
fallen men ? Or that we should not have very great and strong
desires after God and holiness ? Is there any who will pro
fess, that his affections in religion are great enough ; and
will say, " I have no cause to be humbled, that I am no more
affected with the things of religion than I am ; 1 have no
reason to be ashamed, that I have no grea,ter exercises of lov<?
to God and sorrow for sin, and gratitude for the mercies
which I have received ?" Who is there that will bless God
that he is affected enough with what he has read and heard of
the wonderful love of God to worms and rebels, in giving his
only begotten Son to die for them; and of the dying love of
Chrbt ; an4 will pray that he may not be affected with them
in any higher degree, because high affections are improper,
and; very unlovely in "Christians, being enthusiastical, and ru
inous to true religion ?
Our text plainly speaks of great and high affections when it
speaks of « rejoicing with joy unspeakable, and full Of glory :"
Here the most superlative expressions are used, which lan
guage will afford. And the scriptures often require us to
exercise -very high affections : Thus in the i first ,and great
commandment of the law, there is an accumulation of expres
sions, as though words were wanting to express the degree
in which we ought to love God : " Thou shalt love the Lord
thy God with all thy heart, with all thy soul, with all thy
mind, and with all thy strength." So the saints are called
upen tp exercise high degrees of joy i " Rejoice," says Christ
to his disciples, "and be exceeding glad.'* Matth/ v. 12.
So it is said, Psalm Ixviii. 3. " Let the rightepus be glad :
Let them rejoice before God ; yea, let them exceedingly re
joice," So in the same book of Psalms, the saints are often

48 RELIGIOUS AFFECTlONSv
<;alled upon to shout for joy ; and in Luke vi, 23, to leap foi*
joy. So they are abundantly called upon to exercise high de
grees of gratitude for mercies, to '' praise God with all their
hearts, with hearts lifted up in the ways of the Lord, and
their souls magnifying the Lord, singing his praises, talking
of his wondrous ¦works, declaring his doings, &c.*'
And we find the most eminent saints in scripture often pro
fessing high affections. Thus the Psalmist speaks of his
love, as if it Were unspeakable ; Psal. cxix. 97. " O hPw
love I thy law !" So he expresses a great degree of hatred of
sin, Psal. cxxxix. 21, 22. "Do not I hate them, O Lord,
that hate thee ? And am npt I grieved with them that rise up
against thee ? I hate them with perfect hatred." He also
expresses a high degree of sorrow for sin : He speaks of his
sins " going over his head as an heavy burden, that was too
heavy Tor him : And of his roaring all the day, and his mois
ture's being turned into the drought of summer," and his
bones feeing as it were broken with sorrow. So he often ex
presses great degrees of spiritual desires, in a multitude of
ihe stronge,st expressions which can- be conceived of ; such
as « his longing, bis soul's thirsting as a dry and thirsty land,
where no water is, his panting, his flesh and heart Crying out,
his soul's breaking for the longing it hath," &c. He expres
ses the exercises of great and extreme grief for the sins of
others, Psal. cxix. 136. "Rivers of water run down mine
eyes, because they keep not thy law." And ver. 53. "Hor
ror hath taken hold upon me, because of the wicked that for
sake thy law." He expresses high exercises of joy, Psal. xxi.
1. « The king shall joy in thy strength, and in thy salvation
how greatly shall he rejoice, Psal. Ixxi. 23. « My lips shall
greatly rejoice when I sing unto thee." Psal. Ixiu. 3, 4, 5, 6,
7. " Because thy loving kindness is better than Ufe ; my lips
shall praise thee. Thus will I bless thee, while, I Uve : I will
lift up my hands in thy name. My soul shall be satisfied as
with marrow and fatness ; and my mouth shall praise thee
with joyful lips ; when I remember thee upon my bed, and
meditate on thee in the night watches. Because thou hast

RELIGIOUS AFFECTlOi^S. 49
been my help ;. therefore in the shadow of thy wings will I
tejoice." The. Apostle Paul expresses high exercises of affection.
'Thus he expresses the exercises of pity and concern for oth
ers' good, even to anguish of heart ; a great, fervent, and a-
b*ndant love, and earnest and longing desires, and exceed
ing joy ; and speaks of the exultation and triumphs of his
soul, and his earnest expectation and hope, and his abundant
tears, and the travails of his soul,.ui pity, grief, earnest desires
godly jealousy, and fervent aeal, in many places that have
been cited already, and which therefore I need not repeat 
John the Baptist expressed great joy, John iii. 39. Those
blessed women that anointed the body of . Jesus, are repre
sented as in a very high exercise of reUgious affection, on oc
casion of Christ's resurrection, Matth. xxvUi. 8. « And they
, departed from the sepulchre with fear and. great joy."
It is pften. fpretoldof the church of God, in her future hap
py seasons here onjearth, that they shall exceedingly ^rejoice,
, Psal. Ixxxix. 15,16. "They shall walk, O' Lord, in. s the
light ;0f thy countenance. In thy name shall they rejoice^all
the, day.: And in thy righteousness shall they be eixalted."
Zech, ix. 9. "Rejoice greatly, O daughter of Zion j shput,
O. daughter of Jerusalem: Behold thy King comieth,fi&c.
The, ssme is represented in innumerable "other places. And
because high degrees of joy are the proper and genuine fruits
of tl),e gospel of, Christ, therefore the angel calls this; gospel,
".gqiiod-itidings of great joy, that should be to all people.?'-).;
,,,, The saints and angels in heaven, that have religion in its
highest perfection, are exceedingly, affected with what they
behold and contemplate of God's perfections and woi-kg.....
They are all as a pure heavenly flame of fire in their Idve,
and in the greatness and strength of their joy and gratitude :
Their praises are represented, " as the voice of many waters
:&nd as the voice of a great thunder." Now the only reason
why. their affections are so much higher than the holy affec-
tions:of saints on. earth, is, they see the things they are af
fected by, more according to their truth, and have their affec*
tions more conformed to the nature of things. And, therei-
Vpt. IV. G

50 RELIGIOUS AFFECTIONS.
fore, if religious affectipns in men here below, are but of the
same nature and kind with 'theirs, the higher they are,
and the nearer they are tb theirs in degree, the better, be
cause therein they will be so much the more conformed to
truth, as theirs are.
From these things it certainly appears, that religious af
fections being in a very high degree, is no evidence that they
are not such as have the nature of true religion. Therefore
they do greatly err, who condemn persons as enthusiasts,
merely because their affections are very high.
And on the other hand, it is no evidence that reUgious af
fections are of a spiritual and gracious nature, because they
are great. It is very manifest by the holy scripture, our sure
and infallible rule to judge of things of this nature, that there
are religious affections which are very high, that are not spir
itual and saving. The apostle Paul speaks of affections in
the Galatians, which had been exceedingly elevated, and
which yet he manifestly speaks of, as fearing that they were
vain, and had come to nothing, Gal. iv. 15. " Where is the
blessedness you spoke of? For I bear you record, that if it
had been possible, you would have plucked out your own eyes,
and have given them to me." 'And in the 1 1th verse, he tells
them, " he was afraid of them, lest he had bestowed upon
them labor in vain." So the children of Israel were greatly
affected with God's mercy to them, when they had seen how
wonderfully he wrought for them at the Red Sea, where they
sang God's praise ; though they soon forgat his works. So
they were greatly affected again at mount Sinai, when they
saw the marvellous manifestations God made of himself there ;
and seemed mightily engaged in their minds, and with great
forwardness made answer, when God proposed his holy cov
enant to them, saying, " All that the Lord hath spoken will
we do, and be obedient," But how soon was there an end to
all this mighty forwai'dness and engagedness of affection ?
How quickly were they turned aside after other gods, rejoic
ing and shouting around their golden calf ? So great multi
tudes who were affected with the miracle of raising Lazarus
from the dead, were elevated tP a high degree, and made a

RELIGIOUS AFFECTIONS. 51
hiighty ado, when Jesus presently after entered into Jerusa
lem, exceedingly 'magnifying Christ, as though the ground
were not good enough for the ass he rode to tread upon ; and
therefore cut branches of palm trees, and strewed, them
in the way ; yea, pulled off their garments, and spread them
in the way ; and cried with loud voices, " Hosanna to the
Son of David, blessed is he that cometh in the name of the
3L,ord, Hosanna in the highest ;" so as to make the whole city
ring again, and put all into an uproar. We learn by the
evangelist John, that the reason why the people made this
ado, was -because they were affected with the miracle of rais
ing Lazarus, John xii. 18. Here was a vast multitude crying
Hosanna on this occasion, so that it gave occasion to the
Pharisees to say, " Behold the world has gone after him,"
John xii. 19, but Christ had at that time but few true disci
ples. And how quickly was this ado at an end ? All of this
-nature is quelled and dead, when this Jesus stands bound with
a mock robe and a crown of thorns, to be derided, spit upon,
scourged, condemned, and ex ecuted. Indeed there was a
great and loud outcry concerning him among the multitude,
then, as well as before ; but of a very different kind ; It is
not then, Hosanna, Hosanna, but, Crucify, Crucify.
And it is the concurring voice of all orthodox divines, that
there may be religious affections, which are raised to a very
high degree, and yet there be nothing of true religion.*
II. It is no sign that affections have the nature of true re
ligion, or that they have not, that they have great effects on
the body.
All affections whatsoever, have in some respect or degree,
an effect on the body. As was observed before, such is our s
nature, and such are the laws of union of soul and body, that
the mind can have no lively or vigorous exercise, without some
effect upon the bpdy. So subject is the body to the mind,
and so much do its fluids, especially the animal spirits, attend
the motions and exercises of the mind, that there cannot be
so much as an intense thought, without an effect upon them.
* Mr. Stoddard observes, " That common affections are sometimes
stronger than saving," GuiDi to Ckkist, p. 21.

52 HELIGIOUS AFFECTIONS.
Yea, it is questionable whether an imbodied soul ever so
much as thinks one thought, or has any exercise at aU, but
that there is some corresponding motion or alteration of mo
tion, in some degree, of the fluids, in some part of the body.
But universal experience shews, that the exercise of the af
fections have in a special manner a tendency to some sensible
effect upon the body. And if this be so, that all affections have
some effect on the body, we may then weU suppose, the
greater those affections be, and the more vigorous their exer
cise (other circumstances being equal) the greater ¦wiU be the
effect on the body. Hence it is not to be wondered at, that
very great and strong exercises of the affections should have
great effects on the body. And therefore, seeing there are
very great affections, both common and spiritual ; hence it
is not to be wondered at, that great effects on the body should
arise from both these kinds of affections. And consequently
these effects are no signs, that the affiactions they arise from,
are of one kind or the Other.
Great effects on the body certainly are no sure evidences
that affections are spiritual ; for we see that such effects of
tentimes arise from great affections about temporal things,
and when 'religion is no way concerned in them. And if
great affections about secular things, that are purely nat
ural, may have these effects, I know not by what rule we
should determine that high affections about religious things,
which arise in like manner from nature, cannot have the like
effect. Nor, on the other hand, do I know of any rule any have to
determine, that gracious and holy affections, when raised as
high as any natural affections, and have equally strong and
vigorous exercises, cannot have a great effect on the body.
No such rule can be drawn from Teason : I know of no rea
son, why a being affected with a view of God's glory shpuld
not cause the body to faint, as well as being affected with a
view of Solomon's glory. And no such rule has as yet been
produced from the scripture ; none has ever been found in all
the late controversies which have been about things of this na-
,ture. There is a great power in spiritual affections : We read

RELIGIOUS AFFEGT^NS. 5S
of the power v^hich worketh in Christians,* and of the Spirit
of God being in them as the Spirit of power,t and of the
effectual working of his power in tliem,| yea, of the work
ing of God's mighty power in them.)| But man's nature is
weak : Flesh and blood are represented in scripture as ex
ceeding weak ; and particularly with respect to its unfitness
for great spiritual and heavenly operations and exercises.
Mat. xxvi. 41. 1 Cor. XV. 43, and 50. The text we are
upon speaks of " joy unspeakable, and full of glory." And
who that considers what man's nature is, and what the nature
of the affections is, can reasonably doubt but that such unut-
erable and glorious joys, may be too great and mighty for
weak dust and ashes, so as to be considerably everbearing to
it ? It is evident by the scripture, that true divine discoveries,
or ideas of God's glory, when given in a great degree, have a
tendency, by affecting the mind, to overbear the body ; be
cause the scripture teaches us often, that if these ideas or
views should be given to such a degree, as they are given in
heaven, the weak frame of the body could not subsist under it,
and that no man can in that manner, see God and live. The
knowledge which the saints have of God's beauty and glory
in this world, and those holy affections that arise from it, are
of the same nature and kind with what the saints are the sub
jects of in heaven, differing only in degree and circumstances :
What God gives them here, is a foretaste of heavenly happi
ness, and an earnest of their future inheritance. And who
shall limit God in his giving this earnest, or say he shall give
so much pf the inheritance, such a part of the future reward,
as an earnest of the whole, and no more ? And seeing God has
taught us in his word, that the whole reward is such, that it
would at once destroy the body, is it not too bold a thing for
us, so to set bounds to the sovereign God, as to say, that in
giving the earnest of this reward in this world, he shall never
give so much of it, as in the least to diminish the strength of
the body, when God has no where thus limited himself?
The Psalmist, speaking of the vehement religious affections
he hadj'speaks of an effect in his flesh or body,besides what was
•Eph, iii. 7, ¦f2Tim, i. 7. $ Eph. iii. 7, 20, || Eph. i, 19.

54 RELIGJii)US AFFECTIONS.
in his soul, expressly distinguishing one from the other, once
and again, Psal. Ixxxiv. 2. "My soul longeth, yea, even
fainteth for the courts of the Lord : My heart and my flesh
crieth out for the Uving God." Here is-« plain distinction
between the heartland the flesh, as being each affected. So
Psal. Ixiii. 1. " My soul thirsteth for thee, my flesh longeth
for thee, in a dry and thirsty land, where no water is." Here
also is an evident designed distinction between the soul and
the flesh.
The prophet Habakkuk speaks of his body's being over
born by a sense of the majesty of God, Hab. iii. 16. " When
I heard, my belly trembled : My lips quivered at the voice :
Rottenness entered into my bones, and I trembled in myself.*'
So the Psalmist speaks expressly of his flesh trembling, Psal.
cxix. 120. " My flesh trembleth for fear of thee."
That such ideas of God's glory as are sometimes given in
this world, have a tendency to overbear the body, is evident,
because the scripture gives us an account, that this has some
times actually been the effect of those external manifestations
God has made of himself to some of the saints which were
- made to that end, viz. to give them an idea of God's majesty
and glory. Such instances we have in the prophet Daniel,
and the apostle -John. Daniel giving an account of an exter
nal representation of the glory of Christ, says, Dan. x. 8,
" And there remained no strength in 'me ;' for my comeli
ness was turned into corruption, and I retained no strength."
And the apbstle John giving an account of a like manifesta
tion made to him, says, Rev. i. 17. " And when I saw him,
I fell at his feet as dead," It is in vain to say here, these
were only external manifestations or symbols of the glory of
Christ, which these saints beheld : For though it be true, that
they were outward representations of Christ's glory, which
they beheld with their bodily eyes ; yet the end and use of
these external symbols or representations, was to give to these
prophets an idea of the thing represented, and that was the
true divine glory and majesty of Christ, which is his spiritual
glory ; they were made use of only as significations of this
'«piritpal glory, and thus undoubtedly they received theipj and

¦¦*/'
RELIGIOUS AFFEC^MnS?. S4
improved them, and were affected by them. According to
the end for which God intended these outward signs, they re
ceived by them a great and liwely apprehension of the real
glory and majesty, of God's nature, which they were signs of;
and thus were greatly^ffected, their souls swallowed up, and
their bodies overborn. And I think they are very bold and
daring, who will say God cannot, or shall not give the like
clear and affecting ideas and apprehensions of the same real
glory and majesty of his nature, to any of his saints, without
the intervention df any such external shadows of it.
Before I leave this head, I would farther observe, that it is
plain the scripture often makes use of bodily effects, to ex
press the strength of holy and spiritual affections ; such as
trembling,* groaning,! being sick,^: crying out,|| panting,§ and
fainting.ft Now if it be supposed, that these are only figura
tive expressions, to represent the degree of affection : Yet I
hope all will allow, that they are fit and suitable figures to rep
resent the high degree of those spiritual affections, which the
Spirit of God makes use ef them to represent ; which I do
not see how they v/ould be, if those spiritual affections, let
them be in never so high a degree, have np tendency to any
such things ; but that pn the contrary, they are the proper
effects and sad tokens of false affections, and the delusion of
the devil. I cannot think, God would commonly make use
of things which are very alien from spiritual affections, and
are ghrewd marks of the hand of Satan, and smell strong of
--the bottomless pit, as beautiful figures, to represent the high
degree df holy and heavenly affections,
III. It is no sign that affections are truly gracious affec
tions, or that they are not, that they cause those who have
them to be fluent, fervent, and abundant, in talking of the
things of religion.
There are many persons, who, if they see this in others, are
greatly prejudiced against them. ' Their being so full of talk,
is with them a sufficient ground to condemn them, as Phari-
¦» Psal, cxix. 120. Ezra ix. 4. Isa. Ixvi. 2, 5. Hab. iii. 1 6. + Rom.
viii. 26. :f Cant, ii, 5, and v. 8. || Psal. Ixxxiv. 2. ^ Psal. xxxviii. xo,
and xiii. 1. and cxix. I -5 1. ¦!¦+ Psal. Ixxxiv. a, and cxix, 81.

S6 "" "il£Ll5lOUS AFFECTIONS.
sees, and ostentatious hypocrites. On the other hand, there
are many, who if they see this effect in any, are very igno'
rantly and imprudently forward, at once to determine that
they are the true children of God, and are under the saving
influences of his Spirit, and speak of it as a great evidence of
a new creature ; they say, " such an one's mouth is now
opened: He used to be slow .to speak; but now he is full
and free : He is free now to open his heart, and tell his ex
periences, and declare the praises of God ; it Comes from
him, as free as water from a fountain ;" and the like. And
especially are they captivated into a confident and Undoubt-
ing persuasion, that they are savingly wrought upon, if they
are not only free and abundant, but very affectionate and ear
nest in their talk.
But this is the fruit of but little judgment, a scanty and
short experience ; as events do abundantly shew : And is a
mistake persons often run into, through their trusting to
their own wisdom and discerning, and making their own no
tions their rule, instead of the holy scripture. Though the
scripture be full of rules, both how we should judge of our
own state, and also how we should be conducted in our opin
ion of others ; yet we have no where any rule, by which to
judge ourselves or others to be in a good estate, from any
such effect : For this is but the religion of the mouth and of
the tongue, and what is in the scripture represented by the
leaves of a tree, which, though the tree ought not to be with
out them, yet are no where given as an evidence of the good»'
ness of the tree.
That persons are disposed to be abundant in talking of things
of religion, may be from a good cause, and it may be from a
bad one. It may be because their hearts are very full of holy
affections ; " for out of the abundance of the heart the mouth
speaketh :" And it may be because persons' hearts are very
full of religious affection which is not holy ; for still out of
the abundance of the heart the mouth speaketh. It is very
much the nature of the affections, of whatever kind they be,
and whatever objects they are exercised about, if they are
strong, to dispose persons to be very much in speaking of that

RELIGIOUS AFFECTIONS. St
Ivhich they are affected with : And not only to speak much,
but to speak very earnestly and fervently. And therefore
persons talking abundantly and very fervently about the things
of religion, can be an evidence of no^more than.this, that they
are very much affected with the things of religion ; but this
Ttidy be (as has been already shown) and there be no grace.
That which men are greatly affected ¦«vith, while the high af
fection lasts, they will be earnestly engaged aboutf and will be
likely to shew that eai'uestness in their talk and behavior ; as
the greater part of the Jews, in all Judah and GaUlee, did for a
whilcj about John the Baptist's preaching and baptis'm, \vhen
they ¦were willing for a season to rejoice in his Ught ; a
mighty add Was made, all over the land, and among all sorts
of persons, about this great prophet and his ministry. And
80 the multitude, in Uke manner, often manifested a great
earnestness, a mighty engagedness of spirit, in every thing
that was external, abdut Christ and his preaching and mira
cles, " being astonished at his doctrine, anon with joy receiv
ing the word," following him sometimes night and day, leav
ing meat, drink, and sleep to hear him ; once foUowing him
into the wilderness, fasting three days going to hear him ;
sometimes crying him up to the clouds, saying, " Never man
spake like this man !" Being fervent and earnest in What they
said. But What did these things come to, in the greater part
dfthem? A person may be. over full of talk of his own experiences ;
commonly falling upon it, every where, and in all companies ;
and when it is so, it is rather a dark sign tlian a good one.
As a tree that is over full of leaves seldom bears much fruit ;
and as a cloud, though to appearance very pregnant and full
of water, if it brings ¦with it over much wind, seldom affords
much rain to the dry and thirsty earth ; which very thing the
Holy Spirit is pleased several times to make use of, to repre
sent a great shew of religion with the mouth, without answer
able fruit ih the Ufe, Prov. xxv. 14. " Whoso boasteth him
self of a false gift, is like clouds and wind without rain." And
the apostle Judey speaking of seme in the primitive times,
Vol. IV. H

58 RELIGIOUS AFFECTIONS.
that crept in unawares among the saints, and having a great
shew of religion were for a while not suspected, " These are
clouds (says he) without water, carried about of winds," Jude
ver. 4 and 12. And the apostle Peter, speaking of the same,
says, 2 Pet. U. 17. " These are clouds without water, carried
with a tempest."
False affections, if they are equally, strong, are much more
forward to declare themselves, than true : Because it is the
nature of false religion, to affect shew and observation ; as it
was with the Pharisees.*
IV. It is no sign that affections are graciouSj or that they
are otherwise, that persons did not make them themselves,
or excite them of their own contrivance, and by their own
strength. There are many in these days, that condemn all affections
which are excited in a way that the subjects of them can give
no account of, as not seeihing to be the fruit of any of their
own endeavors, or the natural consequence of the faculties
and principles of human nature, in such circumstances, and
under such means ; but td be from the influence of some
extrinsic and supernatural power Upon their minds. How
¦* Tliat famous experimental divine, Mr. Shepherd, says, " A Pharisee's
trumpet shall be heard to the town's end ; when simplicity walks through
the town unseen. Hence a man will fometimes covertly commend himself,
(and myself aver comes in) and tells you a long story of conversion ; and an
hundred to one if some lie or other slip not out with it. Why, the secret
meaning is, I pray admire me. Hence complain of wants and weaknesses :
Pray think vihat a broken hearted Christian 1 am." Parali. of the ten virgins. Part
I. page 179, «8o.
And holy Mr. Flavel says thus, " O reader, if thy heart were right with
God, and thou didst not eheat thyself with a vain profession, thou wouldst
have frequsnt business with God, which thou wouldst be loth thy dearest
friend, or the wife of thy bosom should be privy to. Non est religio, uhi om
nia patent. Religion doth not lie open to all, to the eyes of men. Observed
duties maintain our credit; but secret duties maintain our life. 'It was the
saying of an heathen, about his secret correspondency with his friend WhM
need the m/irld he acquainted with it ? Thou and I are theatre enough to each other.
There are inclosed pleasures in religion, whith none but renewed spiritual
souls do feelingly understand." Flavd's Tautchstone of Sincerity, Chap. II,

RELIGIOUS AFFECTIONS. 59
greatly has the doctrine of the inward experience, or sensible
perceiving of the immediate power and operation of the Spirit
of God, been reproached and ridiculed by many of late ?
They say, the manner of the Spirit of God is to cooperate in
a silent, secret, and undiscernible way with the use of means,
and our own endeavors ; so that there is no distinguishing by
sense, between the influences of the Spirit of God, and the
natural operations of the faculties .of our own minds.
And it is true, that for any to expect to receive the saving
influences of the Spirit of God, while they neglect a diligent
improvement of the appointed means of grace, is unreason
able presumption. And to expect that the Spirit of God will
savingly operate upon their minds, without the Spirit's mak
ing use of means, as subservient to the effect, is enthusiastical.
It is also undoubtedly true, that the Spirit of Ged is very va
rious in the manner and circumstances of his operations, and
that sometimes he operates in a way more secret and gradual,
and from smaller beginnings, than at others.
But if there be indeed a power, entirely different from, and
beyond our power, or the power of ^11 means and instru,,
ments, and above the power of nature, which is requisite in
order to the production of saving grace in the heart, accord
ing to the general profession of the country ; then, certainly
it is in no wise unreasonable to suppose, that this effect should
very frequently be produced after such a manner, as to make
it very manifest, apparent, and sensible that it is so. If grace
be indeed owing to the powerful and efficacious operation of
an extrinsic agent, or di^rine efficient out of ourselves, why is it
unreasonable to suppose it should seem to be so to them who
are the subjects of it ? Is it a strange thing, that it should
seem to be as it is ? When grace in the heart indeed is not
produced by our strength, nor is the effect of the natural pow
er of our own faculties, or any means or instruments, but is
properly the workmanship and production of the Spirit of the
Almighty, is/ it a strange and unaccountable thing, that it -
should seem to them who are subjects of it, agreeable to
truth, and not right contrary to truth ; so that if perspns tell

60 RELIGIOUS AFFECTIONS.
of effects that they are conscious to in their own minds, that
seem to them not to be from the natural power or operation
of their minds, but from the supernatural power of some oth
er agent, it should at once be looked upon as a sure evidence
of their being under a delusion, because things seem to them
to be as they are ? For this is the objection which is made :
It is looked upon as a clear evidence, that the apprehensions
and affections that many persons have, are not really from
such a cause, because they seem to them to be from that
cause : They declare that what they are conscious of, seems
to them evidently not to be from themselves, but from the
mighty power of the Spirit of God ; and others from hence
condemn them, and determine what they experience is not
from the Spirit of God, but from themselves, or from the
devil. Thus unreasonably are multitudes treated at this day
by their neighbors.
If it be indeed so, as the scripture abundantly teaches, that
grace in the soul is so the effect of God's power, that it is
fitly compared to those effects which are farthest from being
owing to any strength in the subject, such as a generation,"
or a taeing begotten, and resurrection, or a being raised from.
the dead, arid creation, or a being brought out of nothing in
to being, and that it is an effect wherein the mighty power
of God is greatly glorified, and the exceeding greatness of
his power is manifested ;* then what account can be given
of it, that the Almighty, in so great a work of his power,
should so carefuUy hide his power, that the subjects of it
shpuld be able to discern nothing of it ? Or what reason or
revelation have any to determine that he does so ? If we
may judge by the scripture this is not agreeable to God's
manner, in his operations arid dispensations ; but on the con
trary, it is God's manner, in the great works of his power
and mercy which he works for his people, to order things
sp as to make his hand visible, and his power conspicuous,
and men's dependence on him most evident, that no flesh
should glory in his presence,t that God alone might bp ex-
* Eph. i. 17,,.. 20. + 1 Cor, i, 97, 28, 29.

RELIGIOUS AFFECTIONS. 61
idtedjt and that the excellency of the power might be of
God and not of man,t and that Christ's power might be
manifestedin our ¦weakness,|| and none might say mine own
hand. hath saved me.§ So it was ih most of thpse temporal
salvations which God wrought for Israel of old, which were
types of the salvation of God's people from their spiritual
enemies. So it was in the redemption of Israel from their
Egyptian bondage; he redeemed them with a strong hand,and
an Outstretched arm ; and that his ppwer might be the more
.conspicuous, he suffered Israel first to be bfoughtinto the most
helpless and forlorn . circumstances. So it was in the great
redemption 'by Gideon ; God would have his army diminish
ed to a handful, and they without any other arms, than trum-
jpets, and lamps, and earthen pitchers. So it was in the de
liverance of Isriiel from Goliath, by a stripling with a sling
and a stone. So it was in that great ¦work of God, his calling
the Gentiles, and converting the Heathen world, after Christ's
ascension, after that the world by wisdom knew not God, and
all the endeavors of philosophers had proved in vain, for ma!-
ny ages, to reform the world, and it was by every thing be
come abundantly evident, that the world was utterly helpless,
by any thing else but the mighty power of God. And so it
was in most of the conversipns of particular persons, we have
an account of in the history of the New Testament : They
were not wrought on in that silent, secret, gradind, and insen^
sible manner, which is ^ow insisted on ; but with those man
ifest e^vidences of a supernatural power, wonderfully and sud
denly causing a great change, which in these days are looked
upon as certain signs of delusion and enthusiasm.
The Apostle, in Eph. i. 18, 19, speaks of God's enlighten
ing the minds of Christians, and so bringing them to believe
in Christ, to the end that they might know the exceeding
greatness of his power to them who believe. The words are,
" The eyes of your ¦ understanding being enlightened ; that
ye may know what is the hope of his calling, and what the
I'iches of the glory df his inheritance in the saints, and wnat
i Isa.ii. It  17, t 2 Cor, iv. 7, j] 2 Cor. xii. 9. ^ Judg, vii. a.

62 RELIGIOUS AFFECTIONS.
is the exceeding greatness of his power to us ward v/ho be
lieve, according to the working of his mighty power," &c.
Now when the apostle speaks of their being thus the subjects
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 nothing else than " that
they might know by experience." But if the saints know this
power by experience,, then they feel it and discern it, and are
conscious of-it ; as sensibly distinguishable from the natural
operations of their own minds, which is not agreeable to a
notion of God's operating so secretly, and undiscernably, that
it cannot be known that they are the subjects of the influence
of any extrinsic power at all, any otherwise than as they may
argue it from scripture assertions ; wliich is a different thing
from kno'vving it by experience. '
So that it is very unreasonable and unscriptural, to deter
mine that affections are not from the gracious operations of
God's Spirit, because they are sensibly not from the persons
tliemselves that are the subjects of them.
On the other hand, it is no evidence that affections are gra
cious, that they are not purposely produced by those who are
the subjects of them, or that they arise in their minds in a
manner they cannot account for.
There are some who make this an argument in their own
favor ; when speaking of what they have experienced, they
say, " I am sure I did not make it myself ; it was a fruit of
no contrivance or endeavor of mine ; it came when I thought
nothing of it ; if I might have the world for it, I cannot make
it again when I please." And hence they determine that
what they have experienced, must be from the mighty influ.
ence of the Spirit of God, and is of a saving nature ; but very
ignorantly, and without grounds. What they have been the
subjects of, may indeed not be from themsehes directly, but
may be from the operation of an invisible agent, some spirit
besides their own : But it does not thence foUow, that it was
from the Spirit of God. There are other spirits who have in
fluence on the minds of men, besides the Holy Ghost. We
are directed not to believe every spirit, but to try th^ spirits,

RELIGIOUS AFFECTIONS. €3
whether they be of Gpd. There ai-e many false spirits, ex
ceeding busy with men, who often transform themselves into
angels of Ught, and do 'in many wonderful ways, with great
subrilty and power, mimic the operations of the Spirit of God.
And there are many of Satan's operations, which are very
distinguishable from the voluntary exercises of men's own
minds. They are so, in those dreadful and horrid sugges
tions, and blasphemous injections with which he follows ma
ny persons ; and in vain and fruitless frights and terror'^,
which he is the author of. And the power of Satan may be |
as immediate, and as evident in false comforts and joys, as in
terrors and horrid suggestions ? And oftentimes is so in fact.
It is not in men's power to put themselves into such raptures,
as the Anabaptists in Germany, and many other raving en
thusiasts likethem, have been the subjects of.
And besides, it is to be considered that persons may have
those impressions on their minds, which may not be of their
own producing, nor from an evil spirit, but from the Spirit of
God, and yet not be from any saving, but a common influence
of the Spirit pf God ; and the subjects pf such impressions
may be of the number of those we read of, Heb. vi. 4, 5 
« That are once enUghtened, and taste of the heavenly gift,
and are made partakers of the Holy Ghost, and taste the
good word of God," and the power of the world to come ;" and
yet may be wholly unacquainted with those " better things
that accompany salvation," spoken of ver. 9.
And where neither a good nor evil spirit have any imme
diate hand, persons, especially such as are of a weak and va
pory habit of body, and the brain weak and easily suscep
tive of impressions, may have strange apprehensions and im
aginations, and strong affections attending them, unaccounta
bly arising, which are not voluntarily produced by themselves.
We see that such persons are liable to such impressions a-
bout temporal things ; and there is equal reason, why they
should about spiritual things. As a person who is asleep has
dreams that he is not the voluntary author of ; so may such
persons in like manner, be the subjects of involuntary im
pressions, when they are awake.

&4 RELIGIOUS AFFECTIONS.
V. it is no sign that religious affections are truly holy an^
Spiritual, or that they are not, that they come with texts of
Scripture, remarkably brought to the mind.
It is no sign that affections are not gracious, that tfiey are
occasioned by scriptures so coming to mind ; provided it be
the scripture itself, or the truth which the scripture so brought
Contains and teaches, that is the foundation of the affection,
and not merely, or mainly, the sudden and unusual manner
of its coming to the mind;
But on the other hand^ neither is it any sign that affec
t-ions are gracious, that they arise on occasion of scriptures
brought suddenly and wonderfully to the mind ; whether
those affections be fear or hope, joy or sorrow, or any other.
Some seem to look upon this as a good evidence that their
affections are saving, especially if the affectipns excited are
hope or joy, or any other ¦ivhich are pleasing and delightful.
They will mention it as an evidence that all is rip-ht, that
their experience came with the word, and will say, "There
were such and such sweet promises brought to my mind ;
They came suddenly, as if they were spoke to me : I had no
hand in bringing such a text to my own mind ; I was not
thinldng of any thing leading to it ; it came all at once, so
that I was surprised.' I had not thought of it a long time be
fore ; I did not know at first that it was scripture ; I did not re
member that ever I had read it." And it may be, they will add,
" One scripture came flowing in after another, and so texts
all ©ver the Bible, the most sweet and pleasant, and th^ most
apt and suitable which could be devised ; and filled me full
as 1 could hold : I conkl not but stand and admire : The tears
flowed ; I was full of joy, and could not doubt any longer."
And thus they think they have undoubted evidence that their
affections must be from God, and of the right kind, and their
state good : But without any manner of grounds. How
come they by any such rule, as that if any affections- or expe
riences arise with promises, and comfortable texts of scrip
ture, unaccountably brought to mind, without their recollec
tion, or if a great number of sweet texts follow one another in
a oliain, that this is a certain evidence their experiences are

SiELIGIOUS AFFECTIONS. 6&
saving ? Where is any such rule to be fDund in the Bible,
the great and only sure directory in things of this nature ?
What deceives many of the Jess unde-rstanding and consid-*
erate sort of people, in this matter, seeins to be this j that
the scripture is the word of God, and has nothing in it which
is wrong, but is pure and perfect ; and therefore, those ex
periences which come from the scripture -must be right. But
then it should be considered, affections may arise on occasion'
of the scripture, and not properly come frdm l^e scripture, as
the genuine fruit of the scripture, and by a right ^^^ of it ,;
but from an abuse of it. All that can be argtfed from the pu
rity and perfection of the word of God, with respect to expe
riences, is this, that those experiences which are agreea
ble to the word of -God, are right and cannot be otherwise ;
and not that those affections must be right, which arise on pc
casion of the word of God coming to the mind.
What evidence is there that the devil cannot bring text-s of
Scripture to the mind, and misapply them, to deceive per-sons ?
There seems to be nothing in this which exceeds thevpower of
Satan. It is.fio work of such mighty power, to bring sounds p.r
letters to iiersons' minds, that we have any reason to suppose
nothing short of Omnipotence can be sufficient -for it. If Sa
tan has power to bring any w ords or sounds at all to persdns'
¦minds, he may have power to brkig words Contained in the
Bible. There is no higher sort of ppwer required in men, to
^ake the sounds which express the word^ of a -text of scrip
ture, than to make the sounds which express the words of an
idle story or song. And so the same power in Satan, which
is sufficient to renevt' one of those kinds of sounds in the mind,
is sufficient to renew the other r The different-signification,
which depends wholly on custoin, alters not the case, as to
«biUty to -make pr revive the sounds of letters. Or will any
suppose, that texts or scriptures are such sacred things, that
the devil durst npt abuse them, nor touch them'? In this alsa
they are mistaken. He who was bold enough to lay hold on
Christ himself, and carry him hither and thither, intp the
¦wJkl6rness,and into an high -mountain, and to a pinnacle of the
temple, is not afraid to touch the scripture, and abuse that
Vol. IV. I

66 RELIGIOUS AFFECTIONS.
for his pwn purposes ; as he shewed at the same time that
he was so bold with Christ, he then brought one scripture and
another, to deceive and tempt him. And if Satan did pre
sume, and was permitted to put Christ himself in mind
of texts- of scripture to tempt him, what reason- have we to de
termine, that he dare not, ol" will hot be permitted, to put
wicked men in mind of texts of scripture, to tempt and
deceive them ? And if Satan may thus abuse one text of scrip
ture, so he may another. Its being a very excellent place of
scripture, a cdmfortable and precious promise, alters not the
case,- as to his cdurage or ability. And if he can bring one
comfortable text td the mind, so he may a thousand ; and may
choose out such scriptures as tend most to serve his purpose ;
and may heap up scripture promises, tending, according to
the perverse application he makes of them, wonderfully to re
move the rising doubts, and to confirm the false joy and Con
fidence of a poor deluded sinner.
We know the devil's instruments, corrupt and heretical
teachers, can and do pervert the scripture, to their own and
¦others' damnation, 2 Pet. iii. 16. We see they have the free
use of scripture, in every part of it : There is no text so pre
cious and sacred, but they are permitted to abuse it, to the
eternal ruin of multitudes of souls ; and there are no weap
ons they make use of with which they do more execution.
And there is no manner of reason to determine, that the dev
il is not permitted thus to use the scripture, as well as his
instruments. For when the latter do it, they do it as his in
struments and servants, and through his instigation and influ
ence : And doubtless he does the same he instigates others
to do ; the devil's servants do but follow their master, and do
the same work that he does himself.
And as the devil can abuse the scripture, to deceive and
destroy men, so may men's own folly and corruptions as well.
The sin which is in men, acts like its father. Men's own
hearts are deceitful like the devil, and use the same means t»
deceive. So that it is evident, that persons may have high affections
of hope and joy, arising on occasion of texts of scripture, yea

RELIGIOUS AFFECTIONS. «r
precious promises of scripture coming suddenly and remark-
bly to their minds,' as though they were spoke to them, ye a,
a great multitude of such texts, following one another in a
wonderful manner, and yet all this be no argument that these
affections are divine, or that they are any other than the effects
,ef Satan's delusions.
And I would further observe, that persons may have rais
ed and joyful affections, which may come with the word of
God, and not only so, but from the word, and those affections
not he from Satan, nor yet properly from the corruptions of
their own hearts, but from some influence of the Spirit of
God with the word, and yet have nothing of the nature of
true and saving religion in them. Thus the stony ground
hearers had great joy from the word ; yea which is repre
sented as arising from the word, as growth from a seed ; and
their affections had, in their appearance, a very great and ex
act resemblance with those represented by the growth on the
good ground, the difference not appearing until it was discov
ered by the consequences in a time df trial .: And yet there
was no saving religion in these affections.*
VI. It is no evidence that religious affections are savings
or that they are otherwise, that there is an appearance of
love in them.
There "are no-professing Christians who pretend, that this
is an argument agdnst the truth and saving nature of relig-
io,us affections. But, on the other hand, there are some who
suppose, it is a good evidence that affections are from the
sanctifying and saving influences of the Holy Ghost.. ..Their
argument is that Satan cannot love ; this affection being
directly contrary to the devil, whose very nature is enmity
and malice. And it is true, that nothing is more excel-
* Mr. Stoddard, in his Guide to Christ, speaks of it as a common thing, for
persons, while in a natural condition, and before they have ever truly accepted
pf Christ, to have scripture promises come to them, with a great deal of re
freshing ; which they take as tokens of God's love, and hope that God has ac
cepted them ; and so are confident of their good estate. Fage 8, 9. Impcef-
«ioa anna 1735.

fi« RELIGIOUS AFFECTIONS.
lent, heavenly, and divine, than a spirit of true Christian
love to God and men : It is more excellent than knowledgei
or prophecy, or miracles, or speaking wich the tongue of men
and angels. It is the chief of the graces of God's Spirit,
and the life, essence and sum of all true religion ; and that
by which we are most conformed to heaven, and most c«n-
¦trary to hell and the devil. But yet it Is ill arguing from
hence, that there are no counterfeits of it. ' It may be ob
served that the more excellent any thing is, the more will be
the counterfeits of it. Thus there are many more counter
feits df silver and goldj than of iron and copper : ' ' There arc
tnany false diamonds and rubies, but who goes about to coun
terfeit common stones ? Though the more excellent things
are, the more diffjctilt it is to make any thing that shall be Uke
them, in their essential nature and internal virtues ; yet the
more manifold will the counterfeits be, and the more will art
and subtilty be displayed, in an exact imitation of the outward
appearance. Thus there is the greatest danger of being
cheated in bbying of medicines that are most excellent and
sovereign, though- it be ijlost difficult to imitate them with
any thing of the Uke value and virtue, and their counterfeits
are good for nothing when ^e have them. ' So it is ¦with Christ
ian virtues and graces ; the subtilty of Satan, and men's de
ceitful hparts, are wont chiefly to be exercised in counterfeit
ing those that are in highest repute. So thel'e are perhaps
no graces that have' more counterfeits than love Aid huthllity ;
these being virtues -wherein the beauty of a true Christian
does especially appear. '
But with respect to love ; it is plain by the scripture,
that persons may have a kind of religious love, and yet ha've
no saving grace. Christ speaks of many professing Christ
ians that have such love, whose love will hot continue, and
so ShaU fail of salvation, Matth. Xxk. 12, 13, « And be
cause iniquity shall abound, the love of many Shall ¦wax cold.
But he that shall endure unto the end, the same shall be
saved-." Which latter words plainly show, that those spoken •
of before, whose love shall not endure to the endj but wa^
cpld, should npt be saved.

•RELIGIOUS AFFECTIONS. 69
fP^^rioniS may seem to haive love to God and Christ, yea to
.ibave very strong aitrd violem affections of this nature, and vet
have no grace. For this was evidently the case with many
.graceless Jews," such as cried Jesus up so high, following hini
day and night, without meat, drink, or sleep ; such as said,
ii Ldrdj I will follow thee whithersoever thou goest," and cri-
«d( ^« Hosanna to the Son of David."*
The Apostle seems to intimate, that there were many in.
his days who had a counterfeit love to Christ, in Eph. vi. 24.
« Grace be with all them that love our Lord Jesus Christ in
Sincerity." ' The last word, in the original, si gnifies incor-
fufiHon ; which shews, that the Apostle -w^s sensible that there
were many who had a kind of love to Christ, whose love v/as
not pure and spiritual.
So also Christian love to the people of God may be counter^
feited. It is evident by the scripture, .that there may , be strong
.affections of this kind* without saving grace ; as there were;
in the Galatians towards the Apostle Paul, when they were
ready to pluck out their eyes and give them to him ; although
the Apostle expresses his fear that their affections were come
to nothing, and that he had bestowed upon them labor in vain,.
Gal. tv. 11, IS.
VII. Persons having reUgious affections of many kinds,
aCCothpanying one anpther, is not sufficient tp determine
whether they havb any gracious affections or no.
Though false religion is wont to be maimed and monstrous^
and hot to have that entireness and symmetry of parts, which
is to be seen in true religion : Yet there may be a great va
riety of false affectipns togetlier, that may resemble gracious
Jifffections. '
,• Agreeable to this, Mr. Stoddard observes, inhis CuMi: lo Christ, that some
sinners have pangs of affection, and give an account that they finil a spirit ot
love to God, and olF their aiming at tire gliiry of God, having thai wliich has
a greal reseitibknct of saving grace ; and that sometimes their common afiec-
tii!)ns are stroiigier thtm saving. And s-upposes, that sometimes natural men
pear} have stich vimient pangs of £aUe pfleftion to Goii, that ctiey may think
^eiQsclves Willing to be tlanitied. Page 21 , and fif .

70 RELIGIOUS affections; r
It is evident that there are counterfeits df all kinds of gra
cious affections ; as of love to God, and love to the brethren^ ¦
as has been just now observed ; so of godly sorrow for sin, as
in Pharaoh, Saul, and Ahab, and the children of Israel in the,
wilderness, 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 served theip.
own gods at the same time," 2 Kings xvii. 32, 33, and those
enemies of God we read of, Psal. Ixvi, 3, who, -" through the'
greatness of God's power, submit themselves to him," or, as
it is in the Hebrew, " lie unto him," i. e. yield a counterfeit
reverence and submission : So of a gracious gratitude, as in
the children of Israel, who sang God's praise at the Red Sea,.
Psal. cvi. 12, and Naaman the Syrian, after his miraculous
cure of his leprosy, 2 Kings, v. IS, &c.
So of spiritual joy, as in the stony ground hearers, Mat.
xiii, 20, and particularly many of John the Baptist's hearers,
John V. 35. So of zeal, as in Jehu, 2 Kings x. 16, and in,,
Paul befoi-e his conversion, Gal. i. 14, Phil. iii. 6,- and the un
believing Jews, Acts xxii. 3. Rom. x. 2. So graceless per-r
sons may have earnest religious desires, which may be like
Balaam's desires, which he expresses under an extraordinary
view that he had of the happy state of God's people, as distin
guished from all the rest of the world. Numb, xxiii. 9, 10.
They may also have a strong hope of eternal Ufe, as the Pharr
isees hadl
And as men, while in a state of nature, are capable of a re-
semblance of all kinds of religious affections, so nothing hin
ders but that they may have many of them together. And
what appears in fact, does abundantly evince that it is very
often so indeed, It seems cpmmnnly td be so, that when
false affections are raised high, many false affections attend
each other. The multitude that attended Christ into Jerusa- ,
lem, after that great miracle of raising Lazarus, seem to have
been moved with many reUgious affections at once, and all in
a high degree. They seem to have been filled with admira-,,
tion, and there was a shew of an high affection of love, and
also of a great degree of reverence, in their laying their gar«>

RELIGIOUS AFFECTIONS. 71
jnehts on the ground for Christ to tread upon ; and also of
great gratitude to him, for the great and good works he had
wrought, praising him with loud voices for his salvation ; and
earnest desires of the coming of God's kingdom, which they
supposed Jesus was now about to set . up, and shewed great
hopes and raised expectations of it, expecting it would imme
diately appear ; and hence were filled with joy, by Which they
were so animated in their acclamations, as to make the whole
city ring With the noise of them ; and appeared great in their
Zealand forwardness to attend Jesus, and assist him without
further delay, now in the time of the great feast of the passo-.
ver, to set up his kingdom. And it is easy, from nature, and
the nature of the affections, to give an account why, when one
affection is raised very high, that it should excite others ;, es-:
pecially if the affection which is raised high, be that of coun-^
terfeit love, as it was in the multitude who cried Hosanna.
This wiU naturally draw many other affections after it. For, .
as was observed before, love is the chief of the affections, and
as it were the fountain of them. Let us suppose a person
who has been for some time in great exercise and terror
through fear of hell, and his heart weakened with distress and-
dreadful apprehensions, and upon the brink of despair, and is
all at once delivered, by being firmly made to believe, through
some delusion of Satan, that God has pardoned him, and ac
cepts him as the object of his dear love, and promises him
eternal life ; as suppose through some vision, or strong idea
or imagination, suddenly excited in him, of a person with a
beautiful countenance, smiling on him, and withiarms open,
and with blood dropping down, which the person conceives to
be Christ, without any other enlightening of the understand
ing, to give a view of the spiritual divine excellency of Christ
and his fulness ; and of the -way of salvation revealed in the
gospel : Or perhaps by some voice or words coming as if they
were spoken to him, such as these, « Son, be- of good cheer,
thy sins be forgiven thee ;" or, " Fear not, it is the Father's
good pleasure to give you the kingdom," which he takes to be
immediately spoken by God to him, though there was no pre
ceding acceptance of Christ, or closing of the heart with him :

'li RELIGIOUS AFf'ECTIOJfS.
J say, -if we should suppose such a case, what yarious passiontf^
wouM naturally cro^wd at once, or one after another, into suclr
a ptenson's mind ¦? It is easy to be accounted for, from mere
principles of nature, t;hal; a person's heart, on such an occa-
siop, should be raised up to the skies with transpbrts of joy ;
and be filled with fervent affection, to that imaginary God or
Redeemer, who he suppdses has thus rescued him from th«
jaws of such dreadful destruction, that his soul was so amazed
with the fears of, and has received hiin with such endearment,
as a peculiar favoi-ite ; and that -now he should be filled with
admiration and gratitude, and his mouth should be opened,-
and be full of talk about' what he has experienced ; and that,
for a ¦while, he should think and speak of scarce any thing
else, and should seem to magnify that God who has done so
much for -him, andcaH' upon othersto rejoice vvith him, and
appear" with a' cheerful countenance, and talk with a loud
voice : And however, before his deliverance, he was full of
quarrellings against the justice df God, that now' it should be'
easy-forhim to submit to God, and own his unworthiness, and
cry oilt agasnst himself, and appear td be vei'y humble before
God, and lie at his feet as tame as a lamb ; and that he should
»ow confess-hls unworthiness,'and cry out,*" Why me ? Why'
me ?" '(Like Saul, who when Samuel told him that 'God -had
appointed him to be king, miakes answer, « Am not I a Ben-
jamite, df the Smallest of , the tribes of Israel, and my family
the'least df all the families of tlietribe of Benjamin ? Where
fore then speakest thou so to me ?" Much in the language
of David, the true saint, 2 Sam. vu. 18. " 'VVho am I, and-
what is mf father's houfee, that thou hastbrouglit me hith
erto ?") Nor is it to be wondered at, that now he should de
light-to be with them ¦vt'ho acknowledge' and applaud his happy
circumstances, and should love' all such as esteem and admire
him and what he 'has experienced, and have violent zeal
against all such as would make nothing of such things, and be
disposed openly to separate, and as it were to proclaim war
with all who be not of his party, and should now glory in -his
sufferings, and be very much for condemning and censuring
all who seem to doiibt, or make any difficulty pf these things j

IlELIGIOUS AFFECTIONS. H
and while the warmth pf his affectipns lasts, shpuld be mighty
forward to take pains, and deny himself, to promote the in
terest of the party who he imagines favors such things, and
seem earnestly desirous to increase the number of them, as
the Pharisees compassed sea and land to make one proselyte.*
And so I might go on, and mention many other things, which
will naturally arise in such circumstances. He must have but
slightly considered human nature, who thinks such things as
these cannot arise in this manner, without any supernatural
interposition df divine pd-wer.
As from, true divine love flow all Christian affections, so
from a counterfeit love in like manner naturally flo'w other
false affections. In both cases, love is the fountain, and the
other affections are the streams. The various faculties, prin
ciples, and affections of the human nature, are as it were ma
ny channels from one fountain : If there be sweet water in
the fountain, sweet water will from thence flow out into those
various channels ;' but if the -water in the fountain be poison-
bus, then poisonous streams will also flow out into all those
channels. So that the channels and streams will be alike,
corresponding one -yvitli another ; but the great difference
wiU lie in'the nature of the water, Or, man's nature may be
compared to a tree, with many branches, coming from one
root : If the sap in the root be good, there will also be good
sap distributed throughout the branches, and the fruit that is
brought forth will be good and wholesome ; but if the sap in
the root and stock be poisonous, so it will be in many branches
(as in the other case) and the fruit will be deadly, "the tree
in both cases may be alike ; there may be an exact resem
blance in shape ; but the difference is' found only in eating
the fruit. It is thus (ih some measure at least)' oftentimes
between saints and hypocrites. There is sometimes a very
•"Associating with godly men do'es not prove that a man has grace :
Ahithophel was David's companion. Sorrows for the afflictions of the church,
and desires for the conversion of souls, do not prove it. These things may
be found in carnal men, and so can be no evidences of grace." itoddard'.v
Nature of Saving Conversion, p. 82.
Vol, IV. K

t4 RELIpippS>FFECtlOl^S.
gr^ simijiludp ibetye.en true apd false experiences, m thgif
Sppeay^nce, and in ¦what is pxpressgd and related by the sub'?
jipcteof them :' And thp difference h.etw6en them is much
like t||.e ^ifFerei^ce between the dreams of Pharaoh's chief
butler and baker ; they seeiji^jd to be much alike^ insomuch
that when Joseph interpreted the chjef butler's dream, that
h^ should be deUvered frorn his iinprispninent, and restpred
tp the ^iiJg'? fa'vpy, and h^s honorable office in th6 palace, the
cliiffha]!^); had raised hopps and expectations, and told his
dream also ; but he was wofuUy disappointed ; and though ,
hi| dream -^as so much lijfe the happy and ¦well boding dream
pf his cnippapipn, ^et it ¦was qtiite contrary in its issue'.
yill. Nothing can certainly be detpripined concerning.
the nature of the affection^, by this, that comfdrts ajud joys
sjem to fpllpw awakenings and cpnvictipns of conscience, in a
certain order.
Jiil^ny iierspns seem tp be prej|^diCed against affections and
experiences that come in siich ^ method, as l^asbeen much
insisfed on by many diyinej ; first, su;ch awakenings, fears,
and ^wfu} ^pprehensionsj followed with suph legal humbling^
in a seijsi; of total sinfulness ani^ helplessness, and then, such
and such light and comfprt :' They Ippk upon all such schemes',
laying down such methods ajid steps, to be of men's devising ;
and particularly ^f high gfectiops of joy follow gre^t distress
att4 terror^ it is tnade by mapy an argument against those af.
fectibns. ^at such prejudices atid objeptions are without
I'eagpn or scripture, surely it cannot be un'fefisqhffble to sup
pose, that before 6od delivers persons frpm a state of sin and
ejcppsedness to eteri^l destruction, he shoi:\ld give them some
considerably sense pf this evl^ he delivers from ; that thqv
ina^ he delivered sensiBly, and Understand theif ©¦wn solva
tion, and ^ndw something of what Gpd does .fpr them. As
men that are saved are in two exceeding different states, first
a state of condemnati^r and then i^i a state of justification
and blessedness : And as God, in the work of the salvation of
mankind, deals with them suitably to their intelligent ratienal
nature ; so it seems reasonable, and agreeable tP Gpd's wis
dom, that men who are saved shpukl be in tiiese two s^tes

RELIGIOUS AFFECtfOl^S. h
sShSlJly ; firs'4 that they should sensibly to thertikel^es', iyi ia
St state pf condemnation,- and: ^tfih al state pf -woful c'^aniity
tlnd dl'eadful' misery, and 16' altenira^rd* ^lin'sibly itf i stat'6' pf
dfeUver&Cfe and lijippiiieiis j ahd that the/ sfibulct' Ue fitst seii-
sifelepf their d3SiPlute ektreirfe Aec^Ssjty,' ^tid af^Maf'ds'pf
.Christ's suffifci'ericy ^nd God's niercy tliVpu'gli hihi.
Aiid i\\i.i it i^ God^s irialinfev' df de^l'iff^^ritli i^eh^td'" I'^aH
diem in-td a! ¦rt'iMerness, befdre' li'6' ^feaks" cnhifdi'tdbly to
^liein," and sp to Order it', ihat they ghafi b'6 litdtfght' IHtd dl^-
tr^ss, and ihdde' td see their own h.e{plis'sh€ss jifid' aBsbliite
dependence dh his p6Wel!' aiid ^^^Ge, befofi' hW aj^'Carff to
Work aiijr g'feat deUverance fiJr' th'^tri^ is" a^Mtldtitly ^ahife^t
by thef Scripture. Then is God ¦^blit to ''' I'epeht filni^^lf for
his prdfe'ssing people, when their str'ehgtli* 1% gdiffe', .aiti'd tli^re
is none sliut wp' or left," a'hd wh^ii fli^y are fir^hSht to &%
that their falsd^ gods cahnoj lielp t'heinS, ^d' tli'af the ro6g'i%
¦w'horii' fh^ ti*usted iH'vain, Deut. xXxii. srd,'37. fiefore God
de'fivere'dth^ cUilth-en of Tsr-kfel piit' of* Egypt, tliey* weiri pre-
jidred fdt* ft, hy' beitjg made to ^e.e tfi^f they ¦w'ere iH an' ^yil
ca^ej" a^d " to cry unto 66di iDefca'il'S^; o^tlieiV' hard b'otid^gei,"
E:£dd. ii. 23, and v. l'?. And before God wroifght tliaf ^re'^i
dfeflvfer^tice V)t them at the Red Sea, they were brought ihtd
^reat' dlfeb^SS, the \<rilde'rhess Had shut them ih, they cduld
ntit thru td t'K* right hand nor th'e left, and' the Reid' ^ea' ¦v^#
iJefore thfe'rii; a'hd th6' great Egyptiah hdst behind, ahd th^y
^ere brptight t<i' sieef th.at' they could do nothing to help theniji
sfelyek', and' that if Gdrf'did ri6t help' them, they shdiild'be itn-
iftfi^diiteiy' sWaWed lip'; sintfthein Gddip^e^i-ed, ^d turned
tbell' crW^ jhtb sdngS. Sp' bfc'ftir-e they -vViEi-e'' brought to the'ii'
rest, andtpcpjoy the liiilk and honey of Canaan, God « 1^
them thrrftigh'^ gi'^at anid tei-riblfc' wilderness; that he might
h'drihbl6 them afid te^fch them -«*hat Wakiri' their' heart, rffad si'' ,
db'thgm' gbdd in thdl' letter end," Deut. vin. 2, 16. The'
•wbttiari thsit had the issue of blodd^ tWelve' years, was not de-
livefrfed, dnltil she had first ." spent all her living on earthly
jJUysician^i and* cniiW' nbtbe healed erf an j^," aiid so was lef^
tie3^1e%sj having no mbfe ihohfey to spend' ; and then she cathi'
t6-thdsi'e&t-Pty5ieist!!^i v^hibtit afty ifitliitey'or ptiraf, and' was

fs RELIGIOUS affections;
healed by him, Luke viii. 43, 44. Before Christ would an«
swer the request of the woman of Canaan, he first seemed uty
terly to deny her, and humbled her, and brought her to own
herself worthy to be called a dog ; and then he shewed her
mercy, and received her as a dear child, , Mat. xv. 22, &c.
The Apostle Paul, before a remarkable deliverance, was
f pressed out of measure, above -strength, insomuch that he
despaired even of Ufe; but had the sentence of death in him
self, that he might not trust in himself, but in God that rais- ;
eth the dead," 2 Cor. i. 8, ?, 10. There was first a great
tempest, and the ship was covered with the waves, and just
ready to sink, and the disciples were brought to cry to Jesus,
" Lord, save us, w.e perish ;" and then the winds and seas
w^ere rebuked, and there was a great calm, Mat. viii. 24, 25,
26. The leper, before he is cleansed, must have his mouth ;
Stopped, by a covering on his upper lipi and was to acknowl
edge his great misery and utter uncleanness, by rending his
clothes, and crying, f IJnclpan, unclean," Lev. xiii. 45. And
backsliding Isrj^el, beforp (Jdd heals them, are brpught tp
" acknowledge that they h^'^'^e sinned, and have not obeyed the
voice of the Lord," and to see th^t " they lie 'do-wn in their /
shame, and that confusipn covers them," anil " that in vain is
salvation hoped for frpm the hills, and frpm the multitude of
mountains," and that God pnly can save them, Jer. iii. 23, 24,
25. Joseph, who was s,old by his brethren, and therein was a
type of Christ, brings his brethren into great perplexity and
distress, and brings them tp reflect on their sin, and to say,
"We are verily guilty ; and at last to resign up themselves en
tirely into his hands for bondmen ; and then reveals himself
to them, as their brother and their saviour. '
And if we consider those extraordinary manifestations
which God made of himself to saints of old, we shall find
that he commonly first manifested himself in a way which
was terrible, and then by those things that were comfortable.
So it was with Abraham ; first, a horror of great darkness
fell upon him, and then God revealed himself to him in sweet
promises, Gen. xv. 12, 13. So it was with Moses at Mount
gjnai ; first, God appeared to him in aU the terrors of his

RELIGIOUS AFFECTIONS. 7Y
jfflreadfiil Majesty, so that Moses said, « I exceedingly fear
and quake," and then he made all his goodness to pass be
fore him, and proclaimed his name, " The Lord God gracious
and merciful," Sec. So it was with Elijah ; first, there is a
stormy wind, and earthquake, and'- devouring fire, and then a
still, smaU, sweet voice, I Kings xijf. So it was with Dan
iel ; he first saw Christ's countenance as Ughtning, that ter
rified him, and caused him to faint away ; and then he is
strengthened and refreshed with such comfortable words as
these, " O Daniel, a man greatiy beloved," Dan. x. So it
was with the apostie John Rev. i. And there is an analogy
observable in God's dispensations and deliverances which he
works for his people,- and the manifestations which he makes
of himself to them, both ordinary and extraordinary.
But there are many things in scripture which do more di-
recUy shew, that this is God's ordinary manner in working
salvation for the souls of men, and in the manifestations God
makes of hjmself and of hjs mercy in Christ, in the ordinary
works of his grace en the hearts of sinners. The servant
that owed his prince ten thousand talents, is first held to his
debt, and the king pronounces sentence of condemnation up
on him, and cpmmands him to be sold, and his wife and child-
ten, and payment to be made ; and thus he humbles him,
and brings him to own the whole of the debt to be just, and
then forgives him all. The prodigal son spends all he has,
and is brought to see himself in extreme circumstances, and to
humble himself, and own liis unworthiness, before he is re
lieved and feasted hy his father, Luke xv. Old inveterate
wounds must be searched to the bottom, in order to healing :
And the scripture compares sin, the wound of the soul, to
this,, and speaks of healing this wound without thus searching
of it, as vain and deceitful, Jer. viii. 1 1. Christ, in the work
of his grace on the hearts oi-v^en, is compared to rain on the
new mown grassy grass that is cut down with a scythe, Psal.
Ixxii. 6, representing his refreshing, comforting influences
pn the wounded spirit. Our first parents, after they had sin
ned, were first terrified with God's majesty and justice, and
|iad their sin with its aggravations, set before them by their

f 8 RELIGIOUS AFFECTIONS.
Judge, before they were relieved by the promise of the s'ced
of the woman. Christians are spoken of as those " that ha'Vft
fled for refuge, to lay bold on the hope set before them,''
Heb. vi. 18, which representation implies great fear and sensa
of danger, precedirsg. To the like purpose,- Christ is called
« a hiding place from the wind, and a covert from the tempesY,
and as rivers df water in a dry place, and as the shadow of ^
great rock in a weary land,** Isa. xx^cii. at the beginning.
And it seems to be th^ natural import of the word gospel^
glad tidings, that it is news pf deUverance and salVatidh, after
great fear and distress. There is^ also reason tp supposif,
that God deals with particular believers, as he d'ealt'-Svith his
church which he first made to hear his 'voice in the la^w, ¦with
terrible thunders and lightnings, and kept her' under that
schoolmaster, to prepare her for Christ ; and theiJ' comforted
her with the joyful sound of the gospel from mount Zioh. Sfil
likewise John the Baptist came to prepare the ¦wfsy for Christ',
and prepare men's hearts for his recefition, by shewing theni
their sins, and by bringing the selfrighteous Jews pff froiii
their pwn righteoujsiness, telling them that they were " a- geii?
©ration of vipers," and shewing them their danger of « the
wrath to come," telling them that " the axe -vfas laid ¦at th«S
root of the trees, &g.
^ And if it be indeed God's manner, (as I think theforegos-
ing considerations shew that it undoubtedly is) 'before he givei
men the comfort of a deliverance from their sin and misery
to give them a considerable sense of the greattiess arid dread-*
fulness of those evils; and their extreme •vvretchedness''by
reason of them ; surely it is not unreasonable' to- supppsieij
that persons, at least oftentiitfes, while under tbcse'vi^tfs,
should have great distresses and terrible apprehensidns'- df
mind ; especially if it be considered what these evils are th^t
they have a view of; which are no other than great and man^?
ifold sins, against the infinite majesty of the great Jehovali^
and the suffering of the fierceness of his wrath to all eternity.
And the more so still, when we have many plain instances
in scripture of persons that haVe actually been brought iiito'
great disti-ess, by such convictions, before theyhavie refCtiviBS

REtlGlQUS AFFSiCTiONS. fi
^ying copsplations : /^s the ihultitude at Jerusalem, who
were " pricked in thejr heart, and said unto Peter and the rest
t)f the aposUes, men and brethren, what shaU we dP ?" And
the 3postle Paul, whp trembled and was astdnished, before he
was,.comfdrted ; and the gaoler, when " he called for a light,
and sprsmg in, and caiji^e tremUling, and fell down before Paul
lind Silas, and said, Sirs, what must I do to be saved I"
FfDin these things it appears to be very unreasonable in
prpfessingChristianstomake this an ohjection against the truth
^nid spiritual nature pf th^ comfoMable and joyful affection?'
tvhich any have, that they follow such awfql apprehensions'
and distresses as have been mentioned.
And, .dn the other hand, it is no evidence that comforts and
joys are right, because they succeed great terrors, and amaz
ing fears of hell.* This seems tp be what sdme perspns lay
a grpat weight upon ; esteeming great terrors an evidenc6
p{ the great work of the l^w wrought on the heart, weU pre-?
peering the •^yay for sdlid comfort ; not considering that ter-,
yor find a conviction of conscience are different things.' For
^hpi^gh ponyictions df conscience dp often cause terror ; yet
they do not consist in it ; apd terrors do often arise ftom oth-j
er caijses. Convictions of conscience, through the in^uepces ,
of Qpd's Spirit, Cpnsist in cnnvictidtt of sinfulness of heart and
praftice, and of the dreadfiilness of sin, as committeid against
a' Gpd of terrible majesty, infinite hoUness and hatred pf sin,
^qd strict jfi§tice in piinishihg pf it» But there' are" some per
sons that have frightful apprehensions of hell, a dreadful pit
ready to, shallow them upi and flames just ready to lay hold
flf them? and devils around themj ready to seize them ; who
at the same time seem to have verjr little proper enlighten-
ings of conscience, really convincing them of their sinfulness
of heart and life. The devil, if permitted, can terrify men
f Mr. Shepatd fpeaks of " men's being cist down as low as Kelt by sor^
5;>W ?1.4 lying W^'^f chains, qusk-ing' in apprehension of terror to come,
aij^ thpj raised up to heavfin in joy, not able to live ; and yet not rent from
lust : AncJ s,iic^ are obj^^i of p.Uy now, and are like to be the object^of
tgt^^flj.^t ijff great 4*y •" ?¥*f'M "I ?^» ^'¦'^ ^'T-imt ?• *• p- > ^s-

6S RELIGIOUS AFFECTIONS.
as well as the Spirit of God, it is a work natural to him, arid
he has many ways of doing it, in a manner tending to no good/
He may exceedingly affright . persons, by impressing oil
them images and ideas of many external things, of a counte
nance frowning, a sword drawn, black clouds of vengeance,
words of an awful doom pronounced,* hell gaping, devils com
ing, and the like, not to convince persons of thmgs that are
¦true, and revealed in the word of God, but to lead them to
vain and groundless determinations ; as that their day is past,
that they are reprpbated, that Gdd is implacable, that he has
Cpme td a resdlution immediately to 6tt them off, 8cc.
And the terrors which some persons' haVe, are very much
dwing to the' particular cdnStitiitioh and temper they are of.
Nothing is more manifest than that some persons are of such
a temper and frame, that their imaginations are more strong--
ly impressed with every thing they are affected with, than
Others ; and the impression on the imagination reacts dn the
affection, and raises that still higher ; and so affection and
imagination act reciprocally, one on another, till their affec- ,
tion is raised tp a vast height, and the persPn is swaUpwed
•up, and loses all possession of hiinself.t
And some speak of a great sight they have of their wicked-;
ness, Who really,- when the matter comes to be weU examin- 1
ined into arid thoroughly weighed, aie found to have little or
no convictions of conscience. They tell of a dreadfiil hard
heart, and how their heart lies like a stone ; ¦^^hert truly they
• " The way of the Spirit's virorking when it does convince men, is by en
lightening natural conscience. The Spirit does not work by gi'ving a testi
mony, but by assisting iiatural conscience to do its work. Natural con-'
science is the instrument in the hand- of God to accuse, condemn, terrify j and
to urge to duty. The Spirit of God leads men into the consideration of iheir
danger, and makes them to be affected therewith, Prov. xx. 27. " The sbir-
itofmanisthe candle of the Lord, searching all the inward parts of the belly."
Stoddard's Guide to Christ, page 44.
+ The famous Mr. Perkins distinguishes bcfween "those sorrows thalf
•ome through convictions of conscience, and melaneholic passions arising OB-
hf frohi mere imaginations, strongly conceived in the brain ; which, he says,^-
usually come on a sudden, like lightning into a house." Vol. I. of bis workj •
pa^eaSj.

EELIGIOUS AFFECTIONS'. 8J
tave none pf those things in their minds or thoughts, wh€re-^
in the hardness of men's heart ddes really consist. They tell
of a dreadful Ipadand sink of sin, a heap of black and loath--
some filthiness within them ; ¦vvhen, if the matter be careful-*
ly inquired into, they 1-rave not iti view any thing ¦\Vherein the
corruption of nature does truly consist, nor have they any
thought of any particular thing wherein their hearts are sin
fully defective, or fall short of what ought to to be in them, or
any. exercises at all of corruption in them. And many think
also they have, great convictions of their actual sifts, wha truly
have none. They tell how their sins are set in order before
them, they see them stand encompassing them round in a
if-bw, with a dreadful frightful appearance ; ¦vvhen really they
have not so ranch as one of the sins they have been guilty of
in the course of their lives,- coming into view, that they are
affected with the aggranrations of.
, And if persons have had great terrors' which really have
been from' the awakening and convincing infiuences of the
Spirit df God, it doth not thence follow that their terrors
tnust needs issue in true comfort. The unmortified cor
ruption of the heart may queiich the Spirit of God (after her
has been striving) by leading men td pre%umptuous, and self-
exalting hopes and joys,, as well as otherwise. It is not eve
ry woman who is really in travail, that brings forth .a real
child ; but it may be a monstrous production, without any
thing of the form or prdperties of human nature belonging to
it. Pharaoh's chief baker, after he had lain in the dungeon
¦with Joseph, had a vision that raised his hopes, and he was
lifted up out of the dungeon, as well as the chief butler ; but
it was td be hanged.
But if comforts antl joys do not only come after great ter-
rdrs and awakenings, but there' be an appearance of such pre
paratory convictions and humiliations, and brought about
very distinctly, by such steps, and in such a method, as has^
frequently been observable in true converts ; this is no
certaiq sign that the light and comforts which follow are true
and saving. And fpr these fpUowing reasons :
Vpl. IV. L

35 RELIGIOUS AFFECTIONS.
First, As the devil can counterfeit all the saving PpeSa"
fiohs and grates of the Spirit of God, so he can counterfeit
thpse operations that are preparatory to grade. If Satan can
counterfeit those effects of God's Spirit, which are special^
divine and sanctifying^ so that there sh^l be a very great
resemblance, in all that can be observed by others ; much
more easily may he imitate those ¦vrarks of God's Spirit
tvhich are common, and which men, while they are yet his
dwn children, are the subjects of. These works are in no
¦wise so much above him as the other* There are no works
of God that are so high and divine, and above the powers of
nature, and put of the rekeh of the power df all creatures as
those works of his Spirit, whereby he form* the creature in
his o^wn ima^j and makes it to be a partaker of thedivine
naturei But if the devil can be the author of such resem
blances of these as have been spoken of, without doubt he
may of those that are of an infinitely inferior kind. And it
is abundantly evident in fact, that there are false humilia
tions and false submissions, as weU as false comforts.* How
far was Saul brought, thdUgh a very wicked man, and of a
haughty spirit, when he (though a great king) was brought, in
cdnviction of his isln, as it were to fall down, aU in tears,
weeping aloud, before David his own- ' subject, (and one that
he had for a long titoe mortaUy hated, and openly treated as
an enemy) and condemn himself before him, crying out,
« Thou art more righteous than I : "^or thou hast rewarded
*ne geod. Whereas I have rewarded thee evil ?" And at an
other tim&, « I have sinned, I have played the fool, I have
erred esscseediagly," 1 Sam. xxiVv 16, 17, and chap. xxvi. 21.
• The venerable Mr. Stoddard observes, " A man may say, that now he
can justify Gad however he dtaU with bim, and not be brought off froinhi*
own righteousness,; aaA. that some men do justify God from a partial con
viction of, the righteousness Of their condemnation ; consciense takes noticB
of their sinfulness, and tells them that they may be righteously damned ; as
Pharaoh, who* justified God, Exod. ix. 27. And they give some kind of
consent to it, but many times it does not continue, they have only a pang up.
¦ on them, that usually dies away after a little time. Guide to Christ, page 7J.

REEICHOXJS AFFECTIONS. »t
And yet Saul seems then to have had very Uttle pf the influ-
lences of the Spirit of God, it being affier God's Spirit had
departed from him, and given him up, wd an pyil spirit from
the Lord troubled him. And jf this preud monarch, in a
pang of affectipn, was brought to humble himself so low before
# subject that hje hated, and still continued an enemy tp, there
doubtless may be appearances pf great conviptio^i ,a,nd humUi
ation in men, before God, while they ye.t remain ^Xisrai&s to
him, and though they finally ponj^nue so,. TheKe is pften-
limes in men whp are terrified thrpugh fears of hell,a great ap-
.pearance of their being brought off from their own rightepus-
•ness, when they are not brought p|f friOm it in all ways although
•they are in many ¦ways that aire more plain and visible. They
have only exchanged some wtays of trusting in their own
-rightepusness, for others that are more secret and subtle.
-Oftentimes a great degree of dispowragement, as .tp many
things they used to depend upon, is taken for humilia
tion : And that is icalled a submission to God, which is no ab
solute submission, but has som.e secret bargain in it, that it is
-hard to discover..
-Secondly, If the pperatioBS and effects of the Spirit of -God,
'Ml the i^onvictions, and comforts pf true converts, imay be
ispphisticated, then the order pf them may be -imitated. If
Satan can imitate the things themselves, he may easily p.ut
them one after another, in smcU a certain order. If the devil
can make A, B, and C, it !$¦ as teasy for ,l^m to put A first, aqd
B next, and C next, as -to range them -iij a contrary ord^.
The nature of divine things is harder for the ,devil tp imitatp,
4han-their order. He .cannat exactly imitate divine operations
in iherir nature, though bis counterfeits may be very much
like them in external appearance ; but he can exactly iiru-
tate their order. When counterfeits are made, there is no
divine power needful in order to the placing one of them first,
a'nd another last. And therefore no order or method of oper-
atipnsand experiences is any certain sign pf their divinity.
Th,at,pnly.iS'tP be trusted to,, as a certain evidence of grace,
wluch Satan cannpt do, and wUich ^' is,imp.pssib.lp should b»
{>royigh(t to pass by any power short of divinei

«4 RELIGIOUS AFFECTIONS.
Thirdlil, We have no certain rule to determine how fay
God's o^wn Spirit may go in those operations and convictions
which in themselves are not spiritual and saving, and yet the
person that is the subject of them never be converted, but
fall short df salvation at last!: There is no necessary connexi'
ion in the nature of things, between any thing that a natural
man may experience while in a state of nature, and the sav
ing grace of God's Spirit. And if there be no connexion in
the nature of things, then there can be nd known and certain
connexidn at all, unless it be by divine' revelation. But there
IS no re^veaied certain connexion between a' state of salvation,
and any thing that a natural man can be the subject of, be
fore he believes in Christ. God has revealed no certain con
nexion between salvation, and any qualifications in men, but
only grace and its fruits. And therefore we dd.not find any
legal convictions, or comforts, folfowing these legal convic
tions, in any certain method or order,' ever once mentioned in
the scripture,' as Certain signs of grace, or things peculiar to
the saints ; although we do find gracious operations and effects
themselves, so mentioned, thousands of times. Which should
be enough with Christians who are willing to have the word
of God, rather than their own philosophy, and experiences,
and conjectures, as their sufficient and sure guide in things
of this nature.
Fourthly, Experience does greatly confirm, that persons
seemin'gtd have'cdnvictions and comforts followingone another
in such a method and order, as is frequently observable in true
converts, is no certain sign' of grace.* I appeal to all those
ministers in this 'land, who have had much occasion of
dealing with souls in the late extraordinary season, whether
there have not been many who do not prove well, that have
* Mr. Stoddard, who had much experience of things of this nature, long
ago observed, that converted and unconverted men cannot be certainly dis
tinguished by the account they give o.f their experience ; the same relation of
experiences being common to both. And that many persons have giveii a
-lair account of a work of conversion, that have carried well in the eye of the
'iworld for several years, but have not proved well at laft.
Appeal to the Learned, p. ^$, fS.

RELIGIOUS AFFECTIONS. 85
.given a fair account of their experiences, and have seemed to
be converted according to rule, i. e. with convictions and affec-
jtions, succeeding distinctly and exactly, in that order and
method, which has been ordinarily insisted on, as the order
of the operations of the Spirit of God in conversion.
And as a seeming to have this distinctness as to steps and
method, is no certain sign that a person is converted ; so a be,-
ing without it, is no evidence that a person is not converted.
For though it might be made evident to a demonstration, on
scripture principles, that a sinner cannot be brought heartily
to receive Christ as his Saviour, who is not convinced of his
sin and misery, and of his own emptiness and helplessness,
and his just desert of eternal cpndemnatien ; and that there-
fere such convictions must be some way implied in what is
wrought in his soul ; yet nothing proves it to be necessary,
that all those things which are implied or presupposed in an
act of faith in Christ, must be plainly and distinctly wrought
in the soul, in so many successive and separate works of the
Spirit, that shall be each one plain and manifest, in all who
are truly converted. On the contrary (as Mr. Shepard ob
serves) sometimes the change made in a saint, at first work,
is like a confused chaos ; so that the saints know not what to
¦make of it. The manner of the Spirit's proceeding in them
that are born of the Spirit, is very often exceeding mysterious
and unsearchable : We, as it were, hear the sound of it, the
effect of it is discernible ; but no man can tell whence it came,
or whither it went. And it is oftentimes as difficult to know
the way of the Spirit in the new birth, as in the first birth,
Eccl. xi. 5. " Thou knowest not what is the- way of the
.Spirit, or how the bones do grow in the womb of her that is
with child ; even so thou knowest not the works of Qod, that
worketh all." The ingenerating of a principle of grace in
the soul, seems in scripture to be compared to the conceiving
of Christ in the womb. Gal. iv. 19. And therefore the church
is called Christ's mother. Cant. iii. 1 1. And so is every par
ticular believer. Mat. xii. 49, 50. And the conception of
Christ in the womb of the blessed virgin, by the; power of the
jloly Ghost seems to be a designed resemblance of the cpn-

«S JIELIGIOUS AFFECTIONS.
Ception- of Christ in the womb of the blessed virgin, by tij*
power of the Holy Ghost, seems to be a designed resem
blance of the conception of Christ in the soul of a believer, by'
the power of the same Holy -Ghost. Ami we know not wbajt
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 use that language in Psal. cxxxix- l-i, 15. "I
¦am fearfully and wwnderfuUy made ; marvellous aretliy works,
«and that, my soul knoweth right well. My substance was not
Md from thee, when I was made in secret," ¦Cpnoeroiug the
generation mi Christ, both in his person, aad also ip the heart?
of his people, it may be said, as in Isa. liii.- 8. « Who, can
declare his gfiiieratioa ?" We know not thewprks.of God,
that worketh all. " It is the glory of . God to conceal a thing."
ffr-ov. xxv. 2.) and co have " his path as it were in the mighty
•waters, that his footsteps may not be known ;" and especiaUy
in the'works of liis'Spirit on the hearts of men, which are the
highest and chief of his works. And therefore it is said, Isa,
xl. Jo. ..« Who hath du-ectedthe Spirit of the Lond, ©r being
his counsellor hath taught him ?" It is to be feared that some
have g-one too far towards directing the ,Spirit of the Lord,
and marking out his footsteps for him, and limiting him IP
certain steps and methods. Experience plainly .shews, that
God's Spirit is unsearchable and untraceable, in some .©f the
best of Christians, in the method of his operaitiwSj in thei*"
conversion. N-or does the Spirit of God proceed discemiiily ¦
in the steps of a 'particular establia&ed scheme, one'ha^fso
often as is imagined, A scheme of what is necessai'y, .and
ficcording to a rule already received and established by com'
mon opinion, has a vast ¦(though to many a very insensible)
influence in forming persons' notions of the steps and method
of their own experiences. I know very well wimt their w^ay
is ; for I have had mudi dpportmtity to observe it. Very
cften, at first, their expeiiences appear likea confused chaos,
as Mr. Shepard expresses it : But then thpse passages of
their experience are picked-out, that have most icrf tlie appear
ance of sudi particular steps that arc in^sted oin ; and these
ure dwelt upon in the thoughlB, and these aretdd <itf frpm

RELIGIOUS AFFECTIONS. 8?*
time to time, in the relation they give: These parts grow,
brighter and brighter in their view; and others, being neg
lected, grow more and more obscure : And what they hava
experienced is insensibly strained to bring.all to an exact con
formity to the scheme that is established. And it becomes
natural for ministers, who have to deal with them, and direct
them that insist upon distinctness and clearness of method, tg
do so too. fiut yet there has been so much to be seen of the
c^erations of the Spirit of God, of late, that they who have
had much to do with souls, and. are not bliiided with a seven
fold ¦vail of prejudice, must know that the Spirit is so exceed
ing various in the manner of his operating, that in many cases
it is impossible to trace him, or find out his way.
What we have principally to do with, in our inquiries intq
our own state, or directions we give to others, is the nature of
the effect that God has brought to pass in the soul. As to
the steps ,which the Spirit of God too^ to bring that effect to
pass, we may leave them to him. We are often in scripture
expressly directed td try ourselves by the natfire of the fruits
of the Spirit ; but no where by the Spirit's method of produc
ing them.* Many do greatly err in their notions of a clear
wprk of conversion ; calling that a clear work, where the suc
cessive steps of influence,^ and- method of experience are
clear: Whereas that indeed is the clearest vvork, (not where
the order of rfojftg- is clearest, but) where the spiritual and
* Mr. Shepard, speaking of the soul's:ctoSing with Christ, says, " As achild
cannot tell ho^w his soul comes into it, nor it may be when ; but afterwards
-}t sees and feels that life ;- so that he were as bad as a beast, that should deny
an immortal soul ; so here." Parable of the ten Virgitts, Part. II. p. 1 71.
" If the man do not know the time of his conversion, or first closing with
Christ; the minister may not draw any peremptory conclusion from thence,
that he is not godly," Stoddard's Guide, to Christ, p. 83.
" Do not think there is, no compunction, or sense of sin, wrought in the
soul, because you cannot so clearly discern and feel it ; nor the time of the
-working, and first beginning of it. I have known many that have come with
their complaints, that they mere never humbled, ihey never felt it so ; yet there it
hath been, and many times they have seen il, by thp oiker spectacles, and bless
ed God for it." Shepari's Sound Believer, page 38. 'Phe hte inipi«ssion in
Sostoo,

ff« RELIGIOUS AFFECTIOlsrS.
divine nature df t'he work, done, and effect wrow^-Af, is mdsit
Clear, IX. It is no certain sign that the religious affections which'
persons have are such as have in them the nature of true re
ligion, or that they have not, that they dispose persons tp
spend miich time in religion, and to be zealously engaged in
the external duties of worship.
This has, very Unreasonably of late been Idoked upon as an
Argument against th6 religious affections which some have
had, that they spend so muCh time in reading, praying, sing
ing, hearing sermons, and the like. It is' plEun from the
Scripture, that it is the tendency of trUe grace to cause persons
to delight in such religious exercises'; True grace had this
effect on, Anna the prophetess, Luke ii. 37. " She departed'
not from the temple, but ser^fed God with fastings and prayers
night and day." A'nd grace had this effect upon the prinb-
ilive Christians in Jeivisalem, Acts ii. 4S, 47. ".And they
Continuing daily with one accord in the temple, and breaking
bread ft-om house to house, did eat their meat with gladness
and singleness pf heart, praising God." Grace made Daniel
delight in the duty of prayer, and solemnly to attend it three
times a day; as it also did David, PSal. Iv. 17. « Evening,
ifndrning, and at noon wiU I pray." Grace makes the saints
delight in singing praises to God, Psal. cxxxv. 3. « Sing
praises unto his name, for it is . pleasant." And cxlvii, 1;
" Praise ye the Lord ; for it is good to sing praises unto our
God ; for it IS pleasant, and praise is comely." It also causes
them to delight to hear the word of God preached : It makes
the gospel a joyfbl spund tP thein, Psal. Ixxxix. 13, and makes
the feet of those who pubUsh these good tidings to be beauti
ful, Isa. Ui. 7. « How beautiful upon the mountains are the
feet of him that bringeth good tidings !" &c. It makes them
love God's public worship, Psal. xx«i; 8. " Lord, I have lov
ed the habitation of thy house, and the place where thine honoi'
dwelleth." And xxvii. 4. « One thing have I desired of the
Lord, that will I seek after, that I may dwell in the house of
the Lord all the days of my life, to behold the beauty of tha-
tord, and to int^uire in his temple," Psal. Ixxxiv. 1, 2, Sec.**

RELIGIOUS Affections. ««>
*' How amiable ar^ thy tabernacles, O Lord of hosts 1 My
Soul longeth, yea, even fainteth for the courts of the Lord....
Yea, the sparrow hath found an hduse, and the swallow a nest
for herself, where she inay lay her ydung, even thine altars,
O Lord of hosts, my King and my God. Blessed are they
that dwell in thy house : They ¦will be still praising thee.
iBlessed is the man in ¦whose heart are the •wajrs df them, ¦who,
passing through the ¦valley of Baca.. ..go frdni strength to
Strength, every one of them ih Zion appe'areth before God."
¦frer. 10. « A day in thy courts is better than a thousand."
This is the nature of true grace. But yet, on tlie othier
hand, persons* being disposed'to abouHd and to be zedlbusly
engaged in the external exercises of religion, and tb spend
much time in them, is no sure e^vidence of grace ; because
such a disposition is found in many that have no grade. So
it was with the Israelites df old, whoSe services were abomina
ble to God ; they attended the « new mdons, and sabbaths,
ahd CalUng of assemblies, and spread forth their hands, and
made ¦hiany prayers," Isa. i. 12.... 15. So it was "vvith the Phar
isees ; they " made long prayers, and fasted fivice a ¦week."
False religion may cause persons td ,be loud and earnest in
prayer, Isa. Iviii. 4. « Ye shall not last as ye do this day, to
cause your voice td be heard dn high." That religion Which
is not spiritual and savings may cause men to delight in relig
ious duties and ordinances^ Isa. Iviii. 2. " Yet they seek me
daily, and delight to know my ways, as a nation that did right
eousness, and forsook not the ordinance of their God : They
ask, of me the ordinances of justice : They take delight in
approaching to God." It may cause thetn td take delight in
hearing the word of God preached ; as it was with Ezekiel's
hearers, Ezek. xxxiii. 31, 32, " And they come unto thee
as the people cometh, and they sit before thee as my people,
and they hear thy words, but they will not do them : Fof
¦with their month tliey shew much love, but their heart goetli
after their coveteusness. And lo, thou' art unto them as A
Very lovely song of one that hath a pleasatft voice, and can
pliay well on an instrument : For they hear thy words, but
Vol. IV. M

90 RELIGIOUS AFFECTIONS,
they do them not." So it was with Herpd ; he heard John
the Baptist gladly, Mark vi. 20. So it was with others of his
bearers, « for a season they rejoiced in his light," John v.
35. So the stdny ground hearers heard the word with joy.
. Experience shews, that persons, from falsp religion, may
be inclined to be exceeding abundant in the external exercises
of religion ; yea, to give themselves up to them, and devote
almost their whole time to them. Formerly a sort of people
were very numerous in the Romish church, called recluses,
who forsook the world, and utterly abandoned the society of
mankind, and shut themselves up close in a narrow cell, with
a vow never to stir out of it, nor to see the face of any of man
kind any more (unless that they might be visited in case of
sickness) to spend all their days in the exercises of devotion
and converse with God. There were also in old time, great
multitudes called Hermits and Anchorites, that left the wprid
to spend all their days in lonesome deserts, to-give them
selves up to religious contemplations and exercises of devo
tion ; some sorts of them having no dwellings, but the caves
and vaults of the mountains, and no food, but the spontaneous
productions of the earth. I once Uved, for many months,
next door to a Jew (the nouses adjoining one to another) and
had much opportunity daily to observe him ; who appeared
to me the devoutest person that ever I saw in my life ; great
part of his time being spent in acts of devotion, at his eastern
¦window, which opened next to mine, seeming to be most ear
nestly engaged, not only in the day time, but spmetimes
whole nights.
X. Nothing can be certainly known of the nature of relig
ious affections by this, that they much dispose persons with
their mouths to praise and glorify God. This indeed is im*-
plied in what has been just now observed, of aboundingand
spending much time in the external exercises of religion,
and was also hinted before ; but because many seem to look
upon }t as a bright evidence of gracious affection, when per
sons appear greatly disposed tP praise and magnify God, to
have their mouths full of his praises, and affectionately tp be

RELIGIOUS -AFFECTIONS. 91
galling on others to praise and extol him, I thought it deserv
ed a more particular consideration.
'No Christian will make it an argument against a person,
that he seems to have such a disposition. Nor can it reason
ably be looked upon as an evidence for a person, if those
things that have been already observed and proved, be duly
GGinsidered, viz. that persons, without grace, may have high
affiections towards God and Christ, and that their affections,
being strong, may fill their mouths, and-incline them to speak
much, and very earnestly, about the things they are affected
¦with, and that there may be counterfeits of all kinds of gra
cious affection. But it will appear more evidently and direct
ly, that this is ifo certain sign of grace, if we consider what
instances the scripture gives us of it in those that were grace
less. We often have an account of thiSf in the multitude that
were present when Christ preached and wrought miracles,
Mark ii. 12. « And immediately he arose, took up his bed,
and went forth before them all, insomuch that they were all
ajnazed, and glorified God, sayjng. We never saw it on this
fashion." So Mat. ix. 8, and Luke v. 26, Also Mat. xv. 31.
" Insomuch that the multitude wondered when they saw the
dumb to speak, the maimed to be whole, the lame to walk,
¦ and the blind to see : And they glorified the God of Israel."
So we are told, that on occasion of Christ's raising the son of
the widow of Nain, Luke vii. 16. « There came a fear on
all : And they glorified God, saying,^That a great prophet is
ri§en up among us ; and. That "God. hath visited his people."
So we read of their glorifying Christ, or speaking exceeding
highly of him, Luke iv. 15. f And he taught in their syna
gogues, being glorified of all." And how did they praise
him, with loud voices, crying, « Hosanna to the Sjon pf Da?
•idd ; Hpsanna in the highest ; blessed is he that cometh .in
the name of the Lord," a little before he was crucified ! And
after Christ's ascension, .when the Aposties had healed the
impotent man, we are told, that all men glprlfied God for that
which was done. Acts iv. 21. When the Gentiles in Antioch
ofpisidia, hefird from Paul and Barnabas,, that God would re
ject the Jews, and take the Gentiles to be his people in their

63 RELIGIOlUS AFFECTIONS.
roam, they ¦were affepted '^ith the gopdness of God to the
GentUes, « and glorified the word of the Lord :" But all that
did so were not true believers ; but only a pertain elect num
ber of them ; as is intimated in the account we have of it,
Acts, xiii, 48, "And when the Geptiles heard this, they
were gH<;l, and glorified the word of the i<prd : Ai^ as many
as were drdained to eternal life, believed." Sp of old the
children pf Israel at the Red Sea, " sang God's praise ; but
soon forga^t his works," And the Jews in Ezekiel's time,
«« with their ffljiouth sfaewed much love, while their heart went
after their covetousness," And it is foretPid pf false profess.
ors, and real enemies of religipn, that they shPuld shew a fpri
wardness to glorify Gpd, Isa. Ixvi, 5. " Hear the; word of the
Lord, ye that tremble at hj^wprd*. Your brethren that hated.
you, that cast you out for my ngtme^s sake> said. Let the Lor4
be glgriJiedi.''
It is no certain sign that a person is; graciously affected, i^
in the midst of his hopes and comforts, he is greatly affected
with God's unmerited mercy to him that is so unworthy,
and seems greatly to extol and magni% fi-ee grace. Those
that yet remain with unmortified pride and enmity against
God, may, when they imagine that they have received extra--
ordinary kindness from God, cry put of their- unworthiness,
and magnify God's undeserved goodness to them, from no
other convictisn of their HI deservings, and from no higher'
principle than Saul had, who, while he yet remained with unr
subdued pride and enmity against David, was brought, though
a king,' to acknowledge his unworthiness, and cry out,, " I
haive played the fool, I have erred ei^ceedingly,'' and with
great affection and admiration, to magnify and extol Da^vid's
unmerited and unexampled kindness to him, 1 Sam. xxv*
16...il9, and xxvi. 21, and from no higher principle than that
from whence Nebuchadnezzar was affected: with God's dis-r
pensations, that he saw and was the subject of, and praises,
extol,|tand honors the King of heaven ; and both he, and Da
rius, in their high affections, call upon all nations to praise
God, Dan. iii. 28, 29, 30, and iv.' l,'2i 3, 34, 35, 37, and vi. 25,
26,27,

RELIGIOUS AFFECTIONS. 9S
XI. It is no sign that affections are right, or that they are
wrong, that they make jiersons that have them exceeding
confident that what they experience is divine, and that they
are in a good estate.
It is an argument with some, against persons, that they are
deluded if they pretend to be assured of their good estate,
and to be carried beyond all doubting of the favor of God ;
supposing that there is no such thing to be expected in the
church of God, as a full and absolute assurance of hope ; un
less it be in some very extraordinary circumstances ; as in
the case of martyrdom ; contrary to the doctrine of Protest
ants, which has been maintained by their most celebrated
writers against the Papists ; and contrary to the plainest scrip
ture e^vidence. It is manifest, that it was a common thing
for the saints that we have a history or particular account of
in scripture, to be assured. God, in the plainest and most
positive manner revealed and testified his special favor to
Noah, Abraham, Isaac, Jacob, Moses, Daniel, and others.
Job often speaks of his sincerity and uprightness with the
greatest imaginable confidence and assurance, often calling
¦God to witness to it ; and says plainly, " I know that my Re
deemer liveth, and that I shall see him for myself, and not
another," Job. xix. 25, &c. David, throughput the book of
!Psalms, almost every where speaks without any hesitancy,
and in the most positive manner, of God as his God : Glory
ing in him as bis portion and heritage, Ms rock and confidence,
his shield, salvation, and high tpwer, and the like. Hezekiah
appeals tp Gpd, as one that knew that he had walked before
him ill truth, and ¦w'ith a perfect heart, 2 Kings xx. 3. Jesus
Christ, in his dying discourse with Hs eleven disciples, in the
1 4th, 1 5th, and 1 6th chapters of John (which was as it were
Christ's last will and testament to his disciples, and to his
whole church) often declares his special and everlasting love
to them in the plainest andmost positive terms; and promises
them a future participation with him in his glory, in the |nost
absolute manner ; and tells them at the same time that he does
so, to the end that their joy might be full, John xv. 11." These
things have I spoken unto you, that my jpy might remain in

B4 RELIGIOUS AFFECTIONS.
you, and that your joy might be full." - See also at the con
clusion of his whole discourse, chap. xvi. 33. « Thesethings
have I spoken unto you, that in me ye might have peace. ,
In the world ye shall have tribulation i But be of good cheer, .
I have overcome the \yorld." Christ was not afraid of speak
ing too plainly and positively to them ; he did iiot desire to
hold them in the least suspense. And he concluded that last
discourse of his with a prayer in their presence, wherein he
speaks positively to his Father of those eleven disciples, .as
having all of them savingly known him, and beUeved in him,
and received and kept his word ; and that they were npt pf
the world ; and that for their sakes he sanctified himself ; and
that his vpill was, that they should be with him in his glory ;
and tells his Father, that he spake those things in his prayer,
to the end, that his joy might be fulfiUed in them, ver. 13.
By these things it is evident, that it is agreeable to Chris,t's
designs, and the contrived ordering and disposition Christ
makes of things in his church, that there should be sufficient
and abundant provision made, that his saints might have full
assurance of their future glory.
The' Apostle Paul, through all his epistles speaks in an as
sured strain ; ever speaking positively of. his special relation
to Christ, his Lord, and Master, and Redeemer, and his in
terest in, and expectatipn nf the future reward. It would be
endless to take notice of all places that might be, enumerated :
I shall mention but three or four, Gal, ii- 20. « Christ Uvt
eth in me ; and the life which I now live in the flesh, I live
by the faith of the Son pf God, who loved me, and gave him
self foi' me," Phil. i. 21, "For me to live is Christ, and tp
die is g£un," 2 Tim. i. 12, " I know whom I have believed,
and I arn persuaded that he is able to keep -that whiclj I have
committed unto him against that day," 2 Tim, iv. 7, 8. " I
have fought a good fight, I have finished my course, I have
kept the faith. Henceforth there is laid up for me a crown
of righteousness which the Lord, the righteous judge, will
giv;e me at that day.
And the nature of the covenant of grace, and God's declar..
cd .ends in the appointment and constitution of things in thi^^

RELIGIOUS AFFECTIONS. 9s
covenant, dp plainly shew it tP be Gpd's design tp make am
ple prpvisipn fnr the saints having an assured hope of eternal
life, whUe Uving here upon earth. For so are all things order
ed and contrived in that covenant, that every thing might be
made sure on God's part. " The covenant is ordered in all
things and sure :" The promises are most full, and very of
ten repeated, and various ways exhibited ; and there are many
witnesses, and many seals ; and God has confirmed his "prom
ises with an oath* And God's declared design in all this, is,
that the heirs of the promises might have an undoubting hope
and full joy, in an assurance of their future glory. Heb. vi.
17, 18. "Wherein God, willin^g more abundantly to shew
unto the heirs of promise the immutability of his counsel,
confirmed it by an oath : That by two immutable things, in
which it was. impossible for God to lie, we might have a
strong consolation, who have fled for refuge to lay hold on
the hope set before us." But all this would be in vain, to any
•suc^h purpose, as the saints' strong consolation, and hope of
their obtaining future glory, if their interest in those sure
promises in ordinary cases was not ascertainable. For God's
promises and oaths, let them be as sure as they will, cannot
give strong hope and comfort to any particular person, any
further than he can know that those promises are made to
him. And in vain is pro^frision made in Jesus Christ, that be
lievers might be perfect as pertaining to the conscience, as is
signified, Heb. ix. 9, if assurance of freedom from the guilt df
sin is not attainable.
It further appears that assurance is not only attainable in
some very extraordinary cases, but that all Christians are di
rected to give all diligence to make their calling and election
sure, and are told how they may do it, 2 Pet, i. 5,.. ..8. And
it Is spoken of as a thing very unbecoming Christians, and an
argument of something very blameable in them', not to Jinow
whether Christ be in them or no, 2 Cor. xiii. 5. « Know ye
not your own selves, how that Jesus Christ is in you, except
ye be reprobates ?" And it is implied that it is an argiftnent
of a very blameable negligence in Christians, if -they practice
Christianity after such a manner as to remain uncertain pf

f5 RELIGIOUS AFFECTIONS.
the reward, in that 1 Cor, ix. 26. "I therefore so run, as fto«
uncertainly." And to add no more, it is manifest,, that Christ
ians' knowing their interest in the saving benefits of Christi--
anity is a thing ordinarily attainable, because the Apostles teU
tis by what means Christians (and not only apostles and mar-
tyrs) were wont te know this, 1 Cor. ii. l2. « Now we have
received, not the spirit pf the worid, but the Spirit which, is
of God ; that we might know the things that are freely given
to us of God." And 1 John ii. 3. « And hereby we do know
that we know him, if we keep his commandments." And
ver. 5. « Hereby know we that we are in him." Chap. iii.
14. " We know that we have passed from death unto life,
because we love the brethren,"' ver^ I9. « Hereby we know
that we are of the truth, and shall assure our hearts before
him." ver. 24. « Hereby we know that he abideth in us, by
the Spirit which he hath given usw" So Chap, iv, 13, and
Chap. V. 2, and ver. 19.
Therefore it must needs be very unreasonable to deter
mine, that persons are hypocrites, and their affections wrong,
because they seem to be out of doubt of their own salvation^
and the affections they are the subjects of seem to banish all
fears of hell.
On the other hand, it is no sufficient reason to determine
that men are saints, and their affections gracious, because the
affections they have are attended with an exceeding confidence
that their state is good, and their affections divine.* Nothing
* " O professor, look carefully to your foundation : " Be not high mind
ed, but fear." ifou have, it may be, done and suffered many things in and
for reUgion ; you have excellent gifts and sweet comforis ; a warm zeal for
God, and high confidence of your integrity : AU this may be right, for ought
that I, or (it may be) yon know: But yet, it is possible it may be false.
You have sometimes judged yourselves, and pronounced youfselves upright;-
but remember your final sentence ii not yet ipronounced by your Judge,
And what if Ood- weigh you over again, in his more equal balance, and should
say, Mene Tekel, " Thou art weighed in the balance, ?nd art found wanting ?'*
What a confoanded man wilt thou be, under such a sentence ! Qua splendent
in conspectu heminis, sordent in conspeCtU judicis ; things that are highly esteemed
of met,, are an abomination in the sight of God : He seeth not as man seeth.
"Thy heart, may be false, and thou aot know it : Yea-, it may be false, and-

RELIGIOUS AFFECTIONS. 97
Can be certainly argued from their confidence, hpw great and
Strong soever it seems to be." If we see a man that boldly
calls God his Father, and cominonly speaks in the most bold,
familiar; and appropriating language in prayer, " My Father,
my dear Redeemer, my sweet Saviour, my Beloved," and the
Uke ; and it is a common thing for him to Use the most confi
dent expressions before men, about the goodhess of his state ;
such as, " I know certainly that God is my Father ; I bnow
so surely as there is a God in heaven, that he is my God ; I
know I shall go to heaven, as well as if I were there ; I know
that God is now manifesting himself to my soul, and is now
smiling upon me ;" and seems ' to , have done for ever with
any inquiry or examination into his state, as a thing sufficient
ly knowh, and put of doubt, and to contemn all that so much
as intimate or suggest that there is some reason to doubt or
fear whether all'is right ; su'ch things are no signs at all that
it is indeed so as he is confident it is.* Such an overbearing,
highhanded, and violent sort of confidence as this, so affect
ing to declare itself with a most glaring show in the sight of.
inen, which is td be seen in many,' has not the countenance of
a true Christian assurance : It savors more of the spirit of
the Pharisees, who never doubted but that they were saints,
and the most eminent df saints, and were bold to go to God^
and come up near to him, and lift up their eyes, and thank
him for the great distinction he had made between them and
thou strongly confident of its integrity." Flavel' sTmchstone of Sincerity.,
Chap. ii. Sect. g.
" Some hypocrites are a great deal more confident than many saints." Stoi-
^d's Discourse on the way to know sincerity and 'hypocrisy, ^. 128.
• " Doth the work of, faith ^n some believers, beat upon its top branches,
the full ripe fruits of a blessed assurance ? Lo, what strong confidence, and
high built persuasions, of an interest in God, have sometimes been found in
unsanctified on^s ! Yea, so strong may this false assurance be, that they dare
boldly venture to go to the, judgment seat of God, and^ere, defend it. I)oth
the Spirit of God fill the heart of the assurpd believei^with joy unspeakatik,
and full of glory, giviijg him, through faith, a prelibation or foretaste of
lieaven ifself, in those m'st fruits oLit ? How near to this comes what the
Apostle s'dpposes may be fOThd in apostates !" flavil's Husbandry spifitual-
iudyCiap.. xii, ^.- ^k. • ^
Vol. IV. ir N

9« RELIGIOUS AFFECTIONS.
other men ; and when Christ intimated that they were blind
and graceless, despised the suggestion, John ix. 40. " And
snme of the Pharisees which were with him, heard these
words, and said unto him, Are we bUnd also 1" If they had
more pf the spirit -of the publican, with their confidence, who,
in a sense «f his expeedimg unworthiness, stood afar off, and
durst not so much as lift up his eyes to heaven, but smote on
his breast, and cried put of himself as a sinner, their cpnisf'
dence wpuld have more pf the aspect pf the confidence of pne
that humbly trusts and hopes in Christ, and has up confidence
in himself.
If we do but consider what the hearts of natural men are,
¦what principles they are under the dominion of, what blind
ness and deceit, what self flattery, self exaltation, a,nd self con
fidence reign there, we need not at all wonder that their
high opinion of themselves, and confidence of thejr happy cir
cumstances, be as high and strong as mountains, and as vi**
..lent as a tempest, when once conscience is bUnded, and con
victions killed, ¦with false high affections^ and those foremen-
tioned principles let loose, fed Hp and prompted by false
joys and comforts, excited by ¦ some pleasing imaginations,
impres^d by Satan, transforming himiself into an angel of
light. When once a hypocrite is thus estabUshed in a false hope,
he has not those things to cause him to call his hope in ques.,
tion, that oftentimes are the occasion of the doubting of true
saints ; as, first, he has not that cautious spirit, that great
sense of the ''^ast importance of a sure foundation, and that
dread of being deceived- The comforts of the true saints inr
crease^wakening and caution, and a Uvely sense how great «-
thing it is to appear before an infinitely holy, just and omnisr
cient JudgCi But false oamforta put an end to these things
and dreadfully stupify the wiiid. Secondly, The bypaerit»
has not the kno^v^edge of his own blindness, and the deceit-
fulness of his own heart, and that mean opinion of Ms own
underst^iding, that the tfue saint has. I'hpse that are delud-.'
ed with, false discoveries sgid Wectjofts, we evermore highly
conceited o& their light and understanding. Thirdlyy The:

RELIGIOUS AFFECTIONS. 9»
dtfvil does not assault the hope of the hypocrite, as he dpes
the hppe of a true saint. The devil is a great enemy tp a
true Christian hppe, npt only because it tends grfcatly to th«
comfort of him that hath k, but also because it is a thing pf a
hply, heavenly nature, greatly tending to promote and cherish
grace in the heart, and a great incentive to strictness and dil
igence in the Christian life. But he is no enemy to tlie hppe
of a hyppcrite, which above all things establishes his interest
in him that has it. A hypocrite may retain his hope without
.opposition, as long as he lives, the devil never disturbjbig it»
ftor attempting to disturb it. But there is perhaps no true
Christian but "what has his hope assaulted by him. Satan as
saulted Christ himself upon this, whether he were the Son of
Giod or no : And the servant is not above his Master, nor the
disciple above his Lord ; it is enough for the disciple, that is
most privileged in this world, to be as his Master. Fourthly,
¦He who has a false hope^ has hot that sight of his Pwn cpr-
ruptions, which the saint has. A true Christian has ten times
so much to dp with his heart and its corruptions, as an hypo
crite t And the sins of his heart and practice, appear tP him
in their blackness ; they look dreadful ; and it often appears
a ve^Ty mysterious thing, that any grace can be cpnsistent
with such corruption, or should be in such a heart. But a
false hope bides corruption, oovei'S it idl over, and the hypo-
,crite looks clean and bright in his own eyes.
There are two Sorts of hypocrites : One that are deceived
with their outward morality and exterAal religion ; many of
whom are professed Arminians, in the doctrine of justifica
tion : And the other, are those, that are deceived with false
4iscoveries and £levations ; who pften cry down works, and
men's own righteousness, and talk much of free grace ; but
at the same time make a righteousness of their discoveries
and of their humiliation, and exalt themselves to heaven with
them. These two kinds of hypocritesj Mr. Shepard, in his
exposition of the Parablei of the ten virgins, distinguishes by
the names oi legal and evangelical hypocrites ;• and often speaks
of the latter as the worst. And it is evident that the latter
are commonly by fer the most confident in their hope, and

ISO RELIGIOUS AFFECTIONS.
with the most difficulty brought off from it : I have scarcely
known theinstance of such an one, in my life, that has been
undeceived. The Chief grounds of the confidence of many of
them, are the very same kind of impulses and supposed reve
lations (sometimes with texts of scripture, and sometimes
without) that so many of late have had concerning fiiture
events ; calUng these impulses about their good estate, the
witness of the Spirit ; entirely misunderstanding the nature
of the witness of the Spirit, as I shall shew hereafter. Those
that havehad visions and impulses about other things, it has
generally been to reveal such things as they are desirous and
fond of : And no wonder that persons who give heed to such
things, have the same sort of visions or impressions about
their own eternal salvation, to reveal to them that their sins
are forgiven themi that their names are written in the book
of life, that they are in high favor with God, &c. and espe
cially when they earnestly seek, expect, and wait for evidence
of their election and salvation this way, as the surest and most
c:lorious evidence of it. Neither is it any wonder, that when
they have such a supposed revelation of their good estate, it
raises in them the highest degree of confidence of it. It is
found by abundant experience, that those who are led away
by impulses and imagined revelations, are extremely confi
dent : They suppose that the great Jehovah has declared these
and those things to them ; and having his immediate testimo-
iiy,a strong confidence is the highest virtue. Hence they are
bold to say, I know- this or that.. ..I know certainly.. ..I am as
sure as that I have a being, and the like ; ^and they despise ali
argument and inquiry in the case. And above all things else.
It is e^sy to be accounted for, that impressions and impulses
about that which is so pleasing, so suiting their self love and
pride, as their being the dear children of God, distinguished
from most in the world in his favor, should make them strong
ly confident ; especiaUy when with their impulses and revela
tions they have high affections, which they take to be the
most eminent exercises of grace. I have . known of several
persons, that have had a fond desire^of something of a tempo-
¦ral nature, through a violent passion that has possessed them

RELIGIOUS AFFECTIONS, 101
and they have been eamestiy pursuing the thing they have de.
sired should come to pass, and have met with great difficulty
and many discouragements in it, but at last' have had an im
pression, or supposed revelation, that they should obtain what
they sought ; and they have looked upon it as a sure promise
from the Most High, which has made them most ridiculously
.confident, agi&inst all manner of reason to convince them to
the contrary, and all events working against them. And there
is nothing hinders, but that persons who are seeking their sal
vation, may -be deceived by the like delusive impressions, and
be made confident of that, the same way. ,
The confidence of many of this sort of hypp'crites, that Mr.
-Shepard calls evangelical hypocrites, is like the cpnfidence of
some m^d men, who think they are kings ; they will maintain
it against all manner of reason and evidence. . And in one
sense, it is much more immoveable than a truly gracious as
surance ; a true assurance is not upheld, but by the soul's be^
ing kept in a holy frame, and grace maintained in lively exer
cise. If the actings of grace do much decay in .the Christian,
and he falls into a lifeless frame, he loses his assurance : But
this kind of confidence of hypocrites will not be , shaken by
sin ; they (at least some of them) will maintain their bold
ness in their hope, in the most corrupt frames and wicked
ways ¦; which is a sure evidence of their delusion.*
And here I cannot but observe, that there are certain doc-
trineis often .preached to the people, which need to be deliver
ed with more caution and explanation than they frequently
* Mr. Shepard speaks of it, a " presumptuous peace, that is not interrupt-
sd and broke by evil works." And says. That " the spirit will sigh, and not
sing in that bosom, 'whence corrupt dispositions and passions break out."
And that " though men in sucb frames may seem to maintain- the consolation
of the spirit, and npt suspect their hypocricy, under pretence of trusting the
Lord's mercy ; yet they cannot avoid the condemnation of the world.'* Par.-
rable.of the ten -virgins. Parti, p. 139.
Dr. Ames speaks of it as a thing, by which the peace of a wicked man
may be distinguished' from the peace of a godly man, " that the peace of a
wicked man continues, whether he performs the duties of piety and right,
eousness, or no ; provided those crimes are avoided that appear horrid to na
ture itself." Cases ofconscifnce,Jib. III. Chap. vii.

102 ^ RELIGIOUS AFFECTIONS.
are ; for, as they are by many understood, they tend greatly,t«
estabUsh this delusion.and falsfe confidence of hypocrites. The
doctrines I speak of are thdse of " Christians living by faith,
not by sight ; their giving glory to God, by trusting, him in
the dark ; Uving upo;i Christ, and not upon experiences ; not
making their good frames the fputidation of their faith. ^¦'
Which are excellent and important doctrines indeed, rightly
¦understood, but corrupt and' destructive, as many understand
them. The scripture speaks of living or ¦walking by faith,
and not by sight, in no other way than these, viz. a being govr
erned by arespect to eternal things, that are the objectsof faith,
and are not seen, and not by a respect to temporal things,
which are seen ; and believing things re^vealedj that we never
Saw with bodily eyes ; and jalso living by faith in ,lhe promise
of future thhigs, without yet seeing or enjoying the things
"promised, or knowing the way how they can ,be fulfilled^
This will be easily evident to any one who looks pver tlie scrip
tures, which speak oi faith in opposition to sight ; as 3 Cor.
iv. 18, and v. 7. Heb, xi. 1, 8, 13, 17, 27, 29, Rom. ¦*iu.. 24.
John XX. 2.9. But this docttine, as it is understood by rnany^
is, that Christians ought firmly to beUeve and trust in Christ,
without spiritual sight or Ught, and although they are in a
dark dead frame, and, for the present, have no spiritual expei-
riences or discoveries. And it is truly the duty of those wh»
are thus in darkness, to come oat of darkness into light and
beUeve, Bnt that they should confidently beUeve and trust,
while they yet remain without spiritual light or sight, is an
antiscriptural and absurd doctrine. The scripture is ignorant
of any such faith in Ch^rist pf the Operation of God, that is npt
founded in a spiritual sight of Christ. That believing on
Christ, which accompanies a title to everlasting life, is a « see
ing the Son, and believing on him," John vi. 4fii True faith
in Christ is never exercised, any further than persona " be
hold as in a glass the glory of the Lord, and have the knowh'
edge of the glorybf Godin t|ie,face pf Jesus Christ," 2 Cor.
iii. 18, and iv. 6. They intp whose minds " the Ught of the
glorioui gdspel of Christ, who is the image of God, does npt
shine, beUeve. not," 2 Cor. iv. 4. That faith,, which is witb-

RELIGIOUS AFFECTIONS. log
out spiritual light, is not the faith of the children of the light,
and of the day ; but the presumption of the children of dark
ness. And therefore to press and urge them to believe, with
out any spiritual Ught or sight, tends greatly to help forward
the delusions of the prince of darkness. Men not only can
not exercise faith without some spiritual Ught, but they can
exercise faith only just in such proportion as they have spirit
ual light. Men will trust in God no further than they know
him ; and they cannot be in the exercise of faith in him one
ace further than they have a sight of his fulness and faithful
ness in exercise. Nor can they have the exercise of trust in
God, any fur ther than they are in a gracious frame. They
that are in a dead carnal frame, doubtless ought to trust in
God ; because that would be the same thing as coming out of
their bad framC, and turning to God ; but to exhort.men cob'*
fidently to trust in God^ and so hold up their hope and peace;
thou-gh they are not in a gracious frame, and continue still to
be so, is the same thing in effect, as to exhort them confiden
tially to trust in God, but not with a gracious trust : And what
is that but a wicked presumption ? it is just as. impossible
for men to have a strong or lively trust in God, when they
have no lively exercises of grace, or sensible Christian experi
ences, as it is for them to be in the lively exercises of grace,
without the exercises of grace.
It is true, that it is the duty of God's people to trust in him
when in darkness, and though they >emain still in darkness,
in that sense, that they ought to- trust in God when the aspects
of his providence are dark, and look as though God had for
saken them, and did not hear their prayers, and many clouds
gather, and many enemies surround thpm, with a formidable
aspect, threatening to swallow them up, and all events of prov
idence seem to be against them, all circumstances seem to
render the promises of God difficult to be fulfi/Ued, and God
must be trusted out of sight, i. e, when we cannot see which
Way it is possible for him to fulfil his word, every thing but
God's mere word, makes it look unlikely, so that if persons be
lieve, they must hope against Uppe. Thus the ancient Patri-
?rchs, and Job, and the Psalmist, and Jeremisbj lianiel, Shad-

104 RELIGIOUS AFFECTIONS'.
l-ach, Meshech, and Abednegoi and the Apostle Paul, gave glo-'
ry to 'God by trusting in God in darkness. And we have ma
ny instances of such a glorious victorious faith in the eleventh
of the Hebrews. But how different a thing is this, from trust
ing in God, without spiritual sight, and being at the same time
in a dead and carnal frame !
There is also such a thing as spiritual light" s being let into
the soul in one way, when it is not in another ; and so there
is such a thing as the saints trusting- in God, and also knowing
their good estate, when they are destitute of some kinds of
experience. As for instance, they' may have clear views
of God's sufficiency and faithfulness, and so confidently trust
iri.him, and know that they are his Children ; and at the same
time, not have those clear and sweet ideas of his love, as at
other times : For it was thus with Christ himself in his last
passion. And they may have views of much of God's sover
eignty, holiness, and all Sufficiency, enabling them quietly to
submit to him, and exercise a sweet and most encouraging'
hope in God's fulness, when they are not satisfied of their own
gdod estate. But how different things are these, ftom confi
dently trusting in God, without spiritual light or experience'! j
Those that thus insist on persons living by faith, when they
have no experience, and are in very bad frames, are also very j
absurd in their notions of faith. What they mean by faith is,
believing that they are in a good estate. Hence they count it
a dreadful sin for them to doubt of their state, whatever
frames they are in, and whatever wicked things they do, be
cause it is the great and heinous sin of unbelief ; and he is
the best man, and puts most honor upon God,' that maintains
his hope of his good estate the most confidently and immove-
ably, when he has the least light or experience ; that is to say,
when he is in the worst and most wicked frame and way ; be
cause, forsooth, that is a sign that he is strong in faith, giving
glory to God, and against hope believes in hope. But what
Bible do they learn this notion of faith out of, that it is a man's
confidently believing that he is in a good estate ?* If this be
• " Men do not know that tjiey are godly by beliievlng that they are god'-
ly. We know many things by faith Heb. xi. g. "By faith we.undA

RELIGIOUS AFFECTIONS.' im
^ith, the Pharisees had faith in an eminent degree ; some of
which? Christ teaches, committed the unpardonable sin against
the Holy Ghost. The scripture represents faith, as that by
which men are brought into a good estate ; and therefore it
cannot be the same thing, as believing that they are already
in a gpod estate. To suppose that faith cpnsists in persons
believing that they are in a gppd estate, is in effect the same
thing, as to suppose that faith cpnsists^ m a person's beU'eving
that he has faith, or beUeving that he believes.
Indeed persons doubting of their good estate, may in sev
eral respects arise from unbelief. It may be from unbelief, ¦
or because they have so little faith that they have so little evi
dence of their good estate '• If th^y Uad more experience of
the actings of fdth, and so more experience .of the exercise
of grace, they would have plearer evidence that their state ,
was good ; and so their ddubts would be removed. . And then
their dpubting of their'sta,te may be from unbelief thus, when,
though there be many things that are good evidences of a
work of grace in them, yet they doubt very , much whether
they are really in a state of favor with God, because it is they,
those that are so unworthy; and ha've don'e so much to pro
voke God to anger against them. Their doubts- in such.a
case arise from unbelief, as they arise* from want qf a sufficient-
sense of, and reliance on, the infinite riches of God's grace,
and the sufficiency of Christ fpr the chief of sinners. They
inay also be from unbelief, when they doubt of their state, be
cause of the mystery of God's dealings with them ; they are
hot able to;recon<;ile such dispensations iVith God's favor to
fliem ; orwhetithey doubt Whetlier they have any interest in
ihe prnmises, because the prpmises' frpm the aspect of provi-
Btand that the worlds were made bv tfre word of God. Faitb is the Evidence
«f thing-s not seen," Heb. xi. i. Thus men know the Trinity of persons ot
fhe Godhead ; that Jesus Christ is the Son of God ; that he that believes in
him will have etjsrnal life; the lesurrectlon of the dead. And if God should
tell a saint that he hath grace, he might knew it by' believing the word of God.
But it irnot this way, that godly men do know that they have-grace. It iy
not revealjsd in the word, and the Spiritof God dot^^not testify it to particu--
liir persons." Stoddard's nature of saving canversitn,-^. ^^,S4-.
Vol. IV. " 0

166 RErLIGlOUS AFFECtlbJJS.
dehce appeaf so wnlikely td be fulfilled ; the difficulties that are
in the way, are so many and great. Such doubting arises
iroln want of dependence upon God's almighty power, and
his knb*ledge and wisddfii) as infinitely above theirs; But yfct,
in such persons, their tmbelief, and their doiibling of their
state, ai-e not the saiiife thitig ; though one arises fl'dm thfe'
other. Persons may be gfeatly to blame for doubting of their stattej
on such grnunds as these last mentidned ; and they may be
to blatae, that they have no more grace, and no more of the
present exercises and experiences of it, to be an evidence to
them df the goodness ©f their state : Meh are doubtless to
blame for being in a dead, carnal frame ; but when they ate
in such a frame, and have ho sensible experience of the exer-
ciseSibf grate, but on the contrary, are much utider the prev
alence df theit lusts and ah unt;hristian spirit, they are not td
blanie fdr doubting of their State, It is ^s impossibitei in the
nature of things, that a hdly and Christian hope should be
kept alive, in its clearness and Strehgthi in such circumstaii-
ces,as it is to keep the light in the rddm* v^^h'en the candle is
put out ; or to maintain the bright sunshine iti the air, ¦whe'n
the sii'tt is gone dpW'n, Distant experiences, when darkened-
by present prevailing lust and eprruptipn, never keep alive a
gracious cpnfidence and assurance ; but that sickehs and de
cays upon it, as.ne'ceSBarily as a little ehildby repeatted blo\vs
on the head with a hammer. Nor is it at all to be lamented,
that persons dO'ujit df their state in such cirClimstances : But,
oh thfe cdtitrary, it is desirable ahd every Vvay best thsat they
^ouldi It is agreeable tb that wise and merciful eoh^titT^<i^
of thing's, which Gdd h'ath establishfedj that it sliduid be Sti.
For so hath God contrived and constituted things, in his dis-
pfeh'sations tdVvards hfe dwn people, that ¦when their lovd de
cays, and the exercises of it fail, dr becdm'e Vveak, fbar shduld
arise ; for then they heed it to restrain them froni sin, and
to excite them to care for. the good of their souls, and so to
stir them up to watchfolness and diligence in religion : But
God hath so ordered, that -wheh love risesj and is in ¦vigordiiis
exercise, then fear fehpuld Vanish, ind be drivien away ; for

RELIGIOUS AFFECTIONS. lor
then they need it not, haying a higher and more excellent
principle in exercise, to restrain them frond sin, and stir them
up, tp their duty. There are np other principles, which hu
man nature is under the influence of, that ¦will ever make men
ccwseientiotis, but one of these two, fea,r or love j a^d there
fore, if one of these should not prevail as the pthgr decays,
Gpdfs people, when faUen into, dead and carnal frames, when
Ipvp is asleep, would be lamentably exposed indeed : And
therefore God has wisely ordained* that these two otppo^
principles of Ipve and fear slipuld rise and fell, Uke the two
ppppsite scales pf a balance ; when nne rises the oliher sinks.
As light and darkness necessarily and unavoidably succeed
eachojther ; if Ught prevails,, sa mueh does darkness cease,
and np more ; and if light decays, so much does darkness
prevail ; sp it is in the heart pf a child of God : If divine love
decays and falls asleep, and lust prevails, the light and joy of
hope go out,j ^d dark fear and doubting arises ; and if, on
the contrary, divine loVe prevails apd comes into lively e^trr
cise, thi? brings, in, the brightness of hope, and. drives away
blapV luf^t, and fear with it. Love is the spirit of adoptixm, or
the chJidUke principle ; if that slumbers,, men fall under fear,
which is the spirit of bondage, or the servile principle ; and
so on the qontrary. Arid if it be so, that, love, or the spirit qf
adoption, be carried to a great height, it quite drives away, all
fear, and gives full assurance ; agreeable tothat of the, apostle^
1 John- iv, 18. >' There is no fear in love, but perfect love
casts out fear,"/ These two opposite principles of lust and ho
ly Ipve, bring hope and fear intP the hearts of Gad's chUdren,
ip, proportion as they prevail ; that is, when left tp their o'ivn
n^turalinfiuence, without spmething gdventitipus, pr acciden
tal intervening ; as the distemper of melanchply, doctrinal
ignqi)rai3iqe, prejudices of education, wrong instructipn, false
principles,, peculiar temptatinns, Sqc.
Fear is,c£(st put by the Spirit pf God, no other way than by
the prevailing of love ; nor is it ever maintained by his Spir
it, but when Inve is ^sleep- At such a time, in vain is all the
saint's selfexaminations, and poricg on past experience, in
order to establish his peace, and get assurance. For it is ecn-

\9i RELIGIOUS AFFECTIONS.
trary to thehature of things, as God hath constituted thera,"
that Ue should have assurance at such a time.
They therefore do directly thwart God's wse and gracious
cpnstitutipn pf things, whp exhort others to be confident iti
their hope, ivhen in dead frames ; under a notion of " living
by faith, and not by sight, and trusting God in the dark, and
living upon Christ, arid not upon experiences ;" and warn
them not to doubt of their good estate, lest they should be
guilty of the dreadful sin of unbelief And it has a direct ten
dency to establish the most presumptuous hypocrites, and to
prevent their ever calling their state in question, how miich
soever ¦wickedness rages, and reigns in their hearts, and pre
vails in their Uves ; under a notion of honoring God,' by hop- -
ing against hope, and confidently trusting in God, when things ¦
look very dark. And doubtless vast has been the mischief
that has been done this way.
Persons cannot be said to forsake Christ, and live on their
experiences of the exercises of grace, merely because they
take them and use them as e-vidences of grace ; for there are
no other evidences that they can or ought to take. But then
may persohs be said td live upon their experiences, when they
make a righteousness of them, and instead of keeping their
eye on God's glory and Christ's excellency, they turn their
eyes off these objects without them, on to themselves, to en
tertain their minds, by viewing theirpwh attainments, and
high experiences, and the great things, they have met with,
arid are bright and beautiful in their own eyes, and are rich
a'nd increased with gppds in their own apprehensions, and
think that God has as admiring an esteem of them, on the
saihe account, as they have of themselves : This is living on
experience's, and not on Christ ; and is more abominable in
the sight of God, than the gross immoralities of those who
make no preteiices to religion. But this is a far different
thingfrom' a mere improving experiences as evidences of an
interest in a glorious Redeemer.
But to return from this digression, I wpuld mention pne
ithing more under the general head that I am upon.

RELIGIOUS AFFECTIONS. ip^
XI^ Nnthing can be certainly cpncluded cpncerning the
;nature pf religipus affectipns, that any are the subjects of,
from this, that the outward manifestations of them, and the
relation persons give of them, are very affecting and pleasing
to the truly godly, and such as greatly gain their charity, and
win their hearts.
The true saints have not such a spirit of discerning that
they can certainly determuie who are godly, and who are not.
For though they know experimentally what true reUgion is.
In the internal exercises of it ; yet these are what they can
neither feel, nor see, in the heart of another.* There is noth
ing in others, that comes within their view, but outward man
ifestations and appearances ; but the scripture plainly Inti
mates, that this way of judging what is in men by oujiward
appearances, is at best uncertain, and liable to deceit, 1 Sam.
xvi. 7. « The Lord seeth not as man. seeth ; for inan look-
eth on the outward appearance, but- the Lord looketh on the
heart," Isa. xi. 3. « He shall not judge after the sight of his
eyes, neither reprove aftef the hearing of his ears.f They
commonly are but poor judges, and dangerous counsellors in
soul cases, who are quick and peremptory in determining
persons' states, vaunting themselves in their extraordinary
^faculty of discerning and distinguishing, in these great affairs ;
• Men may have the knowledge of their own conversion : The knowledge
,t)iat other men have of it is uncertain, because no man can look into the heart
of another and see the workings pf grace there." Stoddard's Nature of Saving-'
Conversion, daap. xv. at the beginning,
¦f " Mr. Stoddard observes. That " »11 visible signs are common to con-
,verted and unconverted men ; and a r^ation of experiences, among the rest."
.^ppeal to the learned, p. 75.
" O how hard it is for the eye of man to discern betwixt chaff and wheat !
And how many upright hearts are now censured, whom God >vi]l clear ?
How many false hearts ai;e now approved whom God will condemn .' Me»
orslinarily have no coriviSive proofs, but only probable symptoms ; whiclf
at most beget but a conjectural knowledge of another's ftate; And they that
shall peremptorily judge either way,may possibly wrong the generation of the
upright, or on the other side, ab£o)Ve and justify the wicked. And truly, con
sidering what hath been said,. it is no wonder that dangerous mistakes are s»
frequently made in this matter,"'- Flat/el's husbandry spirtualized, chap, x'li.

110 RELIGIOUS AFFECTIONS.
Its thpugh all was open ^nd clear to them. They betray one
of these three things : Either the^t they h^ve h# but little
experience; or are perscais of a, weals judgment ; or that they
have a, gre^i degree of pride and selfconfidence, and so, igno-
if^nee of themse^lyes, Wisfi ai?d experienced men will pro
ceed with great caution in such an affair.
When there are many probable appearances of piet^ in, oth
ers, it is the duty of the saipts to receive them cprdially intc^
their charity, and tP love them g.nd rejoice in. them, as th^jc
brethren in Christ Jesus. Bpt yet the best of men may be
Received, when the appearances seem to them exoeedirig f^ir
and bright, even so as entirely to gaui their charity^ ap4 con-,
quel- their hearts. It ha^ beeiji a common thing in the church
of God, fpr, such bright professosrs, th^t are received as emir
Bpnt saints, among the saints, t£^ fi^U away and cpme tp noth
ing.* And this we need not wonder at, if we con.Mder the
things that have been already observed; what things it ha§,
been shown, may appear in, met^ who are altogethjer gra,?.^-,
less. Nothing hinders but that all these things ms^y meet to-.
gether in men, and yet they be without a spark of grace ii^
their hearts. They may h^ve religious, affections of many
kinds, together ; they may Have a, sort of affection tpwards
God, that bears a great resemblance of dear love to him ; f>J}^ff
*"5,?-not. offended, if you.seegr^ijedars, fall, stars fall from h^gn,
gxcat. piofesspTs di^ an^ decay : Dp. i^ot tliin.k. they be all such: Oo riot
thinH that the elect sljajl fall. Truly, some are such, that ¦M'hcn they.fajlj one
¦would think a man truly sanctified might fid,! a.way, as the Aiminjans^ think ;
3 John ii. 19, They were not of us. I speak this, because the Lord is shak
ing ; and I look for great apostacies : Tor God is trying all his friends, through
all the Christian world. Ih Germany what profession was there ! Who would
have thought it ? The Lord, who delights to manifest that openly, which was
hid secretly, sends a sword and they fall." Shepard's Parab. Part.'I, p,
118, iig.
•' The saints may approve thee arid Gpd condemn thee. Rev. iii. 1. "Thou
Irast a name that thou livest, and art d^d^" RJen may say, There; is a true*Na-
tha)}ael ; and God tnay say, 'f here is a self cozening Pharisee. Reader, tl^oji
hast heard of Judas and Deraas, of Anaitias an^ Sapphira, of Hymeneus and'
Fbiletus, once renowned and famous professors, and thou hast h^ard how. th^
¦proved at last.'? Havel's Touchstone 0/ Sincerity, Chap, ii. Sect. 5,

RELIGiOl^S AF'FEfcTIOi^rs. n\
so a kind ot love to the brethren, and great appearances of
admiration bif God's perfectlpns and works, and Sorrow for sin,
and reverence, submission, self abasement, gratitude, joy, re-"
ligipiis longings, and te&l for religion and the good of souls.
And these affections may come after great awakenings and
cenyicnphs nf cpnscience ; and there may be great appear
ances of a work of humili'atJon : And counterfeit love and joyi
ahd other aiiectipns may seem tp fpllow these, and one anoth- ,
e'r, just ih the same order that is commonly obser^vable in the
holy affections of true converts. And these religious affec
tions tti^y be carried to a great height, and may cause abun-
• datlCe pf t^a'rs, yea, iriay d^vercome the nature of those who
alffe Ih^ subjects of them, aihd may make them affectionate,
and fervent, andUuent, in speaking of tUe things of God, and
dlsp'osie them to be abundant ih it ; and may be attended with
ttiany s^vveiet tfexts of scripfbre, and precious promises, brought
ivith 'gre"at Impression on their minds ; and may dispose them
¦with their mdiiths to p'rai'se and glorify feed, in a very ardent
Ihahn&r, and ffer'^vefatly to call iippn nthers to praise him, cry
ing out of their uhworthiness, and extolling free, grace. And,
may, moreover, dispose them to abound in the external duties
df teligion, such as prayer, hearing the word preached, sing
ing, and religious conference ; and these things attended with
a "gteali resemblance of a Cbristian assurance, in its greatest
height, ¦when the s^hts mount on eagles' wings, above all
darkness and doubting. I think it has been made plain, that
there inay be all these things, ancl yet there be nothing more
than the comiiion influences of the Spirit of God, joined with
the delusions of Satan, and the wicked and deceitful heart..;.
"To which I may add, that all these things may be attended
with a sweet natural temper, and a good doctrinal knowledge
of religion, and a long acquaintance with the saint's •way of
talking, and of expressing their affections and eXperienoes,
and a natural ability and subtilty in accommodating their ex
pressions and manner of speaking to the dispositions and no
tions of the hearers, and a taking decenc.y of expression and
behavior, formed by a gddd education. How great therefore
may the resemblance be, as to all outward expressions and

Us RELIGIOUS AFFECTIONS.
'¦'. I ¦- ^" . i '^
appearances, between an hypocrite and a true saint ! DpuW
less it is the glpri'ouS prerogative of the omniscient God, as
the great searcher of hearts, to be able well to separate be-'
tween sheep and goats.' And what' an indecent, self exalta
tion, ahd arrogance it is, in poor, fallible, dark mortals, to pre-
ttend that they can determine a^hd know, who are really sin
cere arid Upright before God, and ¦^hd are riot ? _
Many seem to lay great weight on that, and to suppose it
to be what may determine them with respect to other's real
piety, when they not only tell a plausible story ,.'but when, in
giving an account of their experiences, they make such a rep
resentation, and speak after such a manner, that they^feel
t'heir. talk ; that is to say, when their talk seems to harmonize;
¦vvith their own' experience, and their hearts are touched and,
affected and deUghted,' by what they hear them say, and
dra^wn out by it, in dear love to them. But there is not that.
Certainty in such things, arid that full dependence to be had
¦tipon them, which iriany imagine. A triie saint greatly de-
Eghtsin holiness ; it" is a most beautiful thing in his eyes ; ,
arid God's wort, in savingly renewing and making holy and
happy, a poor, and before perishing soul, appears tb him a
most glorious work : Nd wonder, therefore, that his heart Is
touched, and greatly affected, when he hears another give a,
probable accdunt df this work, ¦wrought on his own heart, and
¦\vheri he sees in him probable appearances of holiness ; wheth-; ?
er those pleasing appearances have any thing real to answer'
them, orrit). And if he uses the same words,, which are com
inonly made use of, to express the affections of true saints,
and tells of many things following one another in an or^ety
agreeable to the ihethod of the experience of him that he^is
him, and also speaks freely and boldly, and with an air of as
surance ; np wonder the other thinks his experiences har
monize ¦with his own. And if, besides all this, in giving; his
relation, lie 'speaks with much afiection ; and, above all, if in
speaking he seems to shew much affection to him to whom
he speaks, such an affection as the Galatians did to the Apos
tle Paul ; these things will naturally have a powerful influ
ence, to affect and draw his hearer's heart, and open wide the

RELIGIOUS AFFECTIONS. 113
^dors of his charity tpwards him. David speaks as pne who
had felt Ahilhophel's talk, dnd had once a sweet savor and
relish of it. And therefore exceeding great was his sur
prise, and disappointment,' when he fell ; it was almost too
much for him, Psal. Iv. 12, 13, 14. " It was not an enemy....
then I could have borne it ; but it -ivas thou, a man, mine
equal, my guide, and mine acquaintance : We took sweet
counsel together, and walked unto the hpuse of God in
company." It is with professors of religion, especially such as become'
so in a time of outpouring of the Spirit of God, as it is with
blossoms in the spring;* there are vast numbers, pf them
iippn the trees, which all Ipok fair and proniising ; but yet
many of them never come to any thing. And many of
those, that in a little time wither up, and drop off, and rot un
der the trees ; yet for awhile look as beautiful and gay. as
others ; and not only so, but" smell sweet, and send forth a
pleasant odor ; so that we cannot, by any of our senses, cer
tainly distinguish those blossoms which have in them that se-*
cret virtue, which will afterwards appear in the fruit, and
that inward soUdity and strength which shall enable them td
bear, and cause them to be perfected by the hot summer sun,
that will dry up the others. It is the mature fruit which
comes afterwards, and not the beautiful colors and smell of
the blossoriis, that wc must judge by. So new converts,
(professedly so) in their talk about things of reUgion, may
appear fair, and be very savory, and the saints may think
¦ they talk feelingly. Tliey may relish their talk, and imaL^ine
they perceive a divine savor in it, and yet all may come to
nothing. It is strange how hardly men are brought to be contented
with the rules and directions Christ has given them, but they
must needs go by pther rules of their own inventing, that
Seem to them wiser and better. I know of no directions or
• A time of outpouring of the Spirit cf God, reviving religion; and pro
ducing the pleasant appearances of it, in new converts, is in scripture com
pared to this very thing, viz. the spring season,, when the benign influences
of tbe heavens cause the blossoms to put forth. Cant, ii. ii, 12.
Vol. IV". P

114 RELIGIOUS AFFECTIONS.
counsels which Christ ever delivered more plainly, than the
rules he has given us, to guide us in our judging of others'
sincerity, viz. that we should judge of the tree chiefly by the
fruit : But yet this will not do ; bUt other ways are found out,
which are imagined to be more distinguishing arid certain.
And woful have been the mischievous consequences of this
arrogant setting up men's wisdom above the wisdom of Christ.
I believe, many saints have gone much out of the way of
Christ's word, in this respect : And some of them have been
chastised with whips, and (I had almost said) scorpions, to
bring them back again. But many things which have lately
appeared, and do now appear, may convince, that ordinarUy
those who have gone farthest this way, that have been most
highly conceited of their faculty of discerning, and have ap
peared most forward, peremptorily and suddenly to determine
the state of men's souls, have been hypocrites, who have
known nothing of true religipn.
In the parable of the,wheat and tares, it is said, Mat. xiii.
2,6. " When the blade was sprung up, and brpUght forth
fruit, then appeared the tares also." As though the tares
were not discerned, nor distinguishable from the wheat, until
then, as Mr. Flavel observes,* who mentions it as an observa
tion of Jerome's, that ." wheat and tares are so much alike,
until the blade of the wheat comes to bring forth the ear, that
it is next to impossible to distinguish them." And then, Mr.
Flavel adds, " How difficult soever it be to discern the differ
ence between wheat and tares ; yet doubtless the eye of
sense can much easier discriminate them, than the most
quick and piercing eye of man can discern the difference be
tween special and common grace. For all saving graces in
the saints, have their counterfeits in hypocrites ; there are
similar works in those, which a spiritual and very judicious
eye may easily mistake for the saving and genuine effects of
a sanctifying spirit."
As it is the ear or the fruit which distinguishes the wheat
from the tares, so this is the true Shibboleth, that he who
* Husbandry spiritualized, Chap, xii.

RELIGIOUS AFFECTIONS. 115
stands as judge at the passages of Jordan, makes use of to
distinguish thnse that shall pass ever Jprdan into the true Ca
naan, from those that should be slain at the passages. For
the Hebrew word Shibboleth signifies an ear pf cprn. And
perhapsthe more full pronunciation of Jephthah's friends.
Shibboleth, may represent a full ear with fruit in it, typifying
the fruits of the friends of Christ, the antitype of Jephthah ;
and the more lean pronunciation/)f the Ephraimites, his ene
mies, may represent their empty ears, typifying the show of
' religion in hypocrites, without Substance and fruit. This is
agreeable to the doctrine we are abundantly taught in scrip
ture, viz. That he who is set to judge those that pass through
death, whether they have a right to enter into the heavenly
Canaan or no, or whether they should not be slain, will judge
every man according to his works.
We seem to be taught the same things, by the rules given
for the priest's discerning the leprosy. In many cases it was
imppssible for the priest to determine whether a man had the
leprosy, or whether he were clean, by the most narrow in
spection of the appearances that were upon him, until he
had waited to see what the appearances would come to, and
had shut up the person who shewed himself to him, one
seven days after another ; and when he judged, he was to
determine by the hair, which grew out of the spot that was
shewed him, which was as it were the fruit that it brought
forth. And here, before I finish what I have to say under this
head, I would say something to a strange notion some have
of late been led away with, of certainly Jsnowing the good es
tate that others are in, as though it were immediately revealed
to them from heaven, by their Ipve flowing out to them in an
extraordinary manner. They argue thus, that their love be
ing very sensible and great, it may be certainly known by
them who feel it, to be a true Christian love : And if it be a
true Christian love, the Spirit of God must be the author of
it i And inasmuch as the Spirit of God who knows certainly,
whether others are the children of God or no, and is a spirit
of truth, is pleased by an uncommon influence upon them, to

! 1 6 RELIGIOUS AFFECTIONS.
cause their love to flow out, in an extraordinary manner, to
wards such a person as a child of God ; it must needs be, that
this infallible Spirit, who deceives none, knows that that per
son is a child of God. But such persons might be convinced
of the falseness of their reasoning, if they would consider
whether or no it be not their duty, and what God requires of
them, to love those as the children pf God who they think are
the children of God, and whom they have no reason to th^nk
otherwise of, from all that they can see in them, though God,
who searches the hearts, knows them not to be his children.
If it be their duty, then it is good, and the want of it sin ;
and therefore surely the Spirit of God may be the author of
it : The Spirit of God, without being a spirit of falsehood,
may in such a case assist a person to do his duty, and keep
him from sin, But then they argue'from the uncommon de
gree and special manner, in which their love flows out to the
person, which they think the Spirit of God never would cause,
if he did not know the object to be a child of God. But then
I would ask them, whether or no it is not their duty to love all
such as they are bound to think are the chUdren of God, from
all that they can see in them, to a very great degree, though
God, from other things which he sees, that are out of sight to
them, knows them not to be so. It is men's duty to love all
whom they are bound in charity to look upon as the chUdren
of God, with a vastly dearer affection than they commonly
do. As we ought to loye Christ to the utmost capacity of
our n-dture, so it is our duty to love those who we think are so
near and dear to him as his members, with an exceeding dear
affection, as Christ has loved us ; and therefore it is sin in us
not to love them so. We ought to pray to God that he would
by his Spirit keep us from sin, and enable us to do our duty :
And may not his Spirit answer our prayers, and enable us to
do our duty, in a particular instance, without lying ? If he
cannot, .then the Spirit of God is bound not to help his people
to do their duty in some instances, because he cannot do it
without being a spirit of falsehood. But surely God is so
sovereign as that comes to, that he may enable us to do our
.duty when he pleases, and on what occasion he pleases. When

RELIGIOUS AFFECTIONS. lir
pereons think others are his children, -God may have other .
ends in causing their exceedingly endeared love to flow out
to themj besides revealing to them whether their opinion of
tl\em be right or no : He may have that merciful end in it,
to enable them to know their duty, and to keep tliem from
that dreadful infinite evil, sin. And will they say .God shall
not shew them that mercy in such a case ? If I am at a dis
tance from home,' and hear, that in my absence my house is
burnt, but my family have, in some extraordinary manner, all
escaped the flames ; and every thing in the circumstances of
the story, as I hear it, makes it appear very credible, it would
be sin in me, in such a case, not to feel a very great degree
of gratitude to God, though the story indeed Ije not true.
And is not God so sovereign, that he may, if he pleases, shew
me that mercy on that occasion, and enable me to do my duty
in a much further degree than I used, to doit, and yet not
incur the charge of deceitfulness in confirming a falsehood ?
It is exceeding manifest, that error or mistake may be the
occasion of a gracious exercise, and consequently a gracious
influence of the Spirit of God, by Rom. xiv. 6. " He that eat-
eth to the Lprd he eateth, and giveth God thanks ; and he
that eateth not to the Lord he eateth not, and giveth God
tlianks 1" The apostle is speaking of those, who through er
roneous and needless scruples, avoided eating legally unclean
meats  By this it is very evident, that there may be true ex
ercises of grace, a true respect to the Lord, and particularly,
a true thankfulness, which may be occasioned, both by an er
roneous judgment and practice. And consequently, an error
may be the occasion of those true holy exercises that are from
the infallible Spirit of God. And if so, it is certainly too
much for us to determine, tp hpw great a degree the Spirit pf
God may give this holy exercise, on such an occasion.
This notion, of certainly discerning another's state, by love
flowing put, is not only not founded on reason or scripture, but
it is antiscriptural, it is agjunst the rules of scripture ; which
say not a word of any such way of judging the state of others
as this, but direct us to judge chiefly by the fruits that are
seen in them. And it is against the doctrines of scripture,

IIS RELIGIOUS AFFECTIONS.
?which do plainly teach us, that the state of others' Sduls to»
wards God cannot be known by us, as in Rev. ii. 1 7. « To
him that overcometh will I give to eat of the hidden manna,
^nd I will give him a white stone, and in the stone a new
name written, which no man knoweth, saving he that receiv-
eth it." And Rom. ii. 29. « He is a Jew, which is one in
wardly ; and circumcision is that of the heart, in the spirit,
and not in the letter, whose praise is not of men, but of-God."
That by this last expression, « whose praise is not of men, i
but pf God," the apostle has respect to the insufiiciency of
men to judge concerning him, whether he be inwardly a Jew '
or no (as they could easily see by outward marks, whether
men were outwardly Jews) and would signify, that it belongs
to God alone to give a determining voice in this matter, is
confirmed by the same apostle's use of the phrase, in 1 Cpr.
iv. S. " Therefore judge nothing before the time, until the
Lord ccme, who both will bring to light the hidden things of
darkness, and will make manifest the counsels of the heart :"
And then shall every man have praise of God. The apostle,
in the two foregoing ¦verses, says, " But with me it is a very
small thing that I should be judged of you, or of man's judg
ment : Yea, I judge not mine own self. For I know noth
ing by myself, yet am I not hereby justified ; but he that
judgeth me is the Lord." And again, it is further confirmed,
because the apostle, in this second chapter to the Romans,'";
directs his speech especially to those who had a high conceit
of their own holiness, made their boast of God, and were con
fident of their own discerning, and that they knew God's will,
and approved the things which were excellent, or tried the
things that differ (as it is in the margin) ver. 19. « And were
confident that they were guides of the blind, and a light to
them which are in darkness, instructors of the foolish, teach
ers of babes; and so took upon them to judge others." See
ver. 1, and 4 7, 18, 19, 20.
A.nd how arrogant must the notion be, that they have, who
imagine they can certainly know others' godliness, when that
great Apostie Peter pretends not to say any more, concerning
Sjlvanus, than that he was a faithful brother, as he supposed ?

RELIGIOUS AFFECTlONB* 119
1 Peti V. 12. Though this Sylvanus appears to have been a
very eminent minister of Christ, and an evangelist, and a fa
mous Ught in God's Church at that day, and an intimate com
panion of the apostles. See 2 Cor. i, 19. 1 Thess. i, 1. and
2 Thessj i. 1.

-if

i^ART m.
Sf^eiuing nuhat are Distinguishing Signs. of Truly
Gracious and Holy Affections.
1 COME now to the second thing appertaining to the
trial of religious affections, which was proposed, viz. To take
notice of some things, wherein those affectio-ns that are spir
itual and gracious, do differ from those that .are' not so.
But before I proceed directly to the distiriguishing charac
ters, I would previously mention some things which I desire
'May be observed,' concerning the marks I shall lay down,
1. That I am far from undertaking to give such .sighs of
gracious affections, as shall be sufiicient to enable any certain
ly to distinguish trufl affection from false in others ; or td de
termine positively which of their neighbors are true profesr
Bors, and which are hypocrites. In so doing, I should be
guilty of that arrogance Which I have been condemning.
Though it be plain, that Christ has given rules to all Christ*
ians, to enable them to judge of professors of religion, whom
th ey are concerned ¦with, so far as is necessary for their own
safety, and to prevent their being led into a snare by false
teachers, and false pretenders to religion ; and though it be
also beyond doubt, that the scriptures do abound with rules,
which may be very serviceable to ministers, in counselling
and conducting souls committed to their care, in things ap
pertaining to their spiritual and eternal state ; yet it is also
evident, that it was never God's design to give us any rules,
by which we may certainly know, wliP of our fellpw prpfes-

120 RELIGIOUS AEFECTIo:NS,
sors are his, and to make a fuU and clear separation betweerif
sheep and goats ; bat that, on the contrary, it was God's de
sign to reserve this to himself, as his prerogative. And there
fore no such distinguishing signs as sliall enable ChristiahSi-or
miritsters to do this, are ever to be expected to the world's
end : For no more is ever to be expected from any signsf
that are to be found in the word of God, or gathered from it,
than Christ designed them for.
2. No such signs are to be expected, that shall be sufficient
to enable those saints certainly to discern their Own good es
tate, ¦^ho are very low in grace, or are such as have much de-'
parted froiri God, and are fallen into a dead, carnal,, and un
christian frame. It is not agreeable to God's design, (as has
been already observed) that such should know their good es
tate : Nor is it desirable that they should ; but, on the con^
trary every way best that they should not; and we have'
leason to bless God, that he has made no provision that' such
should certainly know the state that they are in, ariy other way
than by first coming out of the ill frame and way they are in.
Indeed it is not properly through the defectof the signs given
in the word of God, that every saint living, whether strong or
weak, and those who are in a bad frame, as well as others, tan-
not certainly know their good estate by them. For the rule^
in themselves are certain and infallible, and every saint has,
or has had those things in himself, which are sure evidences
of grace ; for every, even the least act of grace is so. But it is
through his defect to whom the signsare given. There is a
twofold defect in that saint who is very low in grace, or in an
ill frame, which makes it impossible for him to know certain
ly that he has true grace, by the best signs and rules which .
can be given him. First, a defect in the object, or the quali
fication to be viewed and examined. Ldo not mean an essen
tial defect ; because I suppose the person to be a real saint ;
but a defect in degree : Grace being very small, cannot be
clearly and certainly discerned and distinguished.
Things that are very small, we cannot clearly discern their
form, or distinguish them one from anether ; though, as they
are in themselves, their form may be very different. Therp-

RELIGIOUS AFFECTIONS. 121
is doiibriess a great difference between the body of man, and
the bodies of other animals, in the first conception in the
womb I But yet if we should view the different embryos, it
might not be possible for us to discern the difference, by rea
son of the imperfect state of the object ; but as it comes to
greater perfectidn, the difference becomes very plain. The
difference between creatures of very contrary qualities, is not
So plainly to be seen while they are very young ; even after
they are actually brought forth, as in their more perfect state.
The difference between doves and ravens, or doves and vul
tures, when they first come oUt of the egg, is not so e^vident ;
but as they grow to their perfection, it is exceeding great and
manifest. Another defect attending the grace of thdse I am
speakingofis its being mingled with so much corruption, which
clouds and hides it, and makes it impossible for it certsdnly to
be known. Though different things that are before us, may
have in themselves many marks thoroughly distinguishing
them one from another ; yet if we see them only in a thick
smoke, it may nevertheless be impossible to distinguish them.
A fixed star is easily distinguishable from a comet, in a
clear sky ; but if we view them through a cloud, it may be
impossible to see the difference. When true Christians are
in an ill frame, guilt lies on the conscience ; which will bring
fear, and so prevent the peace and joy of an assured hope.
Secondly i There is in such a case a defect in the eye. As
the feebleness of grace and prevalence of corruption, obscures
the object ; so it enfeebles the sight ; it darkens the sight
as to all spiritual 'objects, of which grace is one. Sin is like
Some distempers of the eyes, that make things to appear of
different colors from |those which properly belong to them,
and like many other distempers, that put the mouth out of
taste so as to disenable it from distinguishing good and whole
some food from bad, but every thing tastes bitter.
Men in a corrupt' and carnal frame, have their spiritual
senses in but poor plight for judging and distinguishing spir
itual things. '
For these reasons no signs that can be given, will actually
satisfy persons in such a case : Let the signs that are given
Vol. IV. Q

1^2 RELIGIOUS AFFECTIONS.
be never so gdod and infallible, and clearly laid down, they
will not serve them. It is Uke giving a man rqles, how to
distinguish visible objects in the dark ; the thingsithemselves
may be very different, and their differer ,e may be very well
and distinctly described to him ; yet al! Is insufiicient tP ena
ble him to distinguish them, because he is in the dark. And
therefore many persons in such a case spend time in a fruit
less labor, in ' poring on past experiences, and examining
themselves by signs they hear laid down from the pulpit, or
that they read in books ; when there is other work for them
to do, that is much more expected of them ; which, while
they neglect, all their self examinations are like to be in vain
if they should spend never so much time in them. The ac
cursed thing is to be destroyed from their camp, and Achan
to be slain ; and until this be done they wiU be in trouble.,
It is not God's design that men should obtain assurance
in any other way, than by mortifying corruption^ and in
creasing in grace, and obtaining the lively exercises of it 
And although self examination be a duty of great use and
importance, and by no means to be neglected ; ¦ yet it is not
the principal means, by which the saints do get satisfaction
of their good estate. Assurance is not to be obtained so
much by self examination, as by action. The Apostle Paul
sought assurance chiefly this way, even by " forgetting the
things that were behind, and reaching forth unto those things
that were before, pressing towards the mark for the prize of
the high calling of God in Christ Jesus ; if by any means he
might attain unto the resurrection of the dead." And it was
by this means chiefly that he obtained assurance, 1 Cor. ix.
26. « I therefore so run, not as uncertainly." He obtained
assurance of winning the prize, more by running, than by
considering. The swiftness of his pace did more towards his
assurance of a conquest, than the strictness of his examina
tion. Giving all diligence to grow in grace, by adding to
faith, virtue, &c. is the direction that the apostle Peter gives
us, for " making our calling and election sure, and having an.
entrance ministered to us abundantly, into Christ's everlast-

RELIGIOUS AFFECTIONS. 123
ing kingdom ;" signifying to us, that withput this, pur eyes
will be dim, and we shall be as men in the dark, that cannnt
plainly see things past pr tP cpme, either the forgiveness oi
our sins past, or our heavenly inheritance that is future, and
faroff, 2Pet.i.5....U.*
Therefore, though good rules to distinguish true grace
, from counterfeit, may tend tp cpnvince hypncrites, and be pf
great use to the saints, in many respects ; and ampng other
benefits may be very useful to them to remove many needless
scruples, and establish their hope ; yet I am far from pre
tending to lay down any such rules, as shall he sufficient of
themselves, without other means, to enable all true saints to
see their good estate, or as supposing they should be the prin
cipal means of their satisfaction.
S. Nor is there much encouragement, in the experience
of present or past times, to lay down rules or marks to distin
guish between true and false affections, in hopes of convinc
ing any considerable number of that sort of hypocrites, who
have been deceived with great false discoveries and affections,
and are once settled in a false confidence, and high conceit of
their own ' supposed great experiences and privileges. Such
hypocrites are so conceited of their own wisdom, and so
blinded and hardened with a very great selfrighteousness (but
very subtle and secret, under the disguise of great humiUty)
and so invincible a fondness of their pleasing conceit, of their
great exaltation, that itusually signifies nothing at all to lay be
fore them the most convincing evidences of their hypocrisy.
Their state is indeed deplorable, and next to those that hstve
committed the unpardonable sin. Some of this sort of per
sons seem to be most out of the reach of means of conviction
• The way to know your godliness, is to renew the visible exercises of
gtace  The more the visible exercises of grace are renewed, the more cer
tain you will be. The mpre frequently these actings are renewed, the more
abiding and confirmed your assurance will be.
The more men's grac.e is multiplied, the more their peace is multiplied ;
2 Pet. i. 2. " Grace and peace be multiplied unto you, through the knowl
edge of God and Jesus Christ our Lord." Stoddard's Way to kr.oxo sincerity
and hypocrisy, p. 139 and 142.

124 RELIGIOUS AFFECTIONS.
and repentance. But yet the laying dovra good rules may be
a means of preventing such hypocrites, and of convincing
many of other kinds of hypocrites ; and God is able to con
vince even this kind, and his grace is not to be limited, nor
means to he neglected. And besides such rules may be of
use to the true saints, to detect false affections, which they
may have mingled with true ; and be a means of their re?
ligion's becoming more pure, and like gold tried in the fire,
Having premised these things, I now proceed directly to
take nptice of those things in which true religious' affections
are distinguished from false.
I. Affections that are truly spiritual and gracious, do arise
from those influences and operations on the heart, which are
spiritual^ supernatural, and divine.
I will explain what I mean by, these terms, whence will apr
pear their use to distinguish between those affections which
are spiritual, and those which are not so.
We find that true saints, or those persons who are, sanctifi
ed by the Spirit of God, are in the New Testament called
spiritual persons. And their being spiritual is spoken of as
their pecuUar character, and that wherein they are distin
guished from those who are not sanctified. This is evident,
because those who are spiritual are set in opposition to nat
ural men, and carnal men. Thus the spiritual man and
the natural man are set in opposition one to another, 1 Cpr.
ii. 14, 15. " The natural man receiveth net the things of
the Spirit pf God ; for they are foolishness unto him ; nei
ther can. he know them, because they are spiritually dis
cerned. But he that is spiritual judgeth all things." The
scripture explains itself to mean an ungodly man, or one
that has no grace, by a natural man : Thus the Apostle Jude,
speaking of certain ungodly men, that had crept in unawares
among the saints, ver. 4, pf his epistle> says vj 19. « These
are sensual, having not the Spirit." This the appstle gives
us a reason why they behaved themseh'es ih such a wicked'
manner as he had described. Here the word translated sen-
e«a/, inthe original is PsycMkoi; whichi is the very same,
which in those verses in 1 Cor. chap, ii.is translated natural.

RELIGIOUS AFFECTIONS, 125
In the like manner, in the continuation of the same dis
course, in the next verse but ene, spirithal men are opposed
to carnal men ; ¦which the connexion plainly shews mean
the same, as spiritual men and natural men, in the foregoing
verses ; " And I, brethren, could not speak unto you, as unto
spiritual, but as unto carnal ;" i. e. as in a great measure
unsanctified. That by carnal the apostle means corrupt and
unsanctified, is abundantly evident, by Rpm, vii, 25, and viu.
1, 4, 5, 6, 7, 8, 9, 12, 13. Gal. v. 16, tP the end. Col. U. 18.
Now therefore,, if by natural and carnal, in these texts, he in
tended unsanctified, then doubtless by spiritual, which is op
posed thereto, is meant salictified and gracious.
And as the saints are caUed spiritual in scripture, so we al
so find that there are certain properties, qualities, and princi
ples, that have the same epithet given them. So we read of
a « spiritual mind," Rom. vUi. 6, 7, and of " spiritual wisdom,"
Col. i, 9, and of" spiritual blessings," Eph. i. 3.
Now it may be observed, that the epithet spiritual, in these
and other parallel texts of the New Testament, is not used to
signify any relation of persons or things to the spirit or soul
of man, as the spiritual part of man, in opposition to the body,
which is the material part. Qualities are not said to be spir
itual, because they have their seat in the soul, and not in the
body : For there are some properties that the scripture calls
camai ot fleshly, which have their seat as much in the soul,
as those properties that are called spiritual. Thus it is with
pride and selfrighteousness, and a man's trusting to his own
-wisdom, which the apostle calls fleshly. Col. ii. 18. Nor are
things ealled spiritual, because they are conversant about
those things that are immaterial, and not corporeal. For so
was the wisdom of the wise men, and princes of this world,
conversant about spirits, and immaterial beings ; which yet
the apostle speaks of as natural men, totally ignorant of those
things that are spiritual, 1 Cor. chap, ii. But it is with rela
tion to the Holy Ghost, or Spirit of God, that persons or
things are termed spiritual in the New Testament. Spirit, as
the word is used to signify the third person in the Trinity, is
the substantive, of which is fprmed the adjective spiritual, in

\%6 RELIGIOUS AFFECTIONS,
the holy seriptures. Thus Christians are called spiritual per
sons, because they are born of the Spirit, and because of the
indwelling and holy influences pf the Spirit pf Gpd in them.
And things are called spiritual as related to the Spirit. of Gpd,
1 Cor. U. 13, 14. « Which things also we speak, not in the
Words which man's wisdom teacheth, but which the Holy
Ghost teacheth ; comparing spiritual things with spiritual.
But the natural man receiveth not the things of the Spirit of
God." Here the apostie himself expressly signifies, that by
spiritual things, he means the things of the Spirit of God,
and things which the Holy Ghost teacheth. The same is
yet more abundantly apparent by viewing the whole context.
Again, Rom. viii. 6. To be carnally minded, is death ; to be
spiritually minded, is life and peace. Thp apostle explains
what he means by being carnally and spiritually minded in
what follows in the 9th verse, and shews that by being spirit
ually minded, he means a' having the indwelling and,holy in- ,
fluences of the Spirit of God in the heart. " But ye are.not in '
the flesh, but in the Spirit, if so be the Spirit of God dwell in
you. Now if any man have not the Spirit of Christ, he is
none of his." The same is evident by all the context. But
time would fail to produce all the evidence there is of this, in
the New Testament.
And it must be here observed, that although it is with rela
tion to the Spirit of God and his influences, that persons and
things are called spiritual ; yet not all those persons who are
subject to any kind of influence of the Spirit of God, are or- '¦
dinarily called spiritual in the New Testament. They- who
have only the common influences of God's Spirit, are not so
called, in the places cited above, but only those who have the
special, gracious, and saving influences of God's Spirit ; as
is evident, because it has been^ already proved, that by spirit
ual men is meant gpdly men, in ppppsition to natural, carnal,.*
and unsanctified men. And it is most plain, that the apostle
by spiritually minded, Rpm. viii. 6, means graciously minded.
And though the extraordinary gifts of the Spirit, which nat
ural men might have, are sometimes called spiritual, because
they are from the Spirit ; yet natural men, whatever gifts of

RELIGIOUS AFFECTIONS; 127
the Spirit they had, were not in the usual language of the
New Testament, called spiritual perspns. For it was not by
men's having the gifts of the Spirit, but by their having the
virtues of the Spirit, that they were called spiritual ; as is ap.
parent by' Gal. vi. L "Brethren, if any man be overtaken
in a fault, ye which are spiritual, restore such an one in the
spirit off meekness." Meekness is one of those virtues which
the apostle had just spoken of, in the verses next precedingj
shewing what are the fruits of the Spirit. Those qualifica
tions are said to be spiritual in the language of the New Tes
tament, which are truly gracious and holy, and peculiar to
the saints.
Thus when we read of spiritual wisdom and understanding,
(as in CpI. i. 9, « We desire that ye may be filled with the
knowledge of his will, in all wisdom and spiritual under
standing") hereby is intended that wisdom which is gracious,
and from the sanctifying influences of the Spirit of God.
For doubtless, by spiritual wisdom is meant that which is op
posite to what the scripture calls natural wisdom ; as the
spiritual man is opposed to the natural man. And therefore
spiritual wisdom is doubtless the same with that wisdom
which is from above, that the Apostle James speaks of, Jam.
iii. 17, « The wisdom that is from above, is first pure, then
peaceable, gentle, &c. for this the apostle opposes to natural
wisdom, ver. 15. " This Wisdom descendeth not from above,
but is earthly, sensual"....the last word in the original is the
same that is translated natural, in 1 Cor. U. 14.
So that although natural men may be the subjects of many
influences of the Spirit of God, as is evident by many scrip
tures, as Numb. xxiv. 2, t Sam. x. 10, and xi. 6, and xvi. 14,
1 Cor. xiii. 1, 2, 3. Heb. vi. 4, 5, 6, and many others; yet
they are not, in the sense of the scripture, spiritual persons ;
neither are any of those effects, common gifts, quaUties, or
affections, that are from the influence of the Spirit of God. up
on them, called spiritual things. The great difference lies in
these two things.
1, The Spirit of God is given to the true saints to dwell in
them, as his proper lasting abode ; and to influence their

125 RELIGIOUS AFFECTIONS.
hearts, as a principle of new nature, or as a divine supernat*
ural spring pf life and actipn. The scriptures represent the
Holy Spirit not only as mnving, and pccasidnally influencing
the saints, but as dweUing in them as his temple, his proper
abode, and everlasting dweUing place, 1 Cor. ui. 1&- 2 Cor.
vi. 16. John xiv. 1 6, 1 7. And he is represented as being there
so nnited to the faculties of the soul, that he becomes there a
principle or spring of new nature and life.
So the saints are said to live by. Christ Uving in themi Gal.
ii. 20. Christ by his Spirit not only is in them, bnt lives in
them ; and so that they live by his life ; so is his spiidt unit-
ed to them, as a principle of life in them ; they do not only
drink living water, but this " living water becomes a weU' or
fountain of water," in the soul, " spring;ing up into spmtual
and everlasting life," John iv, 14, and thus becomes a princi
ple of li.fe in them : This living water, this evangelist;' him
self explains to intend the Spirit of God,. Chap. vu. 38, 39.
The light of the Sun of righteousness does not only shine up
on them, but is so communicated to them that they shine also,
ahd become littie images of that Sun which shines upon
them ; the sap of the true 'vine is riot only conveyed into
them, as the sap of a tree may be conveyed into a vessel, but
is conveyed as sap is from a tree into one of its Uving branch-*!
GS, where it becomes a principle of life. The spirit of God
behig thus communicated and united to the saints, they are
from thencC' properly, denominated from it, and are called
spiritual. On the other hand, though the Spirit of God may many
ways influence natural men ; yet because it is not thus Com
municated to them, as an indwelling principle^ they do not^
derive any denomination or character from it ; for, there be
ing no union, it is not their own. Th^ light may shine upon
a body that is very dark or black ; and though that body be
the subject of the light, yet, because the light becomes no
principle of Ught in it, so as to cause the body to shine, hence
that body does not properly receive its denomination from it,
so as to be called a lightsome body. So the Spirit of Gpd
acting upon the soul only, without communicating itself to be

RELIGIOUS AFFECTIONS. 129
an active principle in it, cannot dendminate it spiritual. A
body that continues black, may be said not to have light,
though the light shines upon it : So natural men are said
" npt to have the Spirit," Jude 19, sensual or natural (as the
word is elsewhere rendered) having not the Spirit.
2. Another reason why the saints and their virtues are
called spiritual (which is the principal thing) is, that the
Spirit of God, dweUing as a vital principle in their souls,
there produces those effects wherein he exerts and commu
nicates himself in his own prpper nature. Hnliness is the
nature of the Spirit of God, therefore he is called in scripture
the Holy Ghost, Holiness, which is as it were the beauty
and sweetness of the divine nature, is as much the proper na
ture of the Holy Spirit, as heat is the nature of fire, or sweet
ness was the nature of that holy anointing nil, which was the
principal type pf the Hply Ghost in the Mosaic dispensation ;
yea, I may rather say, that holiness is as much the proper
nature of the Holy Ghost, as sweetness was the nature of the
sweet odour of that ointment. The Spirit of God so dwells in
the hearts of the saints, that he there, as a seed or spring of
life, exerts and communicates himself, in this his sweet and
divine nature, making the spul a partaker of God's beauty
and Christ's joy, so that the saint has truly fellovvship with
the Father, and with his Son Jesus Christ, in thus having the
communion or participation of the Holy Ghost. The grace
which is in the hearts of the saints, is of the same nature with
the <Uvine hoUness, as much as it is possible for that holiness
to be, which is infinitely less in degree ; as the brightness
that is in a diamond which the sun shines upon, is of the
same nature with the brightness of the sun", but only that it is
{IS nothing to it in degree. Therefore Christ says, John iii. 6.
" That which is born of the Spirit, is spirit ;" i. e. the grace
that is begotten in the hearts of the saints, is something of the
same nature with that Spirit, and so is properly called a spir
itual nature ; after the same manner as that which is born of
the flesh is flesh, or that which is bom of corrupt nature is
corrupt nature.
Vol. IV. R.

130 RELIGIOUS AFFECTIONS.
But the Spirit pf Gpd never influences the minds pF natural
men after this manner. Thpugh he may influence them
many ways, yet he never, in any of his influences, communi
cates himself to them in his own proper nature. Indeed he
never acts disagreeably to his nature, either on the minds of
saints or sinners : But the Spirit of God may act upon men
agreeably to his own nature, and not exert his proper nature
in the acts and exercises of their minds : The Spirit of God
may act so, that his actions may be agreeable to his nature,
and yet may not at all communicate himself in his proper na
ture, in the effect of that action. Thus, for instance, the Spirit
of God moved upon the face of the waters, and there was
nothing disagreeable to his nature in that action ; but yet he
did not at all communicate himself in that action, there was
nothing of the proper nature of the Holy Spirit in that motion
of the waters. And so -he may act upon the miridsofmen.
many ways, and not communicate himself any more than
when he acts on inanimate things.
Thus not only the manner pf the relatipn pf the Spirit, whp
is the operater, to the subject -of his operations, is different ;
as the Spirit operates in the saints, as dwelUng in them, as an
abiding principle of action, whereas he doth not so operate ,
upon sinners ; but the influence and operation itself is differ- ;
ent, and the effect wrought exceeding different. So that not
only the persons are called spiritual, as having the Spirit of
God dwelUng in them ; but those qualifications, affections,
and experiences, that are wrought in them by the Spirit, are
also spiritual, and therein differ vastly in their nature and kind
from all that a natural man is or can be the subject of, while
he remains in a natural state ; and also from all that men or
devils can be the authors of. It is a spiritual, work in this
high sense ; and therefore above all other works is pecuUar
to the Spirit of God. There is no work so high and excel
lent ; for there is no work wherein God doth so much com
municate himself, and wherein the mere creature hath, in so
high a sense, a participation of God ; so that it is expressed
in scripture by the saints, « being made partakers of the di
vine nature," 3 Pet. i, 4, and " having God dwelling in thfem,.

RELIGIOUS AFFECTIONS,- ISl
. and they in God," I John ir, 13, 15, 16, and chap, iii, 21,
<' and having Christ in them," John xvu. 21, Rom, viii. 10,
" being the temples nf the Uving Gpd,'' 3 Cor. vi. 16, « living
by Christ's Ufe," Gal. ii, 20, « being made partakers pf Gpd's
hpliness," Heb. xii. 10, « having Christ's Ipve dwelling in
them," Jphn xvii, 26, « having his jny fulfilled in them,"
John xvii. 13," seeing light in God's light, and being made
to drink of the river pf Gpd's pleasures," Psal, xxxvi. 8, 9,
« having fellpwship with Gpd, or communicating and partak
ing with him (as the ¦word sigmfies) 1 John i. 3, Not that
the saints are made partakers of the essence of God, and so
are.g-odded with God, and .christed with Christ, according to
the abominable and blasphemous language and notions of
some heretics : But, to use the scripture phrase, they are
made partakers of God's fulness, Eph. iii, 17, 18, 19, John i.
16, that is, of God's spiritual beauty and happiness, according
to the measure and capacity of a creature ; for to it is evident
the word fulness signifies in scripture language. Grace in
the hearts of the saints, being therefore the most glorious
work of God, wherein he communicates ,of the goodness of
Jiis nature, it is doubtless his'peculiar work, and in an emi
nent manner, above the power of all creatures. And the
influences of the Spirit of God in this, being thus peculiar
to God, and being those wherein God does, . in so high a
manner, communicate himself, and make the creature par
taker of the divine nature (the .Spirit of God communicating
itself in its own proper nature) this is what I mean by those
influences that are divine, ¦ivhen I say that " truly gracious
affections do arise from those influences that are spiritual and
divine." The true saints enly have that which is spiritual ; pthers
have npthing which is divine, in the sense that has been spok
en of. "They not only have npt these cpmmunicaticMiis pf th©
Spirit pf God in so high a degree as the saints, but have noth
ing of that nature or kind. For the Apostle James tells us,
that natural men have not the Spirit ; apd Christ teaches the
necessity of a new birth, or of being born of the Spirit, from
this, that he that is born of the flesh; has pnly flesh, and no

132 REL1GI6U& AFFECTIONS.
spirit, John in. 6, They have not the Spirit of God dweflitig ¦»'
in them in any degree ; for the apostle teaches, that all who
have the Spirit of God dweUing in them, are Some of his,
Rom. viii. 9.,..1 1. And an having the Spirit of God is spok^
en of as a certain sign that persons shall have the eternal in
heritance ; for it is sppken of as the earnest pf it, 2 Cpr. i. 22,
and V. 5, Eph. i. 14, and an having any thing of the Spirit is
mentioned as a sure sign of being in Christ, 1 John iv. 13.
" Hereby know we that we dwell in him, because he hath giv
en us of his Spirit." Ungodly men not only have not so much
of the divine nature as the saints, but they are not partakere .
of it ; which implies that they have nothing of it ; for a being
partaker of the divine nature is spoken of as the peculiar
privilege of the true saints, 2 Pet. i, 4. Ungodly men are not
" partakers of Gdd'S holiness," Iteb. xii. 10. A natural man
has no experience of any of those things that are Spiritual :
The appStle teaches us, that he is so far frpm it, that he knows j
nothing about them, he is a perffect stranger to them, the talk
about such things is all foolishness and nonsense to him, he
knows not what it means, 1 Cor. ii. 14. « The natural man
receiveth not the things of the Spirit of God ; for thfcy are
foolishness to him : 'Neither can he know them, because they
are spiritually discerned." And to the like purpose Christ
teaches us that the world is wholly unacquainted with tlie
Spirit of God, John xiv. 17. « Even the Spirit of truth, whpm
the wprld canndt receive, because if seeth him ndt, neither
knoweth him." And it is further evident, that natural men
have npthing in them of the same nature with the true grace
6f the saints, because the apostle teaches us, that those of
them whp go farthest in religion have no charity, or true
Christian love, 1 Cor. chap. xiii. So Christ elsewhere re
proves the Pharisees, those high pretenders to religion, that
they « had not the love of God in them," John ¦v. 42. Hence
natural men have no communion or fellowship with Christ, or
participation with him. (as these words signify) for this is
spoken of as the peculiar privilege of the Saints, 1 John i. S,
logether with ver. 6, 7, and 1 Cor. i. 8, 9. And the scripture
bpeaks of the actual being of a gracious principle in the soulj

RELIGIOUS AFFECTIONS. 13S
though in its first beginning, as a seed there planted, as in-
cpnsistent with a man's being a sinner, 1 Jphn iii, 9. And
natural men are represented in scripture, as having np spirit-
iial light, np spiritual life, and np spiritual being ; and there
fore conversion is often compared to ppening the eyes pf the
blind, raising the dead, and a work of creation (wherein crea
tures are made entirely new) and becoming new born child
ren. From these things it is evident, that those gracious influen
ces which the saints are subjects of, and the effects of God's
Spirit which they experience, are entirely above nature, al
together of a different kind frpm any thing that men find
within themselves by nature, or ©nly in the exercise of natur
al principles •; and are things "wrhich no improvement of those
qualifications, or principles' that are natura1,.no advancing oP
exalting them to higher degrees, and no kind of composition
of them, will ever bring men to ; because they not only differ
from, what is natural, and from every thing that natural men
experience, in degree and circumstances, but also in kind ;
and are of a nature vastly more excellent. And this is what
I mean, by supernatural, when I say that gracious affections
are from those influences that are supernatural.
From hence it follows, that in those gracious exercises and
affections which are wrought in the minds of the saints,
through the saving influences of the Spirit of God, there is
a new inward perception or sensation of their minds, entirely
different in its nature and kind, from any thing that ever their
ininds were the subjects of before they were sanctified. For
doubtless if God by his mighty power produces something
that is new, not only in degree and circumstances, but in its
whole nature, and that which could be produced by no exalt'^
ing, varying, or compounding cf what was there before, or by
adding any thing of the like kind ; I say, if God produces
-Something thus new in a mind, that is a perceiving, thinking,
conscious thing ; then doubtless something entirely new iS
felt, or perceived, or thought ; or, which is the same thing,
'there is some new sensation or perception of the mind, which
?s entirely of a new sort, and X'yhich could be produced by nft

134 .RELIGIOUS AFFECTIOJjS.
exalting, varying, or compounding of that kind of perceptions
or sensations which the mind had before ; or there is what
some metaphysicians call a newsimple idea. If grace be,in the
'sense above described, an entirely new kind of principle, then
the exercises of it are also entirely a new kind of exercis
es." And if there be in the soul a new sort of exercises which
it is conscious of, which the soul knew nothing of before, and
which no improvement, composition, or management of what
it was before conscious or sensible of, could produce, or any
thing like it ; then it follows that the mind has an entirely
new kind of perception or sensation ; and here is, as it were,
a new spiritual sense that the mind has, or a principle of a new
kind of perception or spiritual sensation, which is in its whole
nature different from any former kinds of sensation of the
mind, as tasting is diverse from any of the other senses ; and
isomething is perceived by a tme saint, in the exercise of this
new sense of mind, in spiritual and divine things, as entirely
diverse from any thing that is perceived in theln, by natural
men, asthe sweet taste of honey is diverse from the ideas men
have of honey by only looking on it, and feeling of it. So
that the spiritual perceptions which a sanctified and spiritual',
person has, are not only diverse from all that natural men have
after the manner that the ideas or perceptions of the same
sense may differ one from another, but rather as the ideas and
sensations of different senses do differ. Hence the work of
the Spirit of God in regeneration is ofteri in scripture com
pared to the giving a new sense, giving eyes to see, and ears
to hear, unstopping the ears of the deaf, and opening the
eyes of them that were born blind, and turning from darkness
tintp light. And because tins spiritual sense is immensely
the most noble and excellent, and that without which all oth
er principles of perception, and all our facilities are useless
and vain i therefore the giving this new sense with the bles
sed fruits and effects of it in the soul, is compared to a rtdsing
the dead, and to a new creation.
This new spiritual sense, s-nd the new dispositions that afe
tend it, are no new faculties^but are new principles of nature.
I use the word principles for want pf a word of a mor«

RELIGIOUS AFFECTIONS. 133
' deterriiinate significatiph. By a principle of nature in this
' place, I mean that foundation which is laid in nature, cith
er old or new, for any particular manner or kind of exer
cise of the faculties of the spul ; pr a natural habit or fuunda-
tipn for actipn, giving a persnn abiUty and disppsitiprt tp, exert
the faculties in exercises of such a certain kind ; so that to
exert the faculties in that kind of exercises may be said to be
his nature. So this nev? spiritual sense is not a new faculty
of understanding, but it is a new foundation laid in the nature
of the soul, for a new kind of exercises of the same faculty of
understanding. Sp that new holy disposition of heart that at
tends this new sense is not a new faculty of will, but a founda
tion laid in the nature of the soul, for a new kind of exercis
es of the same faculty of will. .
The Spirit of God, in all his operations upon the minds of
natural men, only mpves, iriipresses, assists, improves, or
some ¦way acts upon natural principles ; but gives no new
spiritual principle. Thus when the Spirit of God gives a
natural man visions, as he did Balaam, he only impresses a
natural principle, viz. the sense of seeing, immediately ex
citing ideas of that sense ; but he gives no new sense ; nei
ther is there any thing supernatural, spmtual, or divine in it.
So if the Spirit of Gdd impresses on a man's imagination,
either in a dream, or when he is awake, any outward ideas of
any of the senses, either voices, or shapes aiid colors, it is on
ly exciting ideas of the same kind that he has by natural prm-
ciples and senses. So if God reveals to any natural man any
secret fact ; as, for instance; something that he shairhereaf-
ter see or hear ;-¦ this is not infusing or exercising anynew
spiritual principle, or giving the ideas of any new spiritual
sense ; it is only impressing in an extraordinary manner, the
ideas that will hereafter be received by sight and hearing 
So in the more ordinary influences of the Spirit of God on the
hearts pf sinners, he only assists natural principles to dp the
same work to a greater degree, which they do of themselves
by nature. Thus the Spirit of God by his common influen
ces may assist men's natural ingeniosity, as he assisted Beza-
kel apd Aholiab in the cflrious works of Oie tabernacle : So

136 RELIGIOUS AFFECTIONS.
he may assist men's natural abilities in political affairs, and
improve their opurage and pther natural quaUficatipns, as he
is said tp have put his spirit on the seventy elders and on Saul,
so as to give him another heart : So God may greatly assist
natural men's reason, in their reasoning about secular things,
or abput the doctrines of reUgipn, and may greatiy advance
the clearness pf their apprehensions and notions of things of
reUgion in many respects, without giving any spiritual sense.
So in those awakenings and convictions that natural men may
have, God only assists conscience, which is a natural principle
to do that work in a further degree, which it naturally does.
Conscience naturally gives men an apprehension of right and '
wrong, and suggests the relation there is between right and
wrong, and a retribution : The Spirit of God assists men's
consciences to do this in a greater degree, helps conscience
against the stupifying influence of worldly objects and their
lusts. And so many other ways might be mentioned wherein
the' Spirit acts upon, assists, and moves natural principles ;
but after all, it is no mpre than nature moved, acted and im
proved ¦; here is nothing supernatural and divine. But the
Spirit of God in his spiritual influences on the hearts of his
saints, operates by infusing or exercising new, divine, and
supernatural principles ; principles which are indeed a new
and spiritual nature, and principles vastly more noble and ex
cellent than all that is in natural men. ^
From what has been said it follows, that all spiritual and
gracious affections are attended with, and do arise from some
apprehension, idea, or sensatipn of mind, which is in its whole
nature different, yea, exceeding different, from all that is, or
can be in the mind of a natural man ; and which the natural
man discerns nothing of, and has no manner of idea of (agree
able to 1 Cor. ii. 14.) and conceives of no more than a man
without the sense of tasting can conceive of the sweet taste of
hpney, pr a man without the sense of hearing can conceive
of the melody of a tune, or a man born blind can have a no
tion of the beauty of the rainbow.
But here two things must be observed, in order to the
right understanding of this.

RfeLiGlOUS AFFECTIONS. m
' f. On the one hand it must be Observed, that not every
thing ¦\lvhich in any respect appertains to spiritual affecticns,
is new and entirely different frpm what natural men can con
ceive of, and dd experience ; some things are common to gra-'
ciouS affections with other affections ; triany circumstances, ap
pendages and effects are common. Thus a saint's love to God
has a great many things appertaining toit, which are common
with a man's natural love to a near relation ; love td God makes
A man h'dve desires of the honor of God, and a desire td
please him ; so does a natural man's love td his friend make
Mm desire his honor, and desire' to please him ; love to Gdd
causes a man to delight in the thdUghts df Gdd, and to delight
in the presence pf God, and to desire conformhy td God, arid
the enjoyment of Gpd ;' and sp it is with a man's lovC tP his
friend ; and many other things might be mentiened ¦which are
commen to both.^ But yet that idea ¦which the saint has of the
loveliness pf Gpd, and that sensation, and that kind of delight
he has in that view, which is as it Were the marrow and quin-
tescence of his love, is peculiar, and entirely diverse from any
thing that a natural man has, or can have any notion of. And
even in those things that seem td be common, there is some
thing peculiar ; both spiritual and natural', cause desires after
the object beloved ; but they be not the same sort of desires :
There is a sensation of soul in the spiritual desires of one
that loves God, which is entirely different from all natural de-
, sires : Both spiritual love and natural love are attended with
delight in the object beloved ; but the sensations of deUght
are ndt the same, but entirely, and exceedingly diverse. Nat-
tlral men may have conceptions df ihany things about spiritu
al affectipns ; but there is something in them which is as it
Were the nucleus, or kernel of them, that they have no more
Conception of, than one born blind, has of Colors.
It may be clearly illustrated by this : We will suppose two
men ; one is bom without the sense of tastings the pther ha»
It ; the latter Ipves hpney, and is greatly deUghted in it, bec
cause he knpws the sweet taste of it ; the other loves certain
sounds and colors ; the love of each has many things that
appertain to it, which is common ; it causes both to desir©
Vol. IV. S

188 RELIGIOUS affections;
and delight in the object beloved, and causes grief Avhen it is
absent, i&c. but yet that idea or sensatipn which he who,
knows the taste of honey has of its exceUency and sweetness,'
that is the foundation of his love, is entirely different from any
thing the other has or can have ; and that delight which he
has in honey, is wholly diverse froi» any thing that the other,
can conceive of, though they both deUght in their beloved-
objects. So both these persons may in some respects love,
the same object : The one may love a delicious kind.of fruit,
which is beautiful, to the eye, and of a delicious taste ; not..
only because he has seen its pleasant colors, but knovvs.,its
sweet taste ; the other, perfectly ignorant of this, loves it
only for its beautiful colors ; there are many things seen, in
some respect, to be cdmmon to both ; both love, both desire,
and both delight ; but the love and desire, and delight of the,
one, is altogether diverse from that of the other. The differ
ence between the love of a natural man and a spiritual man is
like to this .;. but only it must be observed, that in one respect
it is vastly greater, viz. that the kinds of excellency which>are
perceived in spiritual objects, by these different kinds of per
sons, are in themselves vastly more diverse than the different
kinds of excellency perceived in delicious fruit, by a tasting
and a tasteless man ; and in another respect it may not be so
great, viz. as the spiritual man may have a spiritual sense or
taste, to perceive that divine and most peculiar excellency
but in small beginnings, and in a very imperfect degree.
2. On the other hand, it must be- observed, that a natural
man may have those religious apprehensions and affections^.
which may be in many respects very new and surprising to
him, and what before he did npt conceive of ; and yet if what
he experiences be nothing Uke the exercises of a principle of
new nature, or the sens»tions of a new spiritual sense ; his
affections may be very new, by extraordinarUy moving natur
al principles in a very new degree, and with a great maay
new circumstances, and a new cooperation of natural affec
tions, and a new composition of ideas ; this may be from some
extraordinary powerful influence of Satan, and some great
delusion; but there is nothing but nature extraprdinarilj:,

RELIGIOUS AFFECTIONS. 139
acted. As if a poor man that had always dwelt in a cottage,
and hadnever looked beyond the obscure vUlage where he
¦was bom, should in a jest be taken to a magnificent city and
prince's court, and there arrayed in princely robes, and set on
the throne, with the crown royal on his head, peers and no
bles bov?ing before him, and should be made to believe that
he was now a glorious monarch ; the ideas he would have,
and the affections he would experience, wpuld, in many re
spects be very new, and such as he had no imagination of be
fore ; but all this is no more than extraordinarily raising and
exciting natural principles, and newly exalting, varying, and
compounding such sort of ideas, as he has by pature 5 here
is nothing Uke giving him a new sense.
Upon the whole, I think it is clearly manifest, that all truly
gracious affections do arise from special and peculiar influenc
es of the Spirit, working that sensible effect or sensation in
the souls of the saints, which are entirely different froiri all
that is possible a natural man should experience, not only dif
ferent in degree and circumstances, but different inijs whole
nature ; so that a natural man not only cannot experience
that which is in^viduaUy the same, but cannot experience
any thing but what is 'exceeding diverse, and immensely be«
low it, in its kind ; and that which the power of men or dev
ils is not sufficient to produce the like of, or any thing of the
same nature,
I have insisted largely on this matter, because it is of great
importance and use, evidently to discover and demonstrate
the delusions of Satan, in many kinds of false religious affec
tions, which multitudes are deluded by, and probably have
been in all ages df the Christian church ; and to settle and
determine many articles of doctrine, concerning the operas-
tions of the Spirit of God, and the nature of true grace.
No^w, therefore, to apply these things to the purpose of
tjiis discourse.
From hence it appears, that impressions which some have
made on their imagination, or the imaginary ideas which they
have of God, or Christ, or heaven, or any thing appertaining
to religion, have nothing in them that is spiritual, pr of the

14» RELIGIOUS AFFECTIONS.
nature of true grace. Though such things may attend what
is spiritual, and be inixed with it, yet ini themselves they have
nothing that is spiritual, nor are they any part of gracious, ex
perience. ' Here for the sake of commpn people, I wUl explain what
is intended by impressions on the imagination and imaginary
Ideas.! The imagination is that power pf the, mind whereby it
.can have a conception, or idea of things of an external or out'
ward nature (that is, of such sort of things as are the objects^
of the outward senses) when those things are not present, and '
be not perceived by the senses. It is called imagination
from the word itnage ; because thereby a person can have an
image of some external thing in his mind, when that thing
is not present in reality, nor any thing like it. AU such
things as we perceive by our five external senses, seeing, hear«
ing, smelling, tasting, and feeling, are external things : And
when a person has an idea or image of any of these sorts of
things in his mind, when they are not there, and- when he
does not really see, hearj smell, taste, nor feel them ; that is
to have an imagination- of them, and these ideas_ are imagina
ry ideas : And when such kinds of ideas are strongly impressr
ed upon the mind, and the image of them in the mind is very
lively, almost as if one saw them, or heard them, &c. that is
called an impression on the imaginatipn. i Thus colors and
shapes, and a form of countenanCe, they are outward things ;
because they are that sort of things whichare the objects pf
the outward sense of seeing ; and therefore when any person
has in his mind a lively idea of any shape, or color, or form of
countenance ; that is to have an imagination of those things.
So if he has an idea, of such sort of light or darkness, as he
perceives by the sense of seeing ; that is to have an idea of
outward Ught, and so is an imagination. So if he has an idea of
any marks made on paper, suppose letters and words- written
in a book ; that is to have an external and imaginary idea pf
such kind of things as we sometimes perceive by our bodily-
eyes. And when we have the ideas ot that kind of things
which we perceive by any pf the other senses, as of any sounds
or voices, pr wprds sppken j this is pnly to have ideas of nutr

RELIGIOUS AFFECTIONS. 1*|
ward things, viz. of such kind of things as are perceived by
the external sense of' hearing, and so that also is imagination.:
And when these ideas are livelily impressed, almpst as if they
•were really heard with the ears, this is to liave an impression
on the imagination. And so I might go on, and instance in
the ideas of things appertaining to the other three senses of
smeUing, tasting, and feeling:.
Many whp have had such things have very ignera^jtly sup
posed them to be of the nature of spiritual discoveries. The-y
have had lively ideas of some external shape, and beautiful
fbrm of cpuntenance ; and this they call spiritually seeing
Christ. Seme have had impressed upon them ideas-of a great
outward light ; and this they call a spiritual discovery pf God's ,
or Christ's glory. Some- have had ideas of Christ's hanging
en the cross, ,and his blood running from his wounds ; and
this they caU a spiritual sight of Christ crucified, and the way
of salvation by his blood. Some have seen him with.his arms
open ready to embrace them ; and this they call a discovery
of the sufficiency of Christ's grace and love. Some have had
lively ideas of heaven, and of Christ on his throne there, and
shining ranks of saints and angels ; and this they call ¦ seeing
heaven opened to them. Some from time to time have had
allvelyidea of a person of a beautiful countenance smiUhg
upon them ; and this they call a spiritual discovery of the
love of Christ to their souls, and tasting the love of Christ,
And they look upon it a sufficient evidence that these things,
are spiritual discoveries, and that they see them spirituaUyj
because they say they do. not see these things with their bod
ily eyes, but in their hearts ; for they can see them when
their eyes are shut. And in Uke riianner, the imaginations of
some have been impressed with ideas of the sense qf hear
ing, ; they have had ideas of words, as if they were spoken to
them, sometimes they are the words of scripture, and some
times other words : They have had ideas of Christ's Speaking
comfortable words to them. These things they have caUed
having the inward call of Christ, hearing the voice of Christ
spiritually in their hearts, having the witness oftiie Spirit, and
the inward testimony of the love of Christ, &c.

142 RELIGIOUS AFFECTIONS.
The common and less considerate and understanding sort
of people, are the more easily led inte apprehensions that
these things are spiritual things, because spiritual things be
ing invisible, and not things that can be pointed forth with the
finger, we are fofced to use figurative expressions in speak
ing of them, and to borrow names from external and sensible
objects to signify them by. Thus we call a clear apprehen^*
sion of things spiritual by the name oi light ; arid an having
such an apprehension of such or such things, by the name of
seeing such- things ; and the conviction of the judgment, and
the persuasion of the will, by the word of Christ in the gospel,
we signify by spiritually hearing the call of Christ : And the^
scripture itself abounds with such like figurative expressions.
Persons hearing these oftpn used, and having pres'sed upon.
them the nece;ssity of having their eyes opened, and having a
disco^very of spiritual things, and seeing Christ in his glory,
and having the inward call, and' the like, they ignorantly look
and wait for some such external discoveries, and imaginary
views as have been spoken of ; and when they have them are
confident, that now their eyes are opened, now Christ has dis
covered himself to them, and they are his children ; and •
hence are exceedingly aflected and elevated with their deliv
erance and happiness, and many kinds of affections are at
once set in a violent motion in them.
But il is exceedingly apparent that such ideas have nothing
in them which is spiritual and divine, in the sense wherein it
has been demonstrated that all gracious experiences are spir
itual and divine. These external ideas are in no wise of such
a sort, that they are entirely, and in their whole nature diverse >
from aU that men have by nature, perfectly different from, '
and vastly above any sensation which it is possible a man
should have by any natural sense or principle, so that in order
to have them, a man must have a new spiritual and divine,
sense given him, in order to have any sensations of that sort :
So far from this, that they are ideas of the same sort which
we have by the external senses, that are some of the inferioB
powers of the human nature; they are merely ideas of ex»
tcrnal objects, or ideas of that nature, of the same outward^'

RELIGIOUS AFFECTIONS. 143
sensitive kind ; the same sort of sensations of mind (differing
not in degree, but only in circumstances) that we have by
those natural principles which are common to us with the
beasts, viz, the five external senses. This is a low, miserable
notion of spiritual sense, to suppose that it is only a conceiv
ing or imagining that sort of ideas which we have by our ani-'
mal senses, which senses the beasts have in as great perfec.*
tion as we ; it is, as it were, a turning Christ, or the divina
nature in the snul, into a mere animal. There is nothing
wanting in th# soul, as it is by nature, to render it capable of
being the subject of all these external ideas, without any new
principles. A natural man is capable of having an idea, and
a lively idea of shapes, and colors, and sounds, when they are
absent, and as capable as a regenerate man is : So there is
nothing supernatural in them. And it is known by abundant
experience, that it is not the advancing or perfecting human
nature, which makes persons more capable of having such
lively and strong imaginary ideas, but that on the contraryi
the weakness of body and mind, and distempers of body,
make persons abundantly more susceptive of such impres
sions.* -'¦
As. to a truly spiritual sensation, not only is the manner of
its coming into the mind extraordinary, but the sensation it
self is totally diverse from all that men have, or can have, in
a state of nature, as has been shewn. But as tp these exter
nal ideas, though the Way of their coming into the mind is
sometimes unusual, yet the ideas in themselves are not the
better for that ; they are still of no different sort from what
men have by their senses ; they are of no higher kind, nor a
whit better. For instance, the external idea a man has now
* " Conceits and whimsies abound most in men of weak reason ; children,
¦nd such as are craci^ed in their.undecstanding, have most of thenl ; strength
of reason banishes them, as the sun does mists and vapors. But now the
more rational any gracious person is, by so much more is he B'xed and settled,
and satisfied in the grounds of religion ; yea, there is the highest and purest
reason in religion ; and when this change is wrought upon men, it is carried
•n jn a rational way, Isa, i. 1 8, John xix. 9." flavil's Preparation for Suf,
firings. Chap, yi. '

144 RELIGIOUS AEFECTIONS.
of Christ hanging on the cross, and sheddmg his bloody is n*
better in itself, than the external idea that the Jews his ene
mies ;had, who stood round his cross, and saw tMs with their
bodily eyes. The imaginary idea which men' have now of an
external brightness and glory of God, is no better than the
idea the wicked congregation in the wilderness had of the ex
ternal glory of the Lord at Mount Sinai, when they saw it
with their bodily eyes ; or any better than that idea which'
millions of cursed reprobates will have of the external glory
of Christ af the day of judgment, who shall see, and have a
very lively idea pf ten thpusand times greater external glnry
of Christ, than ever yet was cpnceived in any man's imagina
tion :* Yea, the image of Christ, which men conceive in' their
imaginationsi is not in its own nature, of any superior kind to
the idea the Papists conceive of Christ,, by the beautiful and
affecting images of him which they see in their churches i
(though the, way of their receiving the idea may not be so
bad) nor are the affections they have, if built primarily on
such imaginations, any better than the affections raised in the
ignorant people, by the sight of those images, which often
times are very great ; especially when these images, throng
the craft of the priests, are made to move, and speak, and
weep, and the likb.f Merely the way of persons receiving
•" If any man should see, and behold Christ really and immediately,
this is not the saving knowledge of him. I know the saints do know Christ
as if immediately present,; they.are not strangers by their distance : If others
have seen him more immediately, I will not dispute it. Bnt if ihey have
seen the Lord Jesus as immediately as if here on earth, yet Capernaum saw him
so ; nay, some of thenl were disciples for a time, and followed him, Johnvi.
And yet the Lord was hid from their eyes. Nay, all the world shall see hini.
in his glory, which shall amaze them ; and yet this is far short of having the
saving knowledge of him, which the Lord doth communicate to the elect. So
that though you see the Lord so really, as that you become familiar with him,
yet, Lijke xiii. e6. " Lord, have we not eatand drank," &c....aiidso peris^
Shepard's Par. of the Ten Virgins, P. I. p. 197, 198,
¦t " Satan is transformed into an angel' of light : And hence we have heard'
that some have heard voices ; some have seen the very blood of Christ drop
ping on them, and his wounds in his side ; Some have seen a great light shin
ing in the chamber ; some have been wonderfully affected With their'dreantt »

4'h^se i'magAnaryadiegBj dp ^qt alfer ,t,he nature pf the ideas'
thems^yes th»t ^re J-(sdeiwd ; let jthem be recieived in whait
way thpy Vill) they are |Sti)l J>^« esxt^iji^l ideas, or ideas o^
ftUtw^rd appearwicesa ^rid so ar,e ppt jspirituaJ, Yea, if men
-should actually lecej.^ such, external idje^s^bythe imwpdiate
^ower of the fliipjSt high God uppn .their niindjS, ithey 'vvpuld.
jiot be spiritual, they would be UP more th,a^ a cpmmpn worlf:
^f thp .Spiritjof Xipd j as is .^ yidfint in fact, in the inst^iAce qjf
Balaairi, who had impressed on his nrtirid; by God himself, 51
jifear iasftd Uvely oijtiiiiard representation pi" idea oif Jesus Christ,
#s "tthe Star rising out «f Jftcpbj when :he bes^rd the werds pf
^odj and Jsriejv the Jsnowledge of the Most IBigb, and saw the
jrisienjpfitbe Almighty, falUsg into a trance," Numb- xxiy,
,li5,,,1.7, but yetrhjSidnp manner.of spiiitual discovery of Christ ;¦
.that ©ay Star, aevjer^iritually rose jn his jieart, be being but
^,n^Uir^l:ia!>an. |Vnd.asFthes.e -exteisnal i'.ieas have nothirig divine (ir spiritiV
]^l in ikeir .nature, and jnpthing bwt what natural men, withou*
-any new 'prisiwples, are capable lOf; so there is nothing in
¦Jbfiiriaatase.^w^ioh require that .piecjiKar, inimitable and un?
jtar^ilieljed jexe^eise^of thejgl&rious power pf God, in nrderAo
iCbelr production, vsihichit has been .shewn there is in the prpp
(^'uctioniof true grace. There appears to he nothing in .their
nature above the p'bwer of the devil. It is certainly not above
jflie power of- Satan to suggest thoughts to men ; because oth-
¦jftrwiseAe could not tempt themitosiri. And if he can sugr
.g:est any thoughts or ideas at aU, .doubtless imagiriar.y ones, or
4deas 6f things jeaetemalj «are liot above his ppwer j''^ fpr the
^twe iii great ,di#tiiess liave hjd iiiward jwitn^S*, " Thy. sins are forgiven ;'*
.gnd. hence such liberty and joy, that.thpy.areiready to leap up apd,down^e
i^amber. O,^dultei'ousj;eneration I this is natural and usu^l with men, they
Would fain see Jesu}, and have him present to give them peace ; and,ben,ce
Papists have his images-. Wo to them that have no other manifested Christ,
iut such«n oni." Shepard's Par-able ofthi Ten Virgins, P. I. p. 198,
"¦» " Consider- how -difficult, yes and impossible it is to determine that such
A voice, vision, or^reveUtibn is of Cod,-;nd that Satan cannot feign or coun
terfeit it : ,3eeing:l>e.hath left po certain marks b,y.whloh.we.,naay distinguish
•oe.spirit.ftom apoj^er," -Plipitl's eaustf fij^ atrts ofifttiitfijttrrers, fiaijfe 14.
Voi. IV T

146 RELIGIOUS AFFECTIONS.
external ideas men have are the lowest sort of ideas. These
ideas may be raised only by impressions made on the body,
by moving the animal spirits, and impressing the brdn....
Abundant experience does certainly show, that alterations in
the body will excite imaginary or external ideas in the mind ;
as often, in the case of a high fever, melancholy, &c. These
external ideas are as much below the more intellectoal exer
cises of the soul, as the body is a less noble part of man than
-the soul.
And there is not only nothing in the nature of these exter
nal ideas or imaginations of outward appearances, from whence
we can infer that they are above the power of the devil ; but
it is certain also that the devil can excite, and often hath ex
cited such ideas. They were external ideas which he excit
ed- in the dreams and visions of the false prophets of old,
who were under the influence of lying spirits, that we often
read of - in scripture, as Deut. xiii. 1, 1 Kings xxii. 32. Isa.
xxvni. 7. Ezek. xiii. 7. And they were external ideas that
he often excited in the minds of the heathen priests, magi
cians and sorcerers, in their visions and ecstacies, and they
were external ideas that he excited in the mind of the man
Christ Jesus, when he shewed him all the kingdoms pf the
wprld, with the glory of themy when those kingdoms were
not really in sight.
And if Satan, or any created being, has power to impress
the mind with outward representations, then no particular
sort of outward representations can be any evidence of a di
vine power. Almighty power is no more requisite to repre
sent the shape pf man to the imagination, than the shape, of
any thing else : There is no higher kind of power necessary
to form in the brain one bodily shape or color than another*
It needs a no more glorious power to represent the form of
the body of a man, than the form of a chip or block ; though
it be of a very beautiful human body, with a sweet smile in his
countenance, or arms open, or blood running from the hands,
feet and side : That sort of po'Nver which can represent blaek
or darkness to the imagination, can also represent white and
shining brightness : The power and skiU which can well and,

RELIGIOUS AFFECTIONS. 147
exactly paint a straw, or a stick of wopd, on a piece of paper
or canvas ; the same in kind, pnly perhaps further imprpved,
will be sufiicient to paint the body of a man, ¦yvith great beauty
and in royal majesty, or a magnificent city, payed with gold,
•full of brightness, and a glorious thrpne, &c. Sp it is no
mpre than the same sprt of power that is requisite tP paint
-one as the other of these on the brain. The same sort of pow
er that can put ink upon paper, can put on leaf gold; So that
;it is evident to a dempnstratipn, if we supppse it tp be in the
.devil's power to make any sprt pf external representatipn at
.all on the fancy (as without doubt it is, and never any one
(questioned it who believed there was a devil, that had any
agency with mankind ;) I say, if sp, it is dempnstrably evi-
.dent, that a created power may e:?itend to all kinds of exter
nal appearances andldeas in the mind. From hence it again
clearly appears, that no .such tMngs have any thing in them
that is spiritual, supernatural, and divine^ in the sense in
'which it has'been proved that all truly gracious experiences
have. And though cxternal'ideas, through man's make and
frame, do ordinarily iin some degree attend spiritual experi
ences, yet these ideas are no part of their spiritual experi
ence, any .more thanthe.mption, of the blood, agd beating of
the pulse, that -attends, experiences, are a part of spiritual ex
perience. And though undoubtedly, through men's infirmi
ty in the present state, and especially through the weak con
stitution of some persons, gracious a'ffections which are very
strong,, do excite lively ideas in the'imagination ; yet it is also
undoubted, that when persons' affections .are founded on im
aginations, which is often the case, those affections are mere
ly natural and common, because they, are built on a founda
tion that is not spiritual ¦; and so are entirely different from
gracious affections, which, as has 'been proved, do evermore
arise from those operations that are spiritual and divine,.
These imaginations do oftentimes raise the carnal affec
tions of men to an exceeding great height ;* And no won-
* There is a remarkable passage of Mr. John Smith, in his discourse on
thc-shortness of a Pharisaic righteousness, p. 370, 371, of his select discourses,
,<lescribing that sort of religion which is built on such a foundation as I am

14« RtLIGIOUS AFFEC^IO^fi.
d'er, whfch the subjects of them liave ari ignorant, but ufldbttbt-
ing persuasiorij that they are divine ritianifeStati'ons, ¦\*'hich thfe
great Jehovah immediately mafees tP their soulsj therein giv
ing therii testi rtioidesiri an extraorcKrtary manner, of his high
arid pecuUar fa'ftdr.
here speaking of. I canni^t forbear transcribing the whole of it, Spea^ag
pf a sort ef Christians, whose life is nothing but a strppg energy of fancjf^he
says, " Lest their religion niight too grossly discover itself to be nothing else
¦but a piece of art, there nmy be sometimes such extraordinary moti'dris' stlfrfed
iip within them, ¦*hich may prevent all their own tho^nghlis, thad ihiy may
seem to be a true operation of thediviile Ufe; when ye^ all this is n6th4tigelse
but the energy qtf their own self Iqvc, touched with some ileslily apprehen-
*rons of divine ibings, and excited by theai. There are such things ii}' onl
Christian religion, when a carnal, unballowed mind takes the chair and gets
the expounding of them, may seem very delicious to the fleshly appetites of
ihen ; some doctrines aiid notion's of free grace arid justilicafion, the ihagriiH-
cerit titles'of sons of , God and hfei'rs of he^e'n, evejr flowing stieims of joy aijS
{ileasare that blessed souls sfhall sv^imin to all eternity, a ^^iridirs pandjse it
Jthe world to come, always springingup with well scented arid frSgrSnt beSii-
ties, a new Jerusalem paved with gold, and bjespangled with stars, coiJip.r6«
Jiending in its vast circuit such numberless varieties, th?t a busy curiosity may
speniii' itself about to all eternity. I doubt not but that set^etimes the most
fleshly and earthly men, that (ly in iAcir ambition to the pbiiip of ^is -vroViS, 5
may be so favisrfitd wild the conceits' df sUch things ai l%ese, thit fliey Half '.
seem to be made partakers of the powers of £h^ *?dr1ct to ooMe. I &>ubt not
:but that they might be much exalted with t^em, as the souls of crazed or 6ft^
^acted persons seem to be soi^etithes, when their fancies play with tbose
,quick and nimble spirits, which a distenipered frarne of body, and utinatural
heat in their h^ads, beget wjithin them. 'Thus may ifiese blazing coniets rise up
above the inopiT, and climb higtier than the sun ; whicB ye^, because they haVe
rib solid 'consistence of $eir 6^«^n, and are of a base and earthly alloy, WiU
fiobii vanish and fal-l down Sgain, Being only borne u^ by an extei^al force.
They linay seelii to themselves to have attained higher than those n6bie Christ
ians that are gently i^oved by the natural force ^f true goodness : Thay seeim ,
to hcpUniores Deo (i. e. mo.refuU of God) than thfosetha^t are really inforine4<
and actuated by the divine Spirit, and do move op steadily and constantly M
Jhe way towarcls heaven. As the seed that was sown in stbti^y ground, grevir
HP, arid lengthened out its blad'e faster, tbati fhat ¦which was sown jii the good
and frijitful soil. And as thfc motions ot our sehse, aiid fancy, ^Tid pisstotlSj
jwjiiie our souls are in this mortal condition, sunk, down deeply into the
body, are liiany tiines ibtir^ vigordils, and mak« sfrt^Hg^i^ itfiprirssibris upon
lis, than ffibse of the highei: ¦^'*ets H the sotil, which Sfe ittore stfbtle, ahd ffe-
mole from these mixed aninial p'ei'cl|>tidhi : 'Tbit d^'^^ottoa wHich is 'ittt^

AKtTGIOOS AFFECTIONS. U9
Agjdtr, it is evident from what has been observed and prov-
,«d of the manner in which gracipus pperatipns and effects' in
ihe heart are spiritual', supernatural amd divine, that the im-
immedSatie Snggestihg of the words of scripture to the mind
has ribthing in it which is spiritual.
I have had cccasi'bn to say som^thmg pf this akeady ; and
.^hat has been said may be sufficient toeyince it ; but if the
.I'efeider bears in mind what has been said concerning the na-
ftm-e of spiritual influences and effects, it ¦yrill be more abmid-
antly manifest that this is no spiritual effect. For I suppose
.{here is Wo person pf commpn understandiwg, who' will say or
imagine that the bringing 'words (let them be what words'
they will) to the minds is an effect of that nature which it is
impossible the rtiind of a ns^tural man, while he remains hi a
state of nature, should be the subject of^ or any thing like it ;
ist that it requires any new divine sense in the soul ; or that
the br&ig&ig sounds or letters to the mind, is an effect of sa
iHlttei, May seem to liave mo,Fe energy and, life in it, than that which gently,
and with a more delicate kind of touch spreads itself iipon the understanding,
and from the^qe mildly derives itself through our wills and affections. But
however the former may be mote boisterous for a time, yet this is of a more
.consistent, spermatical and thriving nature. For chat proceeding indeed from
ifdt^ihg but a sensual and fteshly ilppreliensian of God and true happiness,
U but of a fii&ing andt fading natilre ; arid as thi sensible powers and facubies
^ow Dlore iangilid, X) I tbe sun of diivina light shines more brightly upon ui,
ihest earthly deivotiQns, lik^ our culinary fires, will abate their heat and fervor.
But a true celestial warmth will never be'^ extinguished, because it is of an
immortal nature ; and being once seated vitally in the souls of men, it will
regulate and order all the motions of it in a due manner, as the natural heat^
radicated in tbe hearts of living' creattires, hath the dominion and econelti^
efdie whble body under it. True religion is no piece of artifici ; it is no
boiling up of oii-r ^maginativ.e powers, nor the glowing heats gf pa$$ion ;
thoiigh these are too ofteB mistal^R for it, when in our jugglings in Ireligio*
we cast a mist before our own eyes : But it is a new nature, informing the
souls bf men ; it is a Godlike frame of spirit,' discovering itself most of all
in serene and clear minds, in dctp humility, iBeekness," self denial, universal
Jove to &Ofd atfd dl true goodness, without partialit-y, and without hypocri
sy, whereby we art taught to knew G'bd, and knowing him to love him, and
,eanf9tm omrielves as nrtmii as va»y be to »\l tiaf pfeiffCEEinn which shines iq

a so F^ELIGIOUS AFFECTIONS'.
high, holy, and excellent a nature, that it is impossible any
created power should be the cause of it.
As the suggesting wnrds pf scripture to the mind, is only
the exciting in the mind ideas pf certain sounds or letters ;
BO it is only one way of exciting ideas in the imagination j
for sounds and letters are external things, that are the objects
of the external senses of seeing and hearingi. Ideas of cer''*^
tain marks upon paper, such as any of the twentyfpur Icttersj'i
in whatever order, or any sounds' of the voice, are as much .[
external ideas, as of any other shapes or sounds! whatsoever ;
and therefore, by what has been already said concerning these
.external ideas-, it is evident they: are nothing-spiritual ; and if:
at any time the Spirit of God suggests these letters pr sounds
to the mind, this is a common, and not any special or grar
cious influence of that Spirit. And therefore it follows from
what has been already proved, that those affections which
have this effect for their foundation, are no spiritual or gra«
cious affections. But let it be observed what it is that I say,
viz. when this effect, even the immediate and extraordinary
manner of Words of script-ure's coming to the mind, is that'
which excites the affections, and is properly the foundation''
of them, then these affections are not spiritual. It may be
so, that persons may have gracious affections going with
scriptures which come to their minds, and the Spirit of God
may make use of those scriptures lo excite them ; when it is
some spiritual sense, taste or relish they have of the divine
and excellent things contained in those scriptures, that is the
thing which excites their affections, and not the extraordina
ry and sudden manner of words being brought to their minds.
They are affected with the instruction they receive from the ,
words, and the view of the glorious things of God or Christ,,
and things appertaining to them, th?t they contain and teach ;
and not because the words came suddenly, as though sqme
person had spoken them to them, thence concluding that God
did as it were immediately sj)eak to them. Persons often- .
times' are exceedingly affected on this foundation ; the words.
of some great and high promises of scripture came suddenly.
to their minds; and they look uppn the wprds as directed im»

' RELIGIONS AFFECflGNS; 15^
mediately by God to them, as thoil'gh the words that moment
, tiroceeded out of the mouth of God as spoken to them : Sd'
that they take it as a voice from God, immediately revealingj'
to them their happy circumstances, and promising such and
such great things to them : And this it is that effects and el^
evates them. There is no new spiritual understanding of
the divine things contained in the scripture,' or new spiritual
sense of the glorious things taught in that part of the Bible
going before their affection^ and being the foundation of it.
All the new understanding 'they have, or'think they have, td
be the foundation of their affection, is this, that the words ard
spoken to them, because they come so suddenly and extraor
dinarily. And so this affection is built wholly on the sand !
Because it is built on a conclusion for which they have no
foundation. For, as has been shown, the sudden coming of
tbe words, to their minds, is no evidence that the bringing
them to their minds in thatfmanner was from God. And if
it was true that God brought the words, to their minds, and
they certainly knew it, that would not be spiritual knowledge ;
it may be without any spiritual sense : Balaam might know
that the words which God suggested to him, were indeed
suggested to him by God, and yet have no spiritual knowl-
¦edge. So that these affections which are built on that notion,
that texts of scripture are sent immediately from Gspd,are built
on no spiritual foundation, and are vain and delusive. Per
sons who have their affections thus raised, if they should be
inquired of, whether they have any new sense of the excel
lency of things contained in those scriptures, would proba
bly say. Yes, without hesitation : But it is true no otherwise
than thus, that when they have taken up that notion, that the
words are spoken immediately to them, that makes therti
seem sweet to them, and they own the things which these
scriptures say to them, for excellent things and won
derful things. As for instance supposing these were the
'words which were suddenly brought to their minds, Fear not,
it is your Father's good pleasure to give you the kingdom ; they
having confidently taken up a notion that the words were as
it were immediately spoken from heaven tp them, as an im-

152 l^ELIGKDUS AFFEClitONK
mediate revelatiori that God was their Father, (and had givistf
the kingdom to fliero, they are ,greatiy affected by it, and the
words seem s,wset tp tiiem ; and ph, they say, " they a^e ex-
eellent thmgs that are , cpjnt'airied in those words !" But the'
reason why the .promise seems excellent , to them, is only be
cause they thirik it is- .made to them irinmediately ; all thp
sense they have of any glory in them, is only from self Ipvs,
and frpm their own imagined .intetiest in the wprds ; n6t tliat
they had any view or seriSe of the holy and-glbripus nature
of the kingdom of heaven and the ipiritual glory of tliat^
Cod who, gives, it, arid of his excellent grace tb^sinful men>
in offering and giving them this .kii^gdom* of .his own goOai .
pleasure preceding their imafgined iaterest in these tbirigs,
.and their bei%.a-dected by them, and' being the fpimdation of
nftieir affection, and hope of an interest in them. Qri tbie^jpn-'
trary, they first imagine they are interested! and theri^^ne
•iiighly affected with thkt, and then CMi own these things^
be excellent. So- that the sudden and extrabrdinary way of
the scripture's coming to their ,mind is plainly the jEirst fpunda-
.tipn of the whole ; which is a clbar evjdejice of the wi'etch-'
«d delusion they are under.
The first' <fpmfprt 6i many perspns, arid ¦what they -call their
cptiverdon, is after this manner : After awakening^nd terroi;,
.some cbmfortable sweet promise' comes .suddenly and" won
derfully to their minds ; and the manner of its doming makes
them conclude it comes from God tP them ; .and this is the
Very thing that is all the foundatipn of their faith, andhop^,
and comfort : From £eHce they take their .first encourage
ment to trust in God and in Christ, because they think that
God, by spmcscriptnreso-brovight, .has nbw already r&vpal- '
ed to them that he loves them, and has alueady .promise^
them eternal life, .which is .very absurd ; for every oneqf
common knowledge of the principlesof religion, knows that
it is God's manner to reveal his love td men, and tlit^r jntec-
estin the promises, after -they have believed,. and not before,
-because they must first believe before they.have any .interest
-in -the promises to be revealed. The Spirit of God is a .S,pir-
it of truth and not of lies : He £^e$ not bring scriptures^Ap-

RfeLK^IOtrS AFFECTIONS. IS$
iaen^s minds, to reveal tp them that they have an interest in
¦Gnd's favor and promises, when they have none, having not
yit believed : Which wpuld be the case, if Gpd^s bringing
texts pf scripture tP ria.en*s minds, to reveal to them that their
sins ¦jvere fdrgiven, er.that it was God's pleasure to give them
the kingdom. Pi* any thing of that nature, went before,
and was the foundation of their first -faith. Np promise of
the covenant of grace belongs to any man, imtil he has first
'believed in Christ ; for it is by faith alone that we become. in
terested in Christ, and the promises of the new co^t^enant
ihade in him : And therefore \i«'hatever spirit applies the
, promises of that covenant tn a person who has not first be
lieved, as being already his, rnust be a lying spirit, and that
laifh which is first built on such an application of prom
ises is biijlt upon a lie. God*s manner is not to bring com
fortable texts of scripture, to give men assurance of his love,
and that they shall be happy, before they have had a ^ith of
dependence.* And if the scripture which comes_^to a person's
Mr. Stoddard iri his Guide to Christ, p. 8. says, tfcat ''sonvetimes men, after
(hey have "been irt trouble a Virhile, have some promises come to them, with al
gr«atdeal eS refreshing ; andtheyhope God has accepted them :" And says
that, " In this case, the minister may tell thtm, that God never gives a faith of
assurance, before he gives a faith of dependence ; for he neVtr manifests his
loye, ,until me^ arc in astiite of >favpr and reconciliation, which is by faith
ef dependence, i 'When men have comfortable scriptures come to them, they
^re apt to take them Sf tokens of God'^ love : But men must be broiight into
4^hrist, by accepting the offer of ihfrgospel,, before they are fit fof silch mani
festations. God's wiethod is, first to iftake the soul accept of the offers of
^race, and then to manifest his goqd estate iTnto him." And p, T^, speaking
ipf them ," that seem to be.hrought to.lie at ^God's foqt, and give an account
.of their closing with Christ, and that God has Revealed Christ to them, and
drawn their hearts to him, and they do accept of Christ,'' he says, " In.thi?
case, it is best to ;examine Whether by that light that was given him, he saw
.Christ and.salTation offered to him, or wibether he saw that God loved hitn,
,«)r pardoned him : For thi offer of grace and otrr acceptance ;goes before, par.
.don, and therefore, ;much -more before the knowledge of it.
Mr. Shej)?td; in ys Parable of the TejiVirgins, Part II. p. 15, says, that
" Grace and the love of Christ (the fairest colors under the sun^ may be pre
tended ; but if you shall receive, under this appearance, that God witnesseth
ilis love, first by an absolute promise, take heed there ; for under (his ap-
VoL. IV. U

154 RELIGIOUS AFFECTIOi^S. :
mind, be not so properly a promise, as an invitation ; yet if he*
makes the sudden or unusual manner of the invitation's com
ing to his mind, the, ground on which he believes that heiis
invited, it is not true faith ; because it is built on that which is
not the true ground of faith. True faith is built on no precari
ous foundatipn : But a determination that the words of such a
particular text were, by the immediate power of God, suggest^
ed to the mind, at such a time, as though .then spoken and
tlirected by God to him, because the words came after such a
manner, is wholly an uncertain and precarious determination,
as has been now shown; and therefore is a false and sandy
foundatipn fpr faith ; and accordingly that faith which is built
npon it is false. The Wnly certain foundation which any per- -
son has to beliete that he is invited to partake of the blessings-
of the gospel, is, that the word bf God declares that persons
so qualified as he is, are invited, and God who declares it, is
true, and cannot lie. If a sinner be once convinced of the
¦*-eracity of God, and that the scriptures are his Word, he will
need no more to convince and satisfy him that he is invited ;
for the scriptures are full of invitations to sinners, to the chief
of sinners, to come and! partake of the benefits of the gos
pel ; he will npt want any new speaking of God to him, what
he hath spoken already will be enough with him.
fearance yon may as well bring in immediate revelatioas, and frotri thencff
Come to forsake the scriptures." ¦
And tn Part I. p. 86, he says, " Is Christ yours i* 'Yes, I see it, How ?
By any wqrd or promise ? No ; this is delusion." And p. 136, speaking ot
theni that have no solid ground of peace, he feckons, " Those that content
themselves witb the rfVeUtiba of the Lord's love withbut the sight of any
work, or not looking to it.'' And says presently after, " Tlie testimony of
the Spirit does not make a man more a Christian, but only evidenceth it ; as
it is the nature of a witness not to make a thing to be true, but to clear and
evidence it." And p. 140. Spec'.^ing of them that say they have the wit
ness of the Spirit, that makes a difference between them and hypocrites, he
say,s, " the witness of the Spirit makes not the first difference': For first*
man is a believer, and in Christ, and justified, called and sanctified, before
the Spirit does witness it ; else the Spirit should witness to an untruth and:
lis." ^

•RELIGIOUS AFFECTIONS. 15S
As the first coihfort of many persons, and their affections
at the time of their supppsed cpnversipn, are built en such
grpunds as these which have been mentiened ; sp are their
joys and hnpes and pther affections, from time to timp after
wards. . They have often particular wdrds of scripturcj sweet
declarations ahd promises suggested to them, which by rea
son of the manner of their coriiing, they think are immedu-
ately sent from God to them, at that time, which they look
•upon as their warrant to take them, and which they actually
make the main ground of their .appropriating them to themr
selves, and of the comfort they take in them» and the confir
'dence they receive from them. Thus they imagine a kind
of conversation is carried on between ' God and them ; and
that God, from time to time, does, as it were, immediately
speak to them, and satisfy their doubts, and testifies his love
to them, and promises them supports" ahd supplies, and his
blessing in such and Such cases, and reveals to them clearly
their interest in eternal blessings. And thus they are pfr
ten elevated, and have a cpurse of ¦ a sudden and tumultuous
kind of joys, mingled with a strong confidence, and high o-
pinion of themselves ; when indeed the main ground of these
joys, and this confidence, is not ahy thing'cohtained in, or
taught by these scriptures, as they lie in the Bible, but the
manner of their coming to them ; which is a certain evidence
of their delusion. There is no particular promise in the
word of God that is the saint's, or is any otherwise made to
¦him, or spoken to him, than all the promises of the covenant
of grace are his, and are made' to him and spoken td
him ;* though it be true that some of these promises may
be more peculiarly adap ted tp his case than pthers, and God
'* Mr. Shejiard, in bis Sound Believer, p, 159, of, the late impression at Bos
ton, says, " Eimb.race in thy bosom, not cmly some few .promises, but ali,"
And then he a;ks tjie question, " When* may a Christian take a promise
without presumption, as spoken to him ?" He answers, " The rule is very
sweet, but certain ; when he takes all the scripture, and embraces it as spok
en unto him, he may then Jake any particular promise Jb9ldly. My meaning
is, when a Christian takes hold, and wrestles with God for the accomplish
ment ©fall the promises of the New Testament, ¦when he sets all the com
mands before hiro, as a compass and guide to walk after, when he applies all

156 RELIGIOUS AFFECTIONS.
by his Spirit, may enable hihl better ta understand some than
others, and to have a greater sense of the preciousness, and
glory, and suitableness pf the blessings cpntained, in tbem^,
But.here seme may he ready to say, 'WhEitvis there no such
thing as any particular spiritual applicatiPh of the pramiscs
pf scripture by the Spirit of God ? I answer, there is doubt
less su,ch a thing as a spiritual and saving applicatipp of the
•invitations and promises . pf scripture tp the so.uls of, men ;
but it is also certain,! that th,e hi^ture pf if is whpUy misunder-
stppd by many persons, to the great ensnaring of their owp
souls, and the giving Sajan a vast advantage against them, and
against the interest^ of religion, and the Ghyreh pf God. The
spiritual application of a scripture promise does npt consist
in its being immediately suggested to th^ thoughtsiby some
extrinsic agent, and being borne into the mind witljithi?
strong apprehension, that it is particularly spoken and directi
ed to them at that time 1 therp is nothing of the evidcace df
the hand of G.od in this effqpt, as events have proved, in ma»
ny notpripus instances ; ao,d it is a mean notion of a s.piritu^
Eipplieation pf scripture ; tfeeire is nothing in the natiire of it
at a.ll beyond the power of the devil, if he be npt restrained by
God ; for there is npthing iij.thp; nature of the effect that is
spiiitual, implying any vital communication of God. A ti'uly
spiritual application of t,hp wprd pf God is of a vastly higher
nature ; as mueh abpye t,he devil's power, as it is,, so to apply
the ¦yirord of God. to a deiad corpse, as tP raise it to life ; or to
a stone, to torn it into an apgel. A spiritual applicE^tiwv of
the word of God consists in applying it to tbe heart, iji spir?
itually enlightening, sanctifying influences. A spiritual, apr
plication of a.n ipvitation or offer of the gospel consists, in giv
ing the soul a spiritual sense or relish of the holy and divine
blessings offered, and also the sweet and wonderful grace of
the offerer, in making so gracious an Offer, and of his holy
excellency and faithfulness to fulfil wh^t he offers, and his,
glorious suJSiciency for it i so leading an(J drawing fprththa
the threatenings to drive him nearer unto Chrift, the end of them. This na
hypocrite can do ; this the saints shall do ; and by this they may knQ.W
when the tord speaks in particular unto them."

RELIGIOUS AFFECTIONS. 151
heart to embrace the offer ; and thus giving the man evi
dence of his title to the thing offered. And so a spiritual appli-
catiph of the promises of scripture, fpr the cOmfprt of the
saints, consists in -enlightening their minds to see the holy
excellency and sweetness of the blessings promised, and also
the holy excellency of the promisor, and his faithfulness and
sufficiency ; thus drawing forth their hearts to embrace the
promiser, and thing promised ; and by this means, giving the
sensible actings of grace, enabling them to see their grace,
,^d so their title to the promise. An application not consist
ing in this divine sense and enlightening of the mind, but con
sisting only in the word's being born into the thoughts, as if
Immediately then spoken, so making persons believe, on no
other foundation, that the promise is theirs, is a blind ap
plication,, and belongs tp the spiritof darkness, and npt of
light. When persons have their affections raised after this man
ner, those affections are really not raised by the wprd pf God ;
the scriptare is not^ the foundation of them; it is, not any
thing contained in those scriptures whieh come totheir mindsf
that raise their affections ; but truly that effect, viz. the strange
naainner of the word's being suggested to their minds, "and a
proposition from thence taken up by them, which indeed is
»©t contained in that scripture, nor any other ; as that his sins
are forgiven him, or that it is the Father's good pleasure to
giKe him. in pai'ticular the kingdom, or the like. There are
propositions to be found in the Bible, declaring that person*
of such and auch qualifications are forgiven and beloved pf
God : But there are no propositions to he-found in the Bible,
declaring that such and such particular persons, independent
on any previous knowledge of any qualifications, are forgiven
and beloved of Gpd : And therefpre, when any person is com
forted, and affected by any such proposition, it is by another
word, a word newly coined, and not any word of God contain
ed in the Bible.* And thus many persons are vainly affected
and deluded.
• " Some Christians have rested with a work without Christi, which is abom-
ioable : Butafter a mut it in Christ, not^to judge by the work, is &#t' not to

138 RELIGIOUS AFFECTIONS.
Again, it plainly appears from what has been demonstratr
ed, that no revelation of secret facts by immediate suggesticmj
is any thing spiritual and divine, in that sense wherein gra
cious effects and operations are so.
By secret facts, I mean things that have been done, or are
eome to pass, pf shall hereafter come to pass, which are se
cret in that sense that they do not appear to the senses, nor
are known by any argumentation, or any evidence to reason,
nor any other way, but only by th.at revelation by immediate
suggestion of the ideas of them to the mind. Thus for in
stance, if it should be revealed to me, that the next year this
land would be invaded by a fleet . from France, or that such
and such persons would then be converted, : or that I myself
should then be converted ; not by enabling me to argue out
these events from any thing which now appears in providence,
but immediately suggesting apd bparing in uppn my mind, in
an extraordinary manner, the apprehension or ideas of these
facts, with a strong suggestion or impression on my mind^
that I had no hand in myself, that the^e things would come
to pass : Or if it should be' revealed to me, that this day there
is a battle fought between the armies of such and such pow
ers in Europe ; or that such a prince in Europe was this day
converted, or is now in a converted state, having been con^
verted formerly, or that one of my neighbprs is converted, or
that I myself am converted ; not by having any other evidence
of any of these facts, , from whence I arguethem, but an im
mediate extraordinary suggestion or excitatipn of these ideas,
and a strong impression of them upon my mind : This is a
judge from a word. For though there js a word, ¦which inay give a man 9
dependenep on Christ, without feeling any work, nay when lie ff^Js none, as
abioluie pron^i,ses ; yet no word giving assuranc^, buf that which is made ta
some work, he that 'oelieveth, or is poor in spirit, &c. nntil that work is seen,
has no assurance from that promise." Shepard's Parable of the Ten Virgins,
Pan I. p. 86.
^' If God should tell a saint that he has grace, he might know it by believ
ing the word of God : But it is not in this way that godly men do kiiow that
they have graee : It is not revealed in the word, and the Spirit of God doth
not testify it to particular,, persons," ^toddard's Nature of Saving Conversion,
J). 84, 8c.

RELIGIOUS AFFECTIONS. 159
revelation of secret facts b;^ immediate suggestion, as much
as if the facts were future ; fof the facts being past, present;
or futurcj alters not the case, as lohg as they are secret and
hidden from my senses and reason, arid hot spoken of in scrip
ture, nor known by me any other way than' by immediate sug-^
gestion. If I have it revealed to me, that such a revolution
is come to pass this day in the Ottoman Empire, it is the very
Same sort of revelation, as if it were revealed to me tihat such
a revolution would come to pass there this day come twelve
month ; because, thongh one is present and' the other future,
yet both are equally hidden from me, any other way than by
immediate revelation. "When Samuel told Saul that the asses
which he went to seek were found, and that his father had
left caring for the asses and sorro'fred for him ; this w^s by
the same kind of revelation, as that by which he told Saul,
that in the plain of Tabor there should meet him three men
going up to God to Bethel (1 Sam. x. 2^ 3.) though one of
these things Was future, and the other was not. So when
Elisha told the king of Israel the words that the king of Syria
spake in his bed chamber, it was by the same kind of revela
tion with that by which he foretold many things to come.
It is evident that this revelation of secret facts by immedi
ate suggestions, has nothing bf the nature of a spiritual and
divine operation, in the sense forementioned ; there is noth
ing at all in the nature of the perceptions or ideas themselves,
which are' excited in the mind, that is divinely excellent, and
So, far above all the ideas of natural men ; though the man
ner pf exciting the ideas be extraordinary. In those things
which are Spiritual, as has been shown, hot only the manner
of producing the effect, but the effect wrought is divine, and
so vastly above all that can be in an unsanctified mind. Now
simply the having an idea of facts, setting aside the manner
of producing those ideas, is nothing beyond what the minds
of wicked men are susceptible of, without any goodness in
them ; and they all, either ha've or will have, the knowledge
of the truth of the greatest and inpst impprtant facts, that
have been, are, pr shall be.

t60 RELIGIOUS AFFECTIONS.
And as to the extraordinary manner' of producing the idHiti
or perception of facts, even by immedi^te-stiggeatibn, there i»
nothing -in it, but whatthemindsofnaturwl men, while they
are yet natural men, are capable of, as is manifest in Balaatli,
and others spoken of in the scripture. And therefore it ap*-
pears that there is nothing appertaining to thitS immediate
Suggestipn of secret facts that is spiritual, in the sense in
which it has been proved that gracious operations are so. If
there be nothing in'the ideas themselves, 'Ivhifch is holy and
divine, and so nothing but what may be in a mftid' nbt sanctKi
fied, then God can put them :into the mind by 'immediat^i
power, without sanctifying it. As there is nothing in the idea
of a raiobpW itself, that is of a holy and divine nature ;; sb thkt
fiotbkig hinders but that an unsanctified mind may receit6'
that idea ; so Qed, if he pleai^s, and when hie plieases', immfe'
diately, and in an extraordinary manner, may.'^eXitite that Miai'
in an unsanetififed mindv So also^ as there is abtSfln^' ih the
Idea or knowledge that- such ahd such particular persor^Sffe'^
fo rgi ven, aipd accepted of God, and intitled to heaven, but' whst '
unsanctified minds may have and vrill have eoneern&i^ maWf^
at the day ef judgment ; so God can, if hetpleases, ecKtraordi^-*'
narily and, immediately, suggest this to, and- impress' it up'b*^'
an unsanctified mind now t There is no-prhieipife'jwantim'g in'
an unsanctified mind, to make it capable of sUcbia'saggestiWA'^
or impression, nor is there any thing in it to esuiluM/or nee-''
essarily to prevent such a suggestion. , 'rr k. >.:i
And- if these suggestions ef secret facts be attended witte *
texts .of scripture, immediately and extraordin»ily"broaght to
mind, about some other facts that seem in some respects sint-
ilar, that does not make the operation to be of a Bpiritual'aftti
divine nature. For that suggestion of words ¦of scriptare is
no more divine^ than the suggestion of the facts themselves ; '
as has been just now demonstrated : And tw<s effects togeth
er, which are neither of them spiritual, cannot make Up ohfc
complex effect, that is spiritual.
Hence it follows, from what has been already shoviTi,' and
often repeated, that those affections which are properly found
ed on such immediate suggestions, pr supposed suggesUpns,

HfiLICilOUS AFFECTIONS. l&l
of secret facts, are not gracious affections. Not but that itis
ppssible that such suggestions may be the occasion, or acci
dental cause of gracious affections ; for so may a mistake and
delusion ; but it is never properly the foundation of gracious
affections : For gracious affections, as has been shewn, are
all the effects of an influence and operation which is spiritual,
Supernatural, and divine. But there are marty affections, and
high affections, which sbme have, that have such kind of
suggestions or revelations for their very foundation : They
look upon these as spiritual discoveries, which is a gross de
lusion, and this delusion is truly the, spring whence their af
fectipns flow.
Here it may be proper to observe, that it is exceedingly
manifest from what has been said, that what many persons
call the witness of the Spirit, that they are the children of
God, has nnthing in it spiritual and divine ; and consequent
ly that the affections built upon it are vain and delusive. That
¦which many call the witness of the Spirit, is np Pther than ari
immediate suggestion and impression of that fact, otherwisti
secret, that they are converted, or made the Ghildren of God,
¦ and so that their sins are pardoned, and that God haS given
them a title to heaven. This kind of knowledge,' viz. know
ing that a certain person is converted, and delivered from
, hell, and intitled to heaven, is no divine sort of knowledge in
itself. This sort of fact, is not that which requires any high''
er or more divine kind of suggestion, in order tb impress it on
the mind, than any other fact which Balaam had infpressed
on his mind. It requires no higher sort of idea or sensation,
for a man to have the apprehension of his own conversion!
impressed upon him, than to have the apprehension of his
neighbor's cbnversion, in like manner impressed : But God,
if he pleased, might impress the knowledge of this fact, that
he had forgiven his neighbor's sins, and given him a title to
heaven, as well as any other fact, without any communication
of his holiness.: The excellency and importfance of the fact,
do not at all hinder a natural man's mind being susceptible of
an immediate suggestion and impression of it, Balaam had
Vpl. IV. W

153 RELIGIOUS AFFECTION?, ,
as excellent, and impprtant, and glorious facts as this, imme-»
diately impressed on his mind, without any gracious influ
ence ; as partipujlariy, the coming of Christ, and his setting
¦up his glorious kingdom, and the blessedness of the spiritual
Israel in bis peculiar favor, and their happiness living and
dying. Yea, Abimelech, king of the Philistines, had God's
special favor to a particular person, even Abraham, revealed
to bim. Gen. xx. 6, 7. Sp it seems that he revealed tP Laban
his special.f^vor to Jacob, see Gen. xxxi. 24, qnd Psal- cv. 15-
And if a truly gppd man should have an immediate revelati<SK;
or suggestipn frpm God, after the like manner, concerning hjs
favor to bis neighbor, or himself; it would be no higher kind
of influence ; it wnuld be no more than a common sort of in
fluence of Gpd's Spirit ; as the gift of prophecy, and all reve
lation by immediate suggpstion is ; see 1 Cor. xiiL 2. And
though it be true, that it is not possible that a natural man
should have thajt individual suggestion from the Spirit of Gpd,
that i>6 is converted, because it is not true ; yet that does not
arise from the nature of the influence, or because that kind of
influence which suggests, such excellent facts, is top high far
him to be the subject of ; but purely; from the defect of a fact
to be revealed* The influence which immediately suggests
this fact, when it is true, is of no different kind from that
which immediately suggests pther true facts : •¦- And sp the
kind and nature of the influence, is not above -what is commpn
to natural men, with good men.
But this is a mean, ignoble notion of die witness of the
Spirit of God given to his dear children, to suppose tliat there
is nothing in the kind and nature of that influence of the Spir
it of God, in imparting this high and glorious benefit, bnt
what is common to natural men, or which men aire capable off
and be in the mean time altogether unsanctified and the child
ren of hell ; and that therefore the benefit or gift itselfJias
nothing of the holy nature of the Spirit of God in it, nptlmg
of a vital cpmmunication of that Spirit. This notion greatly
debases that high and most exalted kind of influence and op
eration of the Spirit, which there is in the true witness of the

RELIGIOUS ATT-'ECTIONS. 1«S
S^^t* That which is called the livtmeBS pf the Spirit, Rom.
viii. is elsewhere in the New Testament called the seal of the
Spirit, 8 Cor. i. 2^, Eph.l. IS, and iv. 13, alluding to the seal
of prinoes, annexed to the Sngtmment, by which they advanc
ed any of their subjects to some high honor and dignity, ov
peculiar privilege in the kihgdoM, as a token of their si»ecial
favor. Which is an evidence that the iRfluence of the Spirit
of the Prince of princes, in seating his favorites, is far from
tbeiing of a commpn kind ; and that there is no effect of God's
Spirit whatsoever, which is in its nature more divine ; noth
ing more holy, peculiar,' inimitable and distinguishing of dl-
¦\'inity : As npthing is mnre i>9ysA than tfee royal seal ; rieth-
'ing more safcred, that belongs to a prince, and more peouliar-
ly denoting what belongs to him ; it beihg the ¦\^ery end and
•fleagn of it, to be the mo^t peculiar stamp and conflrmation
of the royal authority-, and great note of distinction, whereby
that which proceeds from the king, or belongs tP him, may
he knew* fromevery thiiig else. And therefore "untloubtedly
the seal of the great King of heaven and earth in^ampM on
the heart, is 'Something high and holy in its 'Own nature, siime
exoeMent comiriunicatioh from tbe irifinite fotmtain^of di^vine
'''* Tlie Uteveneiable.Stoddard, in.hi[s younger time, falling in withthe opin
ion of some rPtheiS»/ received this notion of the witness of the Spirit, by way
pi lipmedigte luggestion ; but, in the latter part of his life, whpn he had more
thoroughly weighed things, and,had more experience, he entirely rejected It ;
a; appears by hi« treatise of the nature of savirtg conversion, p.' 84. ''The
:Spirit of God doth not testify to particular persons, that tfiey aie godly.,..
Some l^ink that the Spirit of God doth testify it to some ; and they ground
U<f>n Rom. viii. 16. " The Spirit i.tidf bearcth jyifpess, vifith pur.Sjpirit, tfiat
we are, the children of Qod." They think the Spirit reveals it, by giving an
inward testimony to it ; and some godly men think they have had experience
of it: But they may-easiiy mistake ; when theSpirit of God doth eminently
'stir "up Ja .spilrit' of "faJlii, 4nd ^heds abroad the love of God in-theheart, it is
lasy-to mistake ittfor a testimony. And that is not the meaning of Paul's^
words. The Spirit reveals things to us, by opening our eyes to see what is
levealed in the word j butrthe Spiiit dpth not reveal new truths, not revealed
i^ the woriji. The Spirit discovers the grape of Go^ ,in Christ, and thereby
Braws forth special actings of faith and love, which are evidential ; but it doth
not work in way of testimony. If God do but help us to receive the reve.
latJDris in the ward, we shallhave comfort eaougb without new revelations."

164 RELIGIOUS AFFECTIONS.
beauty and glory ; and npt merely a making known a secret ..
fact by revelation or suggestion ; which is a sort of influence
of the Spirit of God, that the children of the devil have often
been the subjects of. The seal of the Spirit is a kind of effect
of the Spirit of God on the heart, which natural men, while
such, are so far from a capacity of being the subjects of, that
they can have no manner of notion or idea of it ; agreeable to
Rev. ii. 17. « To him that overcometh will I give to eat of
the hidden manna, and I will give him a white stone, and in^
the stone a new name written, whith no man knoweth, saving ^^
he that receiveth it." There is all reason to suppose that
what is here spoken of, is the same mark, evidence, or blessed
token of special favor, which is elsewhere called the seal of
the Spirit." ,
What has. misled mafny in their notion of that influence of
the Spirit of God we are speaking of, is the word witness, its
beingcallpd the witness pf.the Spirit. Hence they have tak
en it,i not to be any effect or work of the Spirit upon the heart,
giving evidence, from whence men may argue that they are
the ..children of Go"d ; but an inward immediate suggestion, as
though God inwardly spoke to the man, and testified- to him,
and told himthat he was his child, bj a kind of a secret voice,
or impression •¦ Not observing the manner in which the word,
t witness or testimony, is often used in the New Testament,
where Siajch terms often, signify, not pnly a mere declaring and
asserting a thing to be true, but holding forth evidence from
whence' a thing may be argued,ahd proved to be tnie. Thus
Heb. ii. 4-; , - " God is said to bear witness, ¦vvith signs and won
ders, and divers miracles, and gifts of the Holy Ghost." Now
these miracles, here spoken of, ai'e called God's witness, not
because they are of the nature of assertions, but evidences and
proofsv So Acts xiv. 3. " Long time therefpre abpde they
speaking boldly in the Lord, which gave testimony unto the
word of his grace,' and granted signs and wonders to be dene
by their hands." And John v. 36. « But I have greater wit
ness than that pf John : For the works which the Father hath
given me to finish, the same works that I do, bear witness of
me, that the Father hath sent me." Again, chap. x. 25, <> The

RELIGIOUS AFFECTIONS. 165
•wprks that I do in my Father's name, they bear witness of
ine.^ So the water and the blpbd are said tp bear witness,
1 Jphn v. 8, npt that they spoke or asserted any thing, but
they were prppfs and evidences. So Gpd's wprks pf provi
dence, in the rain and fruitful seasons, are spoken of as wit
nesses of God's being and goodness, i. e. they are eviden
ces of these things. And when the scripture speaks of the
«eal of the Spirit, it is an expression which properly denotes,
not an immediate voice or suggestion, but some work or ef
fect of the Spirit, that is left as a divine mark upon the soul to
be an evidence, by which God's children might be known.
The seals of princes were the distinguishing marks of prin
ces : And thus God's seal is spoken of as God's mark. Rev.
vii. 3. « Hurt not the earth, neither the sea, nor the trees,
tillwe have sealed the servants of our God in their foreheads ;"
together with Ezek. ix. 4. " Set a mark upon tbe foreheads
of the men that sigh and that cry for all the abominations that
are done in the midst thereof.'' When God sets his seal
on a man's heart by his Spirit, there is some holy stamp,
some image impressed and left upon the heart by the Spirit,
as by the seal upon the wax. And this holy stamp, or im
pressed image, exhibiting Clear evidence to theconscience,
that the subject of it is the child of God, is the very' thing
which in Scripture is called the sealof the Spirit, and the wit-
: .ness,. or fi'vidence of the Spirit. And this image instamped
%y the Spirit on God's childrens' hearts, is his own image ;
that is the evidence by which they are -knowri to. be God's
children,, that they have the image of their Father-stamped
upon their hearts by the Spirit of'i adoption. Seals an
ciently had engraven on them two things, viz. the image and
the name of the person whose seal it was. Therefore when
Christ says to his spouse. Cant. viii. 6. " Set me as a seal
upon thine heart, as a seal upon thine arm ;" it is as much
as to say let my name and image remain impressed there.
'The seals of princes were wont to bear their image ; so
that' what they set their seal and royal mark upon, had
their image left on it. , It was the manner of princes' of
pld to have their image engraven Pii their jewels and

166 RELIGIOUS AFFECTIONS.
precious stones ; abd the iiriage of Augustus efigraw»
on a precious stone, was used as the seal of the Rbriiaa
emperors, in Christ's and the Apostie's times.* And the
saints are the jewels of Jesus Christ, the great potentate,
who has, the possession of the empire of the universe ; anft
these jewels have his Image instamned upon thfcm, by his
royal signet, which is the Holy Spirit. And this is undoubt.
ediy what the scripture means by the seal of the Spirit ; es.^
pecially when it is stamped hi so fair and dear a manner, as
to be plain to the eye of conscience ; which is what the
scripture calls our spirit. This is truly an effect that is spir
itual, supernatural, and divine. This is in itself of a holy na*
ture, being a communication of the divine nature and beauty.
That kind of influence of tbe Spirit which gives and leaves
this stamp upon the heart, is such that no natural man can
be the subject of any thing of the like nature with it. This
is the highest sort of witness of the Spirit, which it is possibte
the soul should be the subject of : If there were any such
thing as a witness of the Spirit by immediate suggestion or
revelation, this wouW be vastly more noble and excellent, and
as much above it as the heaven is ^o^ire the earth. This the
•devil cannot imitate ; as to an inward suggestioi} of tlie Spir
it of God, by a kind of secret 'voice speaking, and immediate.^
ly asserting and revealing a fafet, he can do that which is a
thousand times so like to this, as he can to that he^ly a^ddi*
vine effect, or work of the Spirit df God, which has n'sw been
sppt:en bfl"
Another thing which is a full proof that tbe seal of the Spir
it is np revelation of ahy fact b^ immediate suggestibn, but is
grace itself ui the soul, is, that the seal of the Spirit is called
in the scrtptwre, the ewrnest qf the Spirit. It is very plain
that the seal of the Spirit, is the same thing with the ear
nest of the Spirit by 2 Cor. i. 22. « Who hath also sealed
»s, and given the earnest of the Sjarit in our hearts" 
AhdEph. i. 13, 14. "In whom, aft^r that ye believed, y'&
were sealed with that Holy Spirit bf promise, which is the
earnest of our inheritance, until the redemption of the pur-
'* See Chamber's Dictionary, under the word engraving.

RELIGIOUS AFFECTIONS. iSf
chafepd possession untp, the praise of his glory," Now th^
earnest is part of the money agreed for, given in hand, as a
tok.en of the whole, to be paid in due time ; a part of th©
prpjJM^fld inheritfince granted now, in token pf fijll possession
pf the whole hereafter. But surely that kind of communica
tion, of the Spirit of Gpd, which is of the nature of eternal
glory, is the highest and most excellent kind of communica*
tion, something that is in its own nature spiritual, holy and
flivine,and far from any thing that is common : And there-»
fore high above any thing pf the nature of inspiration, or rev
elation of hidden facts by suggestion of the Spirit of God,
which many natural men have hadij What is the earnest, and
beginning of glory, but grace itself, especially in the more
lively and clear exercises pf it ? It is not prophecy, nor
tongues, npr knowledge, but that more excellent divine thing»
'« charity that never failgth," which is a prelibation and be
ginning of the light, sweetness and blessedness of -heaven,
that world pf love or charity. It is grace that is the seed of
gloiy and dawning of glory in the heart, and therefore it is
grace that is the earnest of the future inheritance. What is
it that is the beginnmg or .earnest of eternal life in the soul,
but spiritual life ; and what is that but grace ? The inheri
tance that Qhrist has purchased for th^ elect, is the Spirit of
Gpd, ; not in any extraprdinary gifts, but in his vital indwell
ing in the heai't, exerting and cnmmyinicating^himself there,
in his own proper, holy, or divine nature ; ajid this is the
sum total of the inheritance that Christ purchased for the
elect. Fpr spare things cpnstifu ted in the affair pf our re-
<lemption,;that the Father provides the Saviour or purchaser,
and the purchase is made of him ; and the Son is the pur
chaser and the price ; and the Holy Spirit is the great bless
ing or inheritance purchased, as is intimated, Gal. iii. 13, 14,
and hence the Spirit often is spoken of asthesumof the bless
ings promised in the gospel, Luke xxiv.. 49. Acts i. 4, and
chap, il 38,39. Gal.iii. 14^ Eph.^i. 13, Thisinheritance Svas the
grand legacy which Christ left his disciples and church, in
his last will and testament, Jphn chap. xiv. xv. xvi.. This is
the sum pf the blessings pf eternal life, v/hich shall be given

168, RELIGIOUS AFFECTIONS.
in heaven. (Compare John vii. 37, S8, 39j and John iv. 1*^
with Rev. xxi. 6, and xxii. I, 17.) It is through the vitE^
communications and indwelling of the Spirit that the saints
have all their light, life, holiness, beauty, and joy in heaven ;
and it is through the vital communications and indwelling pf
the same Spirit that the saints have all light, life, holiness, beaii
ty and comfort on earth ; but only communicated in less meas
ure. And this vital indwefling of the Spirit in the saints, in
this less measure and small beginning, is, " the. earnest of
the Spirit, the earnest of the future inheritance,, mid the first
fruits of the Spirit," as the apostle calls it, Rom- viii. 22,\
where, by « the first fruits of the Spirit,'' the apostle un^
dpubtedly means the same vital,, gracioiis principle that he
speaks of in all the preceding part of the chapter, which he
calls Spirit, and sets in opposition to flesh pr corruption 
Therefore this earnest pf the Spirit,,and first fruits pf the Spir
it, which has been shown tp be the same with the seal of the
S^,!"'} is the vital, gracious, sanctifying cpmJinunicatiMi and;
influence of the Spirit, and not any immediate .suggestioa or
revelation of facts by the Spirit.* .¦
And indeed the apostie, when in that, Rom. viii. 1 6, he
speaks of the Spirit's bearing witness.withvour spirit that wc
are the children of God, does sufiicientty explain hiniselfi if t.
his ;words, were but attended to. What is here expressed is r
CQ^^nected with the two preceding verses, as; resulting froin|5
Whftt the apostie had said there, as every reader may se,ei:3
The. tlireet verses together are thus, « For as many as are ,
led by the Spirit of God, they are the sons of God : For ye ¦
have npt received the spirit of bondage agaiaa fo fear ; but ye
• " After a man is in Christ, not to j udge by the work, is not to j udge by
the Spirit. For the apostle makes the earnest of the Spirit to be tjie seal.,...
Now earnest is part of the money bargained for ; the beginning of heaven, of
the light and life of it. He that sees not that the Lord is his by that,' sees no
God of his at all. Oh, therefore, do not look for a Sj>irit, without a worj
to reveal, nor a word to reveal, without seeing and feeling of some work first.
I thank the Lord, I do but pity those that think otherwise,. If a sheep oJ
Christ, Oh, wonder not." Shepard's Par. P. I. p. i6.

:KELi6lbUS AFFECTIONS. 169
iafe received tjie spirit of adbptibn whereby we cry, Abba'
Father y The Spirit itself beareth witness with oUr spirits
that we are the children of Gpd.'' Here, what the appstie says',
Jf we take it tc^gethcr, plainly she^i^s that whit he has respect
to, when he speaks of the Spirit's giving us wi'tntess or evi
dence that we are Gbd's children, is his d-vvelling in us, and
leading US, as i spirit of adoption, or spirit of a, child, dispos
ing us to behave toWkrds God as to a Falthef . This is the wit
ness or evidence which the apostle speaks of that ¦vve are child
ren,' that we havd the spiritof children, or spirit of adoptioii.
And what is. that but the spirit of IpVe ?' The're are twp kihds
Of spirits the apostle speaks of, the Spirit bf a slave, 6r' the
spirit bf bbndage, that is fear' ; attd the spirit of a child, ot-
^rit of adoption, and that Is love. The apbstle says, we
have not I'e'ceived the Spirit bf bondage. Or bf slaves, which is
a spirit bf fear ; but we have received the niore ingi^tfubiis
noble sprril of children, a spirit of love, which naturally dis
pones' Us to' gid" to God as childi-en to a father, and behavq to
wards God as cBildren. And this is the evidence or \Vitness
¦Which the Spirit of God gives us that we are his children. This
is the plain sense of the apostle ; and so undoubtedly he here
is- speaMng of the very same way of casting' out doubting and
fear and the spirit of bondage, which the Apbstle Jbhn'speaks
6f,.l John iv. Ifiv viz. by ^he prevailing of love, that iS'th'ii'
spirit of aehikl; The spirit pf bonddgfe ¦vs^orks by fear, t?he
slave fears this rod : But Ipve cries, AbbilFath'er jilt dJSpes-
es'U's to gaito. God, and behaveonrselves towards G'Od^S rihild-
tett ; aiid it gives us clear evidente of oui" Union' td'Gddas'
his children, and so casts ont fear. ' So that it appears that
the witness Of the Spirit the apostle speaks of, is far from be
ing any whisper, or' immediate suggestipn or revelation ; but
that graciousT holy effect of the Spirit of God in the 'hearts Of
{he saints, the disposition and temper of children,. appearing
m sweet childlike love to God, which casts out feary or a spir
it of a slave. ¦
And the same thing is evident from all the cpntext : It is
. flain the apbstle speaks of the Spirit, over and «3Ver again,
fis dwelling in tbe hearts of the saints, as a gracious principle,.
Voi,. IV. X

17& RELIGIOUS- AFFECTION,^^
set in opppsitiph tP the flesh er corruption : And so he dPM
in the words that immediately introduce this passage "we are
upon, ver. 13. « For if ye live after the flesh, ye shall die :
But if ye through the Spirit do mortify the deeds of the flesh,
ye shall live."
Indeed it is past doubt with me, that the appstle has a more
special respect tp the spirit of grace, or the spirit of love, or
spirit of a child, in its more lively actings ; for it is perfedt
love, or strong love only, which so witnesses or evidences
that we are children, as to cast out fear, and wholly deliver
from the spirit of bondage. The strong and lively exercises
of a spirit of childlike, evangelical, humble love to God, give
clear evidence of, the soul's relation tp Gpd as his child ;
Which dops very greatly and directly, satisfy the soul. And
though it be far from being true, that the soul in, this case,
judges only by an immediate witness, withijnt any signer
evidence ; for it judges and is assured by the greatest sign
and clearest evidence ; yet in this case the saint stands in no
need of multiplied signs, or any Ipng reasoning upon them.
And though the sight of his relative nnion with God, and his
beipg in his favor, is not without a meciium) because he
sees it by that medium, viz. his love ; yet his sight of the
union of his heart to God is immediate : Love, the bond of
union, is seen intuitively : The saint sees and feels plsdnlj,
the union between his soul and God ; it is so strpng and live
ly, that he cannot doubt of. it. And hence he is assured that
he is a child. How can he doubt whether he stands in a
childlike, relation to God, when he plainly sees a childlike
iinion between God and his soul, and hence does boldly, and
as it were naturally and necessarily cry, Abba, Father ?
And whereas the apostle says, the Spirit bears witness with
our. spirits ; by our spirit here, is meant Pur conscience,
which is called the spirit of man, Prov. xx. 27. « The spir-i
it of rafin is the eandie of the Lord, searching all the inward
parts of the belly," We elsewhere read of the witness pf
this spirit of ours, 2 Cpr. i. 12. " For pur rejoicing is this,
the testimony of our conscience." And 1 John iii. 19,20,
31. "And hereby we know that wc are pf the truth, and

RELIGIOUS AFFECTIONS. ' 171
Iftiall assure our hearts befpre him. For if our heart conf-
demn us, God is greater than our heart, and knoweth all
things. Beloved, if our heart condemn us not, then have we
confidence towards God.'" When the Apostle Paul speaks
of the Spirit of God bearing witness with our spirit, he is not
to be understood of two spirits that are two separate, cpUater-
al, independent witnesses; but it is by one that we receive
the witness of the other : The Spirit of God gives the evi"
dence by infusing and shedding abroad the love of God, the
spirit of a child, in the heart, and our spirit, or our con?
^science, receives and declares this evidence for our rejeic-
ing. Many have been the "mischiefs that have arisen from that
false and delusive nptibn of the witness of the Spirit, that it
is a kind of inward voice, suggestion, or declaration from God
to man, that he is beloved of him, and pardoned^ elected; or
the like, sometimes ¦with, and sometimes without a text of
scripture ^ and man.y have been the false, and vain (though
very hl^h) affections that have arisen froth hence. And it is
to be fcE^red that multitudes of souls have been eternally un
done by it. i have therefore insisted the longer on this head.
But I proceed hp'w tO a secpnd characteristic of gracious
,,'i^fectiops.j' ,,'¦/", .
,j,^JL "JF^he first objective ground of gracious affections, is' the
tj^anscendehtly excellent and amiable nature of divine thinffs
as they are themselves ; arid not any conceived relation they
bear to s'el^" or selfinterest. ' •'
•¦ - ¦„'L./a7 ¦ ^¦- ¦¦ ,-
; ¦'.^^y,' that the supremely excellent nature of divine things,
is {he first, or primary and original objective fpvmdatibttpf
,!the spiritual affectipns of true saints; for J do not suppose
that all relation ¦which .divine things bear to themseives, and
'tjfiW pwh particular interest, is whclly excluded frpm all
1 influence in their graeipus affections. For this may have, a!nd
r indeed has, a secpndary and consequential influence in those
affections that are truly holy and spiritual, as I sh^U show
how by and by.
It was before observed, that the affection of love is, as it
were the fountain of all affectien $ 'and particulariy that Christ-

WS . RELIGIOUS AFFECTIONS.
ian love is th|S, fopj^tajn o,f all gracious affections : Npw tli^
divine excellency , ai>d glory of God and Jesus Christ, the
word ef God,, thp worliLS 9f God, and the ways of God, &c»
is the primary r,eason why a true saint loves these things j
and not any suppose4,, interest that he has in them, or any
conceived benefit th^t h^ has received from them, or shall
receive from them, or any such imagined relation which tiiey
' bear to his interest, that selflove can properly be said to b^
the first fpuiidatiqn pf his love to these things.
Some say that all love arises from selflove ; and that it i^-
impossible in the nature of things, for any man to have any
love to God, or any other being, but that love to himself must
be the foundation of it. But I humbly suppose it is for want
of consl(fe;'atiqn that they say so. They argue, that whoever
loves God, and so desires his glory or the enjoyment of him,
he desires these thiiigs as his pwn happiness ; the glory , of
God, and the beholding and enjoying his perfections, are
considered as things agreeable to himj tending, to make him
happy ; he places his happiness in them, and desires them as
things, which (if tliey were obtMhed) ¦would be delightful to
him, or wpuld fill him with delight and joy, and so make him
happy. And so, they say, it is from self love, or a desire of
his own happiness, that he desires God should be glorified,
and desires to behold and enjoy his glorious perfections. But
then they ought to consider a little ftirthpr, and inquire how
tlie man c^me to place his. happiness in God's being glori
fied,, and in contemplating and enjoying God's perfections....
There 1^ no doubt but that .after God's glory, and the be
holding his perfections, are become so agreeable to him, that
he places his highest happiness in these tlungs, then he will
desire theija, as he desires his pwn happiness. But hpw came
these things to be so agreeable to him, that he esteems it his
highest happiness to glorify God, kc. ? Is not this the fruit
of love ? A man m^^t^ first love God, ,or have bis heart unit
ed to him, before he will esteem God's good his own, and be-
* fo,re he will desire the glorifying and enjoying of God -as his
happiness. It is notstronig arguing, that because after a man
has his heart wnitetj to ,Grtjd in Ipye, as 9 fruit of this.

¦RELJGIOUS Af FECTIONS. J 73
ihe desires his glory and enjoyment, as his own happiness,
that therefore a desire of this happiness of his own must needs
rbe \he cause and .foundation of his Ipve ; unless it -be strpng
arguing, that because a father begat a son, thesefore his son
certainly begat him. If after a man loves God, and has his
jiieart so united to him,, fis to lopk uppn God as hip chief good,
and on God's good as his own, St will be a consequence and
jfruit of this, that even seWo'v^e, or love to his own happiness,
,^will cause him to desine the glorifying .and enjoying of God ;
:it will not thence follow, that this very exercise of selflove,
went before his love to Goj^, and that his love to God was a
consequence and fruit of that. Something else, entirely dis
tinct from ifielflpve, might be the cause of this, viz. a change
inadein the viewscf his,mind, andreUshof his heart ; where-
,byhe apprehends a beauty, gjiory,, and supreme gqod, in God's
.nature, as it is in itself. This may be the thing that first
draws his heart' to him, and causes his heart to be united tp
him, prior to all considerations of his own interest or .happi
ness, although after this, and as a fruit of this, he necessarily
^eeks his interest and happiness in God. -^
There is such a thing as a kind of love or affeptipn that a
man may have towards persons or things, which does prop- •
erly arise from sefllove 5 a preconceived relation to himself,
^r some respect already manifested by another to him, or
¦some benefit already received or depended on, is truly the
first foundation of his love, and what his affection does wholly
arise from ; and is what precedes any relish of, or delight in
the nsture and qualities inherent in the being beloved, as
•beautiful and amiable. When the first thing that draws a
man'is benevolence to another, is the beholding those quali
fications and properties in him, which appear to him lo^vely
ih themselves ; and the subject of them, on this account,
worthy of esteem and good will, love arises in a very differ
ent manner, than whpn it first arises from some gift, bestowed
by another or depended on from, him, as a judge loves and
favors a man that has bribed him; or fi-om the' relation he
supposes another has to him, as a rfian who loves another,
because he looks uppn him as his child. When love to an-

174 RELIGIOUS AFFECTIONS.
I
other arises thus, it does truly and properly arise from self
Ipve. I ,
That kind of affection to God or Jesus Christ, which does
thiis property arise from selflove, cannot be a truly gracious
and spiritual love, as appears from what has been said aU
ready : For selflove is a principle entirely natural, and as
much in the 'hearts of devils as angels ; and therefore surely
nothing that is the mere result of it can be supernatural and
divine, inthe' manner before described.'* Christ plainly speaks
of this kind; of love, as what is nothing beyond the love of
Wickedmen,Luke vi. 32. « If ye love them that love you,
what thank! have ye? For sinners also love those that love
them." And the devil himself knew that that kind of res
pect to God which was so mercenary, as to be only for bener
fits received or depended on (which is all one) is worthless
in the sight of God ; otherwise he never would have made
use of such a slalider before God, against Job, as in Job i. 9,
10. " Doth Job serve God for nought ? Hast nBt thou made
an hedge about him, and about his house," &c. Nor would
God ever have implicitiy allowed the objection to have been
¦good, in ease the accusation had been true, by allowing that
that matter should be tried, and that Job should be so .dealt
with, that it might appear in the event, Whether Job's res
pect to God was thus mercenary- or nO',; :,ajj4,'by BS^^iP&it??-^
proof of the sincerity and gopdness pf hi^rospegt uppnt|iift
issue. ¦ , ¦.¦ I -,¦.-,. , -.
It is unreasonable to think otherwise, than that the fir,5t
foundation of a true love to God, is that whereby he, is in him
self lovely-, or worthy to be loved, or the supreme loveliness
of Aiis nature. This is certainly what makes him chiefly ami-
,able. What chiefly makes a man, or any creature lovely, is
jijiis: excellendy ; and so what chiefly renders God lovely, and
must undoubtedly be the chief ground of true love, is his ex-
eellency. God's nature, or the divinity, is infinitely e^ff^gl-
-'•'¦¦' _ ' .'.'T
;,, * ',' There is a natural love to Christ,-as to one that doth thee good, and ^r
thineown ends ; and spiritual, forhimsplf, whereby the Lord only is exaltei."
Sfiepard's Par. of the Ten Virgins, P. 1,^.1^,

RELIGIOUS AFFECTIONS- j 173
lent ; yea it is infinite beauty, brightness^ attd glory itself.
But how can that be true love of this excellent an4 lovely na
ture, which is not built on the foundation of its true loveli
ness ? How, can that be true love of beauty and brightness,
whieh is not for beauty and brightness' sake ? How can that
be a true prizing of that which is in itself infinitely worthy
and precious, which is not for the sake of its worthiness and
preciousness ? This infinite excellency pf the divineinature,
as it is in itself,, is the true ground pf all that is gpod in God
in any respect ; but how can a man truly and rightly love
God, without I'pving him fnr that excellency in him,, which is
the foundation of all that is in any manner of respect good or
desirable in him ? They whose affection to God is ifounded
first on Ins profitableness to them, their affection begins at the
wrong end ; they regard God only for the utmost limit of the
stream of divine good, where it touches themj and reaches
their interest; and have no respect to that infinite glory of
God's nature, which is the original -good, and the true, foun
tain of all good, the first fountain of all loveliness of every
kind, and so the first foundation of all true love.
A natural principle of selflove may be the foundation of
great affections towards God and Christ, without seeing any
thing of the beauty antl glory of the divine nature. There is
a certain gratitude that is a mere natural thing. Gratitude Is
one of the natural affections of the soul of man, as well as an
ger ; and there is a gratitude that arises from selflove, very
much in the same manner that anger does. Anger in men is
an affection excited against another, or in opposition to; anoth
er, for something, ih him that crosses selflove : Gratituderis
an affection one has towards another, for loving him, or gt*ati-
fyihg him, or for something in him that suits selflovefi :¦ And
there may be a kind of gratitude, without any true or proper
love ; as there may be anger without any proper hatred, as in
parents towards their children, that they may be angry with,
and yet at the same time have a strong habitual-love to them.
This gratitude is the principle which is an exercise in wicked
men, in that which Christ declares concerning them, ih the
*th of Luke, where te says, sinners love these that love them ;

176 . RELIGIOUS AFFECtfON^.
ihd which Jie declares concerning even the' publicaris,. who*'
¦were soni^ of the most carnal and profligate sort of men, Mat.
V. 46. This is the very principle tha't is wrought upon by
bribery, in unjust judges ; and it is a principle that even the
brute beasts' do exercise ; a dog will love his master that is
^ind to him. And we see in innumerable instances, that mere
nature is suffifiient to excite gMitude in ittett, or to affect their
¦> hearts with thankfulness to others for kindnesses received ;
And sometimes towards them, whom at tbe same time they
have ain habitual erimity against. Thus Saul was once and
again greatly affected, and even dissolved with gratitude to»'"
Ward:s David, for sparing his life, an4- yet remained an habit-"
iial enemy to him. And' as men, from mere nature, may bs ,
thus affected toWards men j so they may towards God. There
is nothing hinders, but that the same selfl:ove may work after
the same manner toVvards God as towards men. And w6
have manifest instances of it in scripture ; as indeed the child
ren of Israel, Who sang God's praises at the Red Sea, but
soon forgat God^s Works :' And in Naaman the Syrian, whdK ,
was greatly affected with the miraculous cure of his leprosy,
so as to have his heart engaged thenceforward to worship the
God that had healed him, and him only, excepting when it
wduld expose him to be ruined in his temporal interest. So- ¦
was Nebuchadnezzar greatly affected with God's goodness t*
him, in restoring him to his reason and kingdom, after hi*-
dvvelling with the beasts.
Gratitude being thus a natural principle, it renders ingrati-^
tude so much the more vile and heinous ; because it shews^
a dreadful prevalence of wickedness, when it even overbears
and suppresses the better principles of human nature : As it
is mentioned as an evidence of the high degree of the witk-"
cdness of ¦many of the heathen, that they were without natural
affection, Rom. ii. 3 1. But that the want of gratitude, or nat
ural affection, is evidence of an high degree of vice, is no
argument that all gratitude and natural affection has the na
ture of virtue, or saving grace.
SelCovc, through- the exercise of mere natural gratitude,
may be the foundation of a Sort of love to God manv ways.

RELIGIOUS AFFECTIONS. 17f
A kind of love may arise from a false nption of God, that men
have been educated in, oi* have some way imbibed ; as though
he were only goodness and mercy, and not revenging justice;
or as though the exercises of his goodness were necessary,
ahd not free and sovereign ; pr as thPUgh his goodness were
dependent on what is in them, and as it were constrained by
them. Men on such grounds as these, may love a God of
their own forming in their imaginations,, when they are far
from loving such a God as reigns in heavett.
Again, selflove may be the foundation of an affection hi-^
men towards God, throtigh a great insensibility of their state
With regard to God, and for want of conviction of conscience
to make them sensible how dreadfully they have prOvoked
God to anger ; they have no sense of the heinousness of sini ¦
as agMnst God, and of thfe infinite and terrible opposition of
the holy nature of God against it : And so, having formed iiJf
their minds such a God sis suits them, and thinking God to be
Such an one as themselves, who fa'forS and agrees with them,
fhey may like him very Well, and feel a sort of love to himy
when they are fei* from loving the true God. And men's af
fections may be much moved towards God, from selflove, by
Some remarkable outward benefits received from God ; as it-
Was With NaaTna;n, Nebuchadnezzar, and the children of Israel
at the Red Seai '•"
AgainV a very-high affection towards God, may, and Often'
does arise in men, from, an opinion of the favor and love; of
God-to tbemt as the -first foundation of their love to him.
After awakenings and distress, through fears Of hell, theyf"''
may suddehly'get a notion, through some impression on their'
imagination, or- immediate suggestion with or without texts of'
scripture, or by some other meahs, that God loves them, and
has forgiven their sins, and made them his children ; and this^
is the first thhig that causes their affections to flow towards
God and Jesus Christ : And then after this, and upon this
foundation, many things in God may appear lovely tothem,
and Christ may seem excellent. And if such persons are '
asked, whether God appears lovely and amiable irt himself ?
They would perhaps readily answer, Yes ; when indeed, if
Vol IV. Y

178 RfiLIGIOUS AFFECTIONS.
the matter be strictly examined, this good ppininn of Gpd wSS
purchased and paid for befpre ever they afforded it, in the
distinguishing and infinite benefits they imagined they receiv
ed from God : And they allow God to be lovely in himself,
no otherwise than that_ he has forgiven them, and accepted
them, and Ipves them 'abpve most in the World, and has en
gaged to improve all his infinite power and wisdom in prefer-
ing, dignifying, and exalting them, and will do for them just
as they would have him. When once they are firm in this
apprehension, it is easy to own God and Christ to be lovely
and glorious, and to admire and extol them. It iS easy for
them to own Christ to be a lo.vely person, and the best in
the world, when they are first firm in it, that he, though Lordpf
tbe universe, is captivated with love to them, and has his heart
swallowed up in them, and prizes them far beyond most of
their neighbors, and loved them from eternity, and died for
them, and will make them reign in eternal glory with him in
heaven. When this is the case with carnal men, their very
lusts will make him seem lovely : Pride itself will prejudice
them in favor of that which they call Christ : Selfish, proud
man naturally calls that lovely that greatly contributes to his
interest, and gratifies his ambition^ '
And as this sort of persons begin, so they go on. Their af- Ic
fections are raised from time to time, primarily on this foun
dation of selflove and a conceit of God's love to them. Many
have a false notion of communion with God, as though it Were
carried on by impulses, and whispers, and external representa
tions, immediately made to their imagination. These things
they often have ; which they take to be manifestations of
God's great love to them, and evidences of their high exalta
tion above others of mankind ; and so their affections are often
renewedly set agoing.
Whereas the exercises of true and holy love in the saints
arise in another way. They do not first see that God loves
them, and then see that he is lovely, but they first see that
God is lovely, and that Christ is excellent and glorious, and
their hearts are first captivated with this view, and the exer
cises of their love are wont from tirne to time to begin here,

RELIGIOUS AFFECTIONS. 179
and to arise primarily from these views ; and then, cpnser
quentially, they see Gnd's Ipve, and great favor tn them.*
The saint's affectipns begin with God ; and selflove has a
hand jn these affections consequentially, and secondarily only.
On the contrary, those false affections begin with self, and
an a.cknowledgment of an excellency in God, and an affectr
edpess 'with it, is only consequential and dependent. In the
love .of the true saint God is the lowest foundatipn ; the love
of the excellency of his nature is the foundatipn pf all the afr
iections which come afterwards, wherein selflp've is concernr
pd as an handmaid : On the contrary, the hypocrite lays
himself at the bottom of all, as the first foundation, and lays
on God as the superstructure ; and even his. acknowledgment
of God's glory itself depends on his regard to his private in
terest. SpliBove may not only influence men, so ^s tP cause them
to be affected with God's, kindness to them separately ; but
alsp with Gpd's kindness to them as parts of a cpmmunity :
As a natural principle of selflove, without any other princi
ple, may be sufficient to make a man concerned for the inter-
,est .of the nation to which he belongs : As for instance, in the
present war, selflove may make natural men rejoice at the
Siuccesses of our nation, and sorry for their disadvantages,
they bejpg concerned as members of the body. So the same
natural principle may extend further, and even to the world
,pf mankind, and might be affected with the benefits the iq-
habitants of the earth have, beyond those of the inhabitants pf
,fl,ther planets, if we knew that such there were, and how it
jvas with them. So this principle may cause men to be af
fected with the benefits that mankind have received beyond
the fallen angels. And hence men, from this principle, may
be much affected with the wonderful goodness of God to
mankind, his great goodness in giving his Son to die for fall
en man,^and the marvellous love of Christ in suffering such
¦• " Thei-e is a seeing of Christ after a njan believes, which is Christ in his
love, &c. But I speak of that first sight of him that precedes the second act
of faith ; and it is an intuitive, or real sight of him as he is in his glory."
Shepard's Per. of the Ten Virgins, Part I. p. 7^.

ISO RELIGIOUS AFFECTIONS.
great things for us, and with the great glory they hear Goi
has provided ih heaven for us ; looking on themselves as per-
sons concerned and interested, as being some of this species
of creatures so highly favored : The same principle of nat
ural gratitude may influence men hpre, as in the case of per
sonal benefits!
But these things that I have said do by no means imply,
that all gratitude • to God is a mere natural thing, and that
there IS no such thing as a spiritual gratitude, which is a holy
^nd divine affectioh : They imply no more, than that there
IS a gratitude which is merely rratural, and that when 'persons
have affections towards God only or primarily for benefits
received, their affection is only the exercise of a natural
gratitude.^ There is doubtless such a thing as a gracious grat
itude, which does greatiy differ from all that gratitude which
natural men experience. It differs in the following respects :
1. True gratitude or thankfulness to God for his kindness
to us, arises from a foundation laid before, of love to God fOr
what he is in himSelf; whereas a natural gratitude has nn
such aiitecetlent foundation. The gracious stirrings of grate
ful affection to Gpd, for kindness received, always are from a
stock of love already in fhe heart, established in the first place
on other grounds, viz. God's own excellency ; and hence the
affections are disposed to flow out on occasions of God's kind
ness. The saint, having seen the glory of God, and his heart
being overcome by it, and captivated With love to him On
that account, his heart hereby becomes tender, and easily af
fected with kindnesses received. If a man has no love to an
other, yet gratitude may be moved by some extraordinary
kindness ; as in Saul towards David : But this is not the same
kind of thing, as a man's gratitude to a dear friettd, that his
heart was before possessed with a high, esteem of, and love to ;
whose heart by this means became tender towards him, and
more easily affected with gratitude, and aflected in another
manner. Selflove is not excluded from a gracious gratitude ;
the saints love God for his kindness to them, Psal. cxvi. 1.
" I love the Lord, because he hath heard the voice of my sup
plication." But something else is included ; and another love

RELIGIOUS AFFECTIONS. 181
prepares the way, ahd lays the foundation for these grateful
affections. 2. In a gracious gratitude men are affected with the attri
bute of God's goodness and free grace, nbt only as they are
concerned in it, or as it affects their interest, but as a part of
the glory and beauty of God's nature. That wonderful and
unparalleled grace of God, which is manifested in the work
of redemption, and shines forth in the face of Jesus Christ, is
infinitely glorious in itself, and appears so to the angels ; it is
a great part of the moral perfection and beauty of God's na
ture. This would be glorious, whether it were exercised to
wards us or no ; and the saint who exercises a gracious thank
fulness for it, sees it to be so, and delights in it as such :
Though his concern in it serves the more to engage his mind
and raise the attention and affection ; and selflove hfere assists
as an handmaid, being subser-vient to higher principles, to
lead forth the mind to the view and contemplation, and en-
g'age and fix the attention, and heighten the joy and love 
God's kindness to them is a glass that God sets before them, •
Wherein to behold the beauty of the attribute of God's good
ness : The exercises and displays of this attribute, by this
means, are brought near to them, and set right before them.
So that in a holy thankfulness to God, the concern our inter
est has in God's goodness, is not the first foundation of our
'being affected with it ; that was laid in the heart before, in
"that stock of love which was to God, for his excellency in
liimself, that makes the heart tender and susceptive ot such
impressions from his goodness to us. Nor is our own in
terest, or the benefits we have received, the only, or the
chief objective ground of the present exercises of the af
fection, but God's goodness, as part of the beauty of his nar
ture ; although the manifestations of that lovely attribute, set
immediately before our eyes, in the exercises of it for us, be
the special! occasion of the mind's attention to that beauty, at
that time, and serves to fix the attention, and heighten the af
fection. Some may perhaps be , ready to object against the whole
that has been said, that text, 1 John iv. 19. " We love him,

182 RELIGIOUS AFFECTIONS.
because he first loved us," as though this implied that Cod's
love to the true saints were the first foundation of their love
to him.
In answer to this, I wpuW obsprye, that the appstie's drift
in these words, is to magnify the Ipve of God to us from,
hence, that he loved us, while we had no love to him ; as will
be manifest to any one who .compares this verse and the two
following with the 9th, lOth, and llth y.erses. And that God
loved us, when we had no love to him,. the apostle proves by
this argument, that God's love to the elect jsthe ground of
their love to him. And that it is three ways  1. The saints
love to God is the fruit of God's love to them, as it is the gift
of that love. God gave them a spirit of love to him, because
he loved them from eternity. And in this respect God's love
to his elect is the first foundation of their loye Jo him, as it
is the foundation of their regeneration, and the whole of their
redemption. 2. The exercises and dijcoycries that Gpd has
made of his wonderful, love to sinful men, by Jesus Christ, in
the work of redemption, is pne .of the chief manifestations,
which God has made of the glory of his moral perfection, to
, both angels and mpn ; and so is one main objective ground
of the love of bpth to God ; in a good consistence with what
was said before. 3. God's love to a particular elect person,
discovered by his conversion, is a great manifestation of
God's moral perfection and glory to hihi, and a proper occa
sion of the excitation of the love of holy gratitude, agree-,
able to what was before said. And that tbe saints do in these
respects love God, because he fiJ'Bt loved them, fully answers
the design of the apostle's argument in that place. So that
no good argument can be drawn from hence, against a spiritual
and gracious love in the saints, arising primarily from the ex
cellency of divine things, as they are in.themselves, and not
from any conceived relation they bear to their interest.
And as it is with the love of the saints, so it is with their
joy, and spiritual delight and pleasure : The first foundation
of it is not any consideration or conception of their interest in
divine things ; but it primarily cpnsists in the sweet entertalh-
jnent their minds have in pap view pr cpntemplatinn of the

RELIGIOUS AFFECTIONS. 1S3
divine and holy beauty of these things, as they arc in them*
selves. And this is indeed the very main difference between-
the joy of the hypocrite, and the joy Of the true saint. The,
former rejoices in himself ; self is the first foundation ofhis
jpy : The latter rejoices in God. The hypocrite has his
mind'pleased and delighted, in the first place, with his pwn
privilege, and the happiness which he supposes he has attain
ed to, or shall attain to. True saints have their minds, in the
first place, inexpressibly pleased and delighted with the sweet
ideas pf the gloriptis and amiable nature of the things pf God.
And this is the spring of all their delights, and the cream pf
all their pleasures : It is the joy of their py. This sweet and
ravishing entertsunment, they have in the view of the beau-^
tiful and delightful nature of divine things, is the foundation
of the joy that they have afterwards, in the consideration of
their being theirs. But the dependence of the affections of
hypocrites is in a contrary order : They first- rejoice and are
elevated with it, that they are made sp much of by God ;
and then on that ground hfe seems, in a sort, lovely to them.
The first foundation of the delight a true saint has in God,
is his own perfection ; and the first foundation of the delight,
he has in Christ, is his own beauty ; he appears in himself
the chief among ten thousand, and altogether lovely. The
way of salvation by Christ is a delightful way to him, "for the
sweet and admirable manifestations of the divine perfections
in it : The holy doctrines of the gospel by which God is ex
alted and man abased, holiness honored and promoted, and
sin greatly disgraced and discouraged, and free and sovereign
love manifested, are glorious doctrines in his eyes, and sweet
to his taste, prior to any conception of his interest in these
things. Indeed the saints rejoice in their interest in God,
and that Christ is theirs ; and so they have great reason ;
but this is not the first spring of their joy. They first re
joice in God as gloripus and excellent in himself, and then
secpndarily rejpice in it, that so glorious a God is theirs 
They first have their hearts filled with sweetness, from the
view of Christ's excellency, and the excellency ofhis grace and
the beauty of the way of salvation by him, and then they have a

184 RELIGIOUS AFFECTIONS-
¦ 1 ' • ¦ ¦
secondary joy in that so excellent a Saviour, and such excellent
grace are theirs.* But that which is the true saints superstruct-
iire is the hypocrites foundation. When they hear of the
wonderful things of the gospel of God's great love in sending
his Son, of Christ's dying love to sinners, and the great things
Christ has purchased and promised to the saints, and hear
these thing livelily and eloquently set forth ; they may hear
v/ith a great deal of pleasure, and be lifted up with what they
hear ; but if their joy be exE^mined, it will be found to have'
no other foundation than this, that they look upon these
things as theirs, all this exalts them, they love to hear of the
great love of Christ, so vastly distinguishing some from others;
for selflove, and even pride itself makes them affect great disf
tinction from pthers. No wonder, in this confident opinion
of their own good estate, that they feel well'under such doc.'
trine, and are pleased in the highest degree, in hearing how
much God and Christ makes of them. So that their joy is
really a joy in themselves, and not in God.
And because the joy of hypocrites is in themselves, hence
it comes to pass that in their rejoicings and elevations, they are
wont to keep their eye upon themselves : Having received
what they call spiritual discoveries or experiences, their
minds are taken np about them, admiring their own experi
ences ; and what they are principally taken and elevated with,
is not the glory of God, or^beauty of Christ, but the beauty of
their experiences. They keep thinking with themselves.
What a good experience is this ! What a great discovery is
this ! What wonderful things have I met with ! And so they
put their experiences in the place of Christ, and his beauty
*Dr. Owen, on the Spirit, p.'igg, speaking of a common work of the'
Spirit, saySj " The effects of this work on the mind, which is the first sub
ject affected with it, proceeds not so far as to give delight, complacency, and
satisfaction, in the lovely spiritual nature and excellency of the things reveal
ed unto it. The true nature of saving illumination consists in this, that it
gives the mtnd such a direct intuitive insight and prospect into spiritual
things, as that in their own .spiritual nature they suit, please, and satisfy it?;,
so that it is transformed into them, cast into the mould of them, and rests in
them.

RELIGIOUS AFFECTIONS. 1S3
and fulnpss jand instead of rejoicing in Christ Jesus, they re
joice in their admirable experiences ; instead of feeding and
feasting their souls in the view of what is without them, viz.
the innate, sweet. refreshing amiableness of the things exhib
ited ih the gospel, their eyes are off frem these things, or at
least they view them only as it were sideways ; but the ob
ject that fixes their contemplation, is their experience ; and
they are feeding their souls, and feasting a selfish principled,
with a view of their discoveries t They take more comfort
in their discoveries than in Christ discovered, which Is the
the true notion of living upon experiences and frames, and
*pt ausing experiences as the signs on which they rely for
evidence of their good estate, which some call living on ex
periences ; though it be very observable, that some of them
whp do so are most notorious for living upon experiences, ac
cording to the true notion of it.
The affections of hyppcrite.<i are very pften after this man
ner ; they are first mueh affected with some impression on
their imagination, or some impulse which they take to be
an immediate suggestion or testimony from God of his love
and their happiness, and high privileges in some respect,
either with or without a text of scripture ; they are mightily
taken with this as a great discovery, and hence arise high af
fections. And when their affections are raised, then they
view those high affections, and call them great and wonder
ful experiences ; and they have a notion that God is greatly
pleased with those affectiohs ; and this affects them more ;
and so they are affected with their affections. And thus theii^
affections rise higher and higher, until they sometimes are
perfectly swallowed up : And self conceit, and a fierce zeal
rises withal ; and all is built like a castle in the air, on no oth
er foundation but imagination, selflove, and pride.
And as tbe thpughts pf this sort pf persons are, so is their
talk ; for out oS the abundance of their heart their mouth
speaketh. As in their high affections they keep their eye
¦Upon theheanty of their experiences, and greatness pf their
attainments ; so they are great talkers about themselves....
The true saint, when under great spiritual affections, from
Vol. IV. Z

186 RELIGIOUS AFFECTIONS.
the fulness ofhis heart, is ready to be speaking mUch of God^'j,
and his glorious perfections and works, and of the beauty anrfj
amiableness of Christ, and the glorious things of the gospel s'*
But hypocrites,' in their high affections, talk more of the dis
covery, than they do of the thing discovered ; they are full
of talk about the great things they have met with, the wonde#l
ful discoveries they have had, how sure they are of the love
of God to them, how safe their condition is, and^ how they
know they shall go to heaven, Sec.
A true saint, when in the enjoyment of true discoveries' of
¦ the sweet glory of God and Christ, has his mind^ too" much
captivated and engaged by what he views without hihiself, to
stand at that time to view himself, and his own attainments :
It would be a diversion and loss which he could not bear, to
take his eye off from the ravishing object of his contempla-^
lion, to survey his own experience, and to spend time in think
ing with himself, what an high. attainment this is, and what a. ;
good story I now have to tell others. Nor does the pleasure'!
and sweetness of his mind at that time chiefly arise from the ;
consideration of the safety of his state, or any thing he has in
view of his own qualifications, experiences, or circumstan
ces ; but from the divine and supreme beauty of what is the'l
object of his direct view, without himself ;. which sweetly en-"'
tertains," and strongly holds his mind.
As the love and joy of hypocrites are all from the source
of selflove; so it is with their other affections, their sorrow
for sin, their humiliation and submission, their religious de-^
sires and zeal : Every thing is, as it were, paid for before''
hand, in God's highly gratifying their selflove, and their lusts,
by making; so much of them, and exalting them so highly,
as things are in their imagination. It is easy for nature, as
corrupt as it is, under a notion of being already some of the
highest favorites of heaven, and having a God who does so
protect them and favor them in their sins, to love this imag
inary God that suits them so well, and to extol him, and sub-;
mit to him, and to be fierce and iealous for him. The high.
affections of many are all built on the supposition of their be*
ing eminent saints. If that opinion which they have of them-

RELIGIOUS AFFECTIONS. 187
selves were taken away, if they thought they were some of
the lower form of saints (though they should yet suppose
themselves to be real saints) their high affections would fall
to the ground. If they only saw a little of the sinfulness and
"vileness of their own hearts, and their deformity, in the midst
of their best duties and their best affections, it wpuld knpck
their ' affections on the head ; because their affections are
built upon sel^ therefore self knowledge would destroy them.
But as to truly gracious affections, they are built elsewhere ;
they have their foundation out of self in God and Jesus Christ;
and therefore a discovery of themselves, of their own deform
ity, and the meanness of their experiences, though it»will pu
rify their affectiohs, yet it will not destroy them, but in some
respects sweeten and heighten them.
III. Those affections that are truly holy, are primarily
founded on the loveliness of the moral excellency of divine
things. Or (to express it otherwise) a love to divine things
for the, beauty and sweetness of their moral excellency, is the
first beginning and spring of all holy affections.
Here, for the sake of the more illiterate reader, I will
explain what I mean by the moral excellency of divine things.
And it may be observed, that the word moral is not to be
understood here, according to the common and vulgar accep
tation of the word, when men speak of morality, and a moral
, behavior ; meaning an outward confprmity to the duties of
the moral law, and especially the duties of the second table ;
,orintending no more at farthest, than such seeming virtues,
as proceed from natural principles, in opposition to those vir
tues that are more inward, spiritual, and divine ; as the hon
esty, justice, generosity, good nature, and public spirit of ma
ny of the heathen are called moral virtues, in distinction from
the holy faith, love, humility, and heavenly mindedness of true
Christians : I say, the word »torc/ is not to be understopdthus
in this place.
But in order to a right understanding -what is meant, it
must be observed, that divines commonly make a distinction
between moral good and evil, and natural good and evil. By
moral evil, they mean tbe evil of, sin, pr that. e^vil which is

18g RELIGIOUS AFFECTIONS.
against^' duty, and contrary to what is rightand ought to be.
By natural evih they do not mean that evil which is properly jj
opposed to duty ; but that which is contrary to mere nature^
without any respect to a rule pf duty. So the evil of suffer
ing is called natural evil, such as pain and torment, disgrac^j^
and the like : These things are contrary to mere nature,
cpntrary tp the natiire of both bad and good, hateful to wicto-
ed men and devils, as well as good men and angels. S»
likewise natural defects are called natural evils, as if a child
be monstrous, pr a natural fool; these are natural evils, but
are not moral evils, because they have not properly the nature
of the evil of sin. On the other hand, as by moral evil, di?
vines mean the evil of sin, or that which is contrary to what
is right ; so by moral good, they mean that which is contra^
ry to sin, or that good in beings who have will and choice, ' "
whereby, as voluntary agents, they are, and act, as it becomes
them to be and to act, or so as is most fit, and suitable, and
lovely. By natural good, they mean that good that is en-
ll^tirely of a different kind from holiness or virtue, viz. that
which perfects or suits nature, cpnsideiing nature abstractly
from any holy or unholy qualifications, and without any rela
tion to any rule or measure of right and wrong.
Thus pleasure is a natural good ; so is honor, so is strength^
90 is speculative knowledge, human learning, and policy 
Thus there is a distinction to be made between the Jiatural
good that men are possessed of, and their moral good ; and
also between the natural and moral gopdofthe angels in heaven s
The great capacity of their understandings, and their great
strength, and the honorable circumstances they are in as the
great ministers of God's kingdom, whence they are called
thrones, dominions, principalities, and powers, is the natural
good which they are possessed of ; but their pferfect and glo
rious holiness and gopdness, their pure and flaming leve tp
God, and to the saints and to one another, is their moral gppd.
So divines make a distinction between the natural and moral
perfections of God : By the moral perfections of God, they
mean those attributes which God exercises as a moral agent,
or whereby the heart. and will bf God are gopd, right and in-

RELIGIOUS AFFECTIONS. 189
finitely beeoniung, and lovely ; such as his righteousness,
truth, faithfulness, and goodness ; or, in one word, his holi
ness. By God's natural attributes or perfections, they mean
those attributes, wherein, accprding tP Pur way of cpnceiving
of God, CPhsists, not the holiness or moral goodness of God,
but his greatness ; such as his power, his knowledge, where
by be knows all things, and his being eternal, from everlasting
^ to everlasting, his omnipresence, and his awful and terrible
majesty. The moral excellency of an intelligent voluntary being is
more immediately seated in the heart or ¦wUl of moral agents.
That intelligent being, whose will is truly right and lovely, is
•morally good or excellent.
This moral excellency of an intelligent being, when it is
true and real, and not only external, or merely seeming and
counterfeit^ , is holiness. Therefore holiness comprehends all
the true moral excellency of intelligent beings : There is no
other true virtue, but real holiness. Holiness comprehends
all the true virtue of a good man, his love tp God, his gracious ,
love to men, his justice, his charity, and bowels of mercies,
his gracious meekness and gentleness, and all other true
Christian' virtues that he has, belong tP his holiness. So the
holiness of God in the more extensive sense of the word, and
the sense in which the word is commonly, if not universally
used concerning God in scripture, is the same with the mbral
excellency of the divine nature, or his purity and beauty as a
moral agent, comprehending all his moral perfections, his
righteousness, faithfulness, and goodness. As in holy men,
their charity. Christian kindness and mercy, belong totheir'
holiness ; so the kindness and mercy of God belong to his ho
liness. Holiness in man is but the image of God's holiness :
There are not mare virtues belonging to the image tlian are
in the original : Derived holiness has not more in it than is
in that underived holiness which is its fountain : There is no
more than grace for ¦grace, or grace in the image, answerable
to grace in the original.
As there are two kinds of attributes in God, according to
eur way of cpnceiving of him, his mnral attributes, which

%9Q RELIGIOUS AFFECTIONS.
are summed up in his holiness, and his natural attriButes of
strength, knowledge, &c. that constilnite the greatness of God j
so there is a twofold image of God in man, his moral or spirr
itual image, which is his holiness, that is the image of God's
moral excellency (which image was lost by the fall) and God'^
natural image, consisting in man's reason and understanding,
his natural ability, and dominion over the creatures, which is
the image of God's ^natural attribute.
From what has been said, it may e&sily be understood what
I intend,' when I say that a love to divine things lor the beauty
of their moral excellency, is the beginning and spring of alt
holy affections. It has been already shewn, under the former
head, that the first objective ground of all holy affections is
the supreme excellency of divine things as they are in them
selves, or in their own nature : I now proceed further, an^
say more particularly, that that kind of excellency of the na
ture of divine things, which is the first objective ground of all
holy affections, is their moral excellency, or their holiness.
Holy persons, in the exercise of holy affections, do love di
vine things primarily for their holiness : They love God, in
the first place, for the beauty of his holiness or moral perfec
tion, as being supremely amiable in itself Not that the
saints, in the exercise of gracious affections, do love God only
for his holiness ; all his attributes are amiable and glorious in
their eyes ; they delight in every divine perfection ; the con
templation of the infinite greatness, power, and knowledge^
and terrible majesty of , God, is pleasant to them. But their
love to God for his holiness is what is most fundamental and
essential in their love. Here it is that true love to God be
gins ; all other holy love to divine things flows from hence •
This is the most essential and dbtinguishjng thing that be
longs to a holy love to God, with regard to the foundation of
it. A love to God for the beauty of his moral attributes, leads
to, and necessarily causes a delight jn God for all his attri
butes ; for his moral attributes cannot be without his natural
attributes : For infinite holiness supposes infinite wisdom, and
an infinite capacity and greatness ; and all the attributes of
God do as it were imply one another.

RELIGIOUS AFFECTIONS. 191
The true beauty and loveliness of all intelligent beings does
primarily and most essentially consist in their moral excel
lency or hpliness. Herein cpnsists the loveliness of the an
gels, without which, with all their natural perfections, their
strength, and their knowledge, they would have no more love
liness than devils. It is a moral excellency alone, that is in
itself, and on its own account, the excellency of intelligent
beings : It is this that gives beauty to, or rather is the beauty
of their natural perfections and qualifications. Moral exceN
lency is the excellency of natural excellencies. Natural qual
ifications are either excellent or otherwise, according as tiiey
are joined with moral excellency or not. Strength and knowl
edge do not render any being lovely, without holiness, but
more hateful ; though they render them more lovely, when
joined with holiness. Thus the elect angels are the more
glorious for their strength and knowledge, because these nat
ural perfections of theirs are sanctified by their moral perfec
tion. But though the devils are very strong, and of great nat
ural understanding, they, be not the more lovely 5 They are
more terrible indeed, but not the more amiable,; but on the
contrary, the more hateful. The holiness of an intelligent
creature, is the beauty of all his natural perfections. And so
it is in God, according to our way of conceiving of the divine
Being : Holiness is in a peculiar manner the beauty of the
divine nature. Hence we often read of the beauty of holi
ness, Psal. xxix. 2, Psal. xcvi. 9, and ex. 3. This renders all,
his other attributes glorious and lovely. It is the glory of
God's wisdom, that it is a holy wisdom,, and not a wicked
subtilty and craftiness. This makes his majesty lovely ; and
not merely dreadful and horrible, that it is a holy majesty.
It is the glory of God's imm^utability, that it is a holy immu
tability, and not an inflexible obstinacy in Avickedness.
And therefore it must needs be, that a sight of God's loveli
ness must begin here. A true love to God must begin wkh
a delight in his holiness, and not with a delight in any other
attribute ; for no other attribute is truly lovely without this,
and no otherwise than as (according to our way of conceiving,
of God) it derives its loveliness from this ; and therefore it is

192 RELIGIOUS AFFECTIONS.
impossible that other attributes should appear Ipvel^, in fheif
true Ipveliness, until this is seen ; and it is imppssible that
any petfectipn of the divine nature shnuld be loved with true
love until this is loved. If the, true loveliness of all God's
perfections arise from the loveliness of bis holiness ; then
the true love of all his perfections arises from the love pf his
holiness. They that do not see the glory of God's holiness,
cannot see any thing of the true glory of his mercy and grace ^.,.
They see nothing of the glory of those attributes, as any ex
cellency of God's nature, as it is 'in itself; though they may
be affected with them, and love them, as they concern their
Interest •. For these attributes are no part of the excellency of
God's nature, as that is excellent in itself, any otherwise thaft
as they are included in his holiness, more largely taken ; or
as they are a part ofhis moral perfection.
As the beauty of the divine nature does primarily consist
in God's holiness, so does the beauty of all divine things;
Herein consists the beauty of the Saints, that they are saints,
or holy ones ; it is the moral image of God in them, which ift
their beauty; attd that is their holiness. Herein consists the
beauty and brightness of the angels of heaven, that they are
holy angels, and so not devils, Dan. Iv. 13, 17, 23, Mat. xxv.'
31, Blark viii. 38, Acts x. 22, Rev. Xiv. 10. Herein ccnsists
the beauty of the Christian religion, above all other religionsi,,
that it is so holy a religion. Herein consists the excellency
of the word of God, that it is so holy, Fsal. cxix. 140. '« Thy
word is very pure, therefore thy servant loveth it, ver. 128,
1 esteem all thy precepts concerning all things to be right J
and I bate every false way. Ver. 138. Thy testimonies that
thou hast commanded are righteous, and very faithful. And
172. My tongue shall speak of thy word ; for all thy com
mandments are righteousness. And Psal. xix. 7.... 10. Thtf
laW of the Lord is perfect, converting the soul ; the testimo
ny of the Lord is sure, making wise the simple. The stat-*
utes of the Lord are right, rejoicing the heart : The com-'
mandment of the Lord is pure, enlightening the eyes. The
fear of the Lord is clean, enduring forever : The judgments
of the Lord are true, and righteotis altogether : More to be

RELIGIOUS AFFECTIONS. 19l
ijesired are they than gold, yea, than much fine gold ; sweet
er also than honey, and the honey comb." Herein does pri
marily consist the amiableness and beauty of the Lord Jesus,
whereby he is the chief among ten thousands, and altogether
lovely, even ip that he is the holy one of God, Acts, iii. 14,
and God's holy child. Acts iv. 27, and he that is holy, and he
that is true. Rev. iii. 7. All the spiritual beauty of his hu
man nature, consisting in his meekness, lowliness, patience,
heavenliness, love to God, love to men, condescension to the
mean and vilej and compassion to the miserable, &c. all is
summed up in hisliolinessi And the beauty of his divine
nature, of which the beauty of his human nature is the image
and reflection,, does also primarily consist in his holiness.
Herein primarily consists the glory of the gospel, that it is a
holy gospel, and so bright an emanation of the holy beauty of
God and Jesus Christ : Herein consists the Spiritual beauty
of its doctrines, that they are holy doctrines, or doctrines ac
cording to godliness. And herein does consist the spiritual
beauty of the way of salvation by iesus Christ, that it is so
holy a way. And herein chiefly consists the^ glory of heav-
ten, that it is the holy city, the holy Jerusalem, the habita
tion of God's holiness, and so of his glory, Isa. Ixiii. 15. All
the beauties of the new Jerusalem, as it is described in the
two last chapters of Revelation, are but various representa
tions of this: See chap. xxi. 2, 10, 11, 18, 21, 27. ...chap.
xxii. 1, 3i
And therefore it is primarily on account of this kind of ex
cellency, that the saints do love all these things. Thus they
love the word of God, because it is very pure. It is on this
account they love the saints ; and on this account chiefly it
is, that heaven is lovely to them, and those holy tabernacles
of God amiable in their eyes : It is on this account that they
love God ; and on this account primarily it is, that they love
Christ, and that their hearts delight in the doctrines of th©
gospel,, and sweetly acquiesce in the way of salvation therein
revealed.* *. ^' To the right closing with Chtist's person, this is also required, to taste
the bitterness of siju, as the greatest evil ; £lse a man will nevei close with
Vol. IV. 2 A

194 RELIGIOUS AFFECTIONS^
Under the head of the first distinguishing characteristic Of
gracious affection^ I observed, that there is given to those that
are regenerated, a new supernatural sense, that is as it were
a certain divine spiritual taste, which is, in its'whole nature,'
diverse from any former kinds of sensation of the mind, as
tasting is diverse from any of the other five senses, and that
Something Is perceived by a true saint in the exercise of this'
new sense cf mind, in spiritual and divine things, as entirely
different frpm any thing that is perceived in them by natural
men, as the s\yeet taste of honey is diverse from the ideas men
get of honey by looking on it or feeling it : Now this th&t'
I have been speaking, viz. the beauty of holiness, is that thing
in spiritual and divine things, which is perceived by this spir
itual sense, that is so diverse from all that natural men per-- ,
ceive in them ; this kind df beauty is the quality that is the
immediate object of this spiritual sense ; this is the sweet
ness that is the proper object Of this spiritual taste. Th6
scripture often represents the beauty and sweetness of holi-'
ness as the grand~object of a spiritual taste and spiritual appe-'
lite. This was the sweet food of the holy soul of Jesns^
Christ, John iv. 32, 34. " I have meat to eat that ye knoW
not of...i.My meat is to do the will of him that sent me, and*'
to finish- his work." , 1 know of no part of the holy scriptures^' ¦
where the- nature and evidences of true and sincere godliness
are^o m^uch pf set purpose and so fully and largely insisted?
on and delineated, as the 1 19th Psalm ; the Psalmist declares
his design in the first verses of the Psalm, and he keeps his'
eye on this design all along, and pursues it to the end : But
in this Psalm the excellency of holiness is represented asthe
Christ, fpr his holiness in him, and from him, as th&. greatest good. For we
told you, that that is the right closing with Christ for himself, when it is for
Ms holiness. . For ask a whorish heart, what beauty he sees in the person of
Ch'rist; he will, after he has looked over bis kingdom, histlghteoushess, and'
all his works, see a beauty ir. them, because they do serve his turn, to comfort
him only. Ask a virgin, he will see his happiness in all ; but that which
makes the Lord amiable is his holinesb, which is in him to make him h6ly
too. As in marriage, it is the personal beauty draws the heart. And hence
1 have thought it reason, that he that loves the brethren for a little grace, will
iove Christ much more," Shepard's Parable, Part I. p. 84^

•RELIGIOUS AFFECTIONS. 195
'imme^ate object of a spiritual taste, relish, appetite, -and de
light of God's law, that grand expression and emanation of
the holiness of God's nature, and prescription of holiness to
the creature, is all along represented as the food and enter
tainment, and as the great object of the love, the appetite, the
complacence and rejoicing of the gracious iiature, which
prizes God's commandments above gold, yea, the finest gold,
and to which they are sweeter than the honey and honey
4Ximb ; and that upon account of their holiness, as I observed
before. The same Psalmist declares, that this is the sweet
ness that a spiritual taste relishes in God's law, Psal- xix. 7,
8, 9, 10. " The law of the Lord is perfect : The commandr
jnent of Uie Lord is pure ; the fear of the Lprd is clean ; the
statutes of the Lord are right, rejoicing the heart ;....the judg
ments of the Lprd are true, and righteous .altogether ; more
to be desired are they than gold, yea, than much fine gold ;
sweeter also than honey, antl the honey comb."
A holy love has a holy object : The holiness of love con
sists especially in this,' that it is the love of that which is
holy, as holy, pr for its holiness ; so that it is the holiness of
the object, which is the quality whereon it fixes jand termi-
• nates. An holy nature must needs love that in holy things
chiefly, which is most agreeable to itself ; but surely that in
divine things, which above all others is agreeable to a holy na
ture, is holiness, because holiness must be above ali other
things agreeable to holiness ; for nothing can be more agree
able to any nature than itself ; holy nature must be aboveall
things agreeable to- holy nature : And so the holy nature of
Cod and Christ, and the word of God, and other divine things,
jnust be above all other things agreeable tp the holy nature
that is in the saints.
And agMn, an holy nature doubtless loves holy things, es
pecially on the account of that for which sinful nature has en
mity against them : But that for which chiefly sinful nature
is at enmity against holy things, is their holiness ; it is for
this, that the carnal mind is at enmity against God, and against
the law- of God, and the people of God- Npw it is just argur
jng from contrsiries ; from contrary causes to contrary ef^=

196 RELIGIOUS AFFECTIONS.
fects ; from opposite natures to opposite tendencies. Wq
know, that hoUness is of a directiy contrary nature to wicked^
ness ; as therefore it is the nature of wickedness chiefly to
oppose and hate holiness ; so it must be the nature of hoU-
ness chiefly to tend to, and delight in holiness.
The holy nature in the saints and angels in heaven (where
the true tendency of it best appears) is principally engaged by
the holiness of divine things. This is the divine beauty which
chiefly engages the attentionji«admiration, and praise of the
bright and burning Seraphii* Isa. vi. 3. " One cried unto
another, and said, Holy, HqlyB loly is the Lord of hosts, the
whole earth is full of his glory/ And Rev. iv. 8. They rest
not day and night, saying. Holy, Holy, Holy, Lord God Al-
¦mighty, which was, and is, and is to come. So the glorified
saints, chap. xv. 4. Who shall not fear thee, O Lord, and
glorify thy name ? For thou only art holy."
And the scriptures represent the saints on earth as adoring
God primarily on this account, and admiring and extolling all
Gpd's attributes, either as deriving loveliness, from his holi
ness, eras being a part of it. Thus when they praise God
for his power, his holiness is the beauty that engages them,
Psal. xcviii. K « O sing unto the Lord a new song, for he
hath done marvellous things : His right hand, and his holy
arm' hath gotten him the victory." ' So when they praise him
for his justice and terrible majesty, Psal. xcix. 2, 3. ' « The
Lord is great in Zion, and he is high above all people. Let
them praise thy great and terrible name ; for it is holy, ver. 5.
Exalt ye the Lord oiir God, and wOrship at his footstool ; for
he is holy, ver. 8, 9. Thou wast a God that forgavest them,
though thou tookesf vengeance of their inventions. Exalt ye
the Lord our God, and worship at his holy hill : For the Lord
our God is holy." So when they praise God for his mercy
and faithfulness, Psal. xcvii. 1 1, 12. ' « Light is sown for the
righteous, and gladness for the upright in heart. ' Rejoice in
the Lord, ye righteous ; and give thanks at the remembrance
of his holiness, 1 Sam. ii. 2. There is none holy as the Lord :
For there is none besides thee ; neither is there any rocl^
like our Gpd."

RELIGIOUS AFFECTIONS. igi"
By this therefore all may try their affections, and particu
larly their love and joy. Various kinds of creatures shew
the difference of their natures, very much in the different
.things they relish as their prpper good,'one delighting in that
which another abhors. Such a difference is there between
, true saints, and natural men : Natural men have no sense of
the goodness and excellency of holy things, at least for their
^holiness ; they ha^ve no taste for that kind of good ; and
so may be said not to know that divine good, or not to see it ;
it is wholly hid from them ; but the saints, by the mighty
power of God, have it discovered to them ; they have that
supernatural, most lioble and divine sense .'given them, by
which they perceive it ; and it is this that captivates their
hearts, and .delights them above all things ; it is the most
amiable and sweet thing to the heart of a true saint, that is to
jbe found in heaven or earth ; that which above all pthers at
tracts and engages his soul ; and that wherein, above all
things,' he places his happiness, and which he lots upon for
solace and entertainment to his mind, in this world, and full
satisfaction and blessedness in another. By tiiis, you may
examine your loye to God, and to Jesus Christ, and tP the
word of God, and your joy in them, and also your love to the
people of God, and your desires after heaven ; whether they
be from a supreme deUght in this sort of beauty, without be
ing primarily moved from your imagined interest in them,
or expectations from them. There are many high affections,
great seeming love and rapturous joys, which have nothing of
this holy relish belonging to them.
Particularly, by what has been said you may try your dis
coveries of the glory pf God's grace and love, and your affec
tions arising from them. The grace of God may applear
lovely two ways ; either aS bonum utile, a profitable good to
me, that which greatly serves my interest, and so suits my
selflove ; or as bonum f or mcrsuin, a beautiful good in itself, and
part of the moral and spiritual excellency of the divine na
ture. In this latter respect it is that the true saints have
their hearts affected, and love captivated by the free grace of
God Ul the first place.

59^8 RELIGIOUS AFFECTIONS.
From the things that have been said, it appears, that l^
persons have a great sense of the natural perfections pf Godj
and are greatly affected with them, pr haVe any other sight
or sense of God than that whichxonsists in, or implies a sense
of the beauty ofhis moral perfections, it is no certain sign of
grace ; as particularly men's having a great sense of the aw?
ful greatness and terrible majesty of God ; for this is only
Cod's natural perfection, and what men may see, and yet be
entirely blind to the beauty of his moral perfection, and ha-yej;';,'
nothing of that spiritual taste which relishes this divine sweet-s
ness. It has been shown already, in what was said upon the first
distinguishing mark of gracious affections, that that which is
spiritual, is entirely different in its nature, from all that ij;
is possible any graceless person should be the subject of, while
he continues graceless. But it is ppssible that those who are
wholly without grace should have a clear -sight and very great
and affecting sense of God's greatness, his mighty power,
and awful majesty ; for this is what the devils have, though
they have lost the spiritual knowledge of God, consisting in
a sense of the arhiableness ofhis moral perfections; they
are perfectly destitute of any sense or relish of that kind of
beauty, yet they have a very great knowledge of the natural
glory of God (if I may so speak) pr his awful greatness and
majesty ; this they behold, and are affected with the appre?
hensionsof, and therefore tremble before him. This glory
of God all shall behold at the flay of judgment; Godwill
make all rational beings to behold it to a great degree indeed,
angels and devils, saints and sinners : Christ will manifest
liis infinite greatness, and awful majesty, tp every one, in 9
most open, clear, and convincing manner, and in a light that
none can resist, " when he shall come in the glory of his
Father, and every eye shall see 'him ;" when they shall cry
to the mountains to fall upon them, to hide them from the
face of him that sits upon the throne, they are represented as
seeing the glory of God's majesty, Isa. ii. 10, 19, 21. God'
will make all his enemies to behold this, and to live in a. most
clear and affecting view of it, in hell, to all eternity. Go^

RELIGIOUS Al-JbiiUiiujNb. l^S*
iath often declared his immutable purpose to make all his
enemies to know him in this respect, in so often annexing
these words tO' the threatenings he denounces against them.
« And they shall know that I am the Lord;" yea, he hath
sworn that all men shall see his glory in this respect, Numb.
xiv. 31. "As truly as I live, all the earth shall be filled With
the glory of the Lord." And this kind of manifestation of
God is very often spokeh of in scripture, as made, or to be
made, in the sight of God's enemies in this world, Exod. ix.
IB. and chap. xiv. 18, and xv. 16. Psal. Ixvi. 3, and xlvi. lOi
and other places innumerable. This was a manifestation
¦^hich God made of himself in the sight of that wicked con
gregation at mount Sinai ; deeply affecting them with it ; so
fliat all the people in the camp trembled. Wicked men and
devils will see, ahd have a great sense bf every thing that ap*
pertains to the glory of God, but only the beaiity of his mor
al perfection, they Will see his infinite greatness and majesty,
his infinite poWer, and will be fully convinced of his omnisci
ence, and his eternity and immutability ; and they will see
and know every thing appertaining to his moral attributes
themselves, but only the beauty and amiableness of them ;
¦they ¦will see and knov/ that he is perfectly just, and right
eous, and true, and that he is a holy God, of purer eyes than
to behold evil, who cannot look on iniquity ; and they will see
the wonderful manifestatio^ns of his infinite gOodness and free
grace to the saints ; and there is nothing ¦will be hid froni
their eyes, but only the beauty of these moral attributes, and
that beauty of the other attributes, which arises from it. And
so natural ihon in this world are capable of having a very af-'
fecting sense of every thing else , that appertains to God, but
this only. Nebuchadnezzar had a great and very affecting
sense of the infinite greatness and awful majesty of God, of
bis supreme and absolute dominion, and mighty and irresisti
ble power, and of his sovereignty, and that he, and all the in
habitants of the earth were nothing before him ; and also had
a great conviction in his conscience of his justice, and an af
fecting sense of his great goodness, Dan. iv. 1, 2, 3, 34, 35,
S7. And the sense that Darius had of God's, perfections.

Soo UELlGIOus AFiJiuiIuNs*
seems to be very much like his, Dan, vi. 25, &c. Butth*
saints and angels do behold the glory of God consisting in the
beauty ofhis holiness ; and it is this sight only that will melt
and humble the hearts of men, and wean them from the
'world, and draw them to Godj and effectually change them.
A sight of the awful greatness of God, may overpower men's
strength, and be more than they can endure ; but if the mor-
s»l beauty of God be hid, the enmity of . the heart will remain
in its full strength, no love will be enkindled, all will not be
effectual to gain the will, but that will remain inflexible ;
whereas the first glimpse Of the moral and spiritual glory of
God shining into the heart, produces all these effects as it
were with omnipotent power, which nothing can withstand. , ,
The sense that natural men may have of the awful great-
mess of God may affect them various ways ; it may not only
terrify them, but it may elevate them, and raise their joy
and praise, as their circumstances may be. This will be
the natural effectof it, under the real or supposed receipt of
some extraordinary mercy from God, by the influence of
mere principles of nature. It has been shown already, that
the receipt of kindness may, by the influence of natural prin
ciples, affect the heart with gratitude and praise to God ; but
if a person, at the same time that he receives remarkable kind-*
hess fr^m God, has a sense of his infinite greatness, and that
he is but nothing in comparison of him, surely this will nat
urally raise his gratitude and praise the higher, for kindness
to one so much inferior. A sense of God's greatness had this
effect upon Nebuchadnezzar, under the receipt of that extra
ordinary , favor of his restoration, after he had been driven
from men, and had his dwelling with the beasts : A sense of"
God's exceeding greatness raises his gratitude very high ; so
that he does, in the most lofty terms, extol and magnify God,
and calls upon all the world to do it with him ; and much
more if a natural man, at the same time that he is greatly af'
fected with Cod's infinite greatness and majesty, entertains a
strong conceit that this great Qod has made him his child and
special favprite, and promised him eternal glory in his highest

ItELIGlOtJS AFFECTIONS. SOl
iove, win this have a tendency, accprding tP the ccurse 6f na
ture, to raise his joy and praise to a great heigfht.
Therefore, It is beyond dpubt that tOp much weight has beetl
laid, by many perspns pf Iste, on discoveries of Gpd's
greatness, awful majesty, and natural perfectipn, operating
after this manner, without any real view of the holy majesty
of God. And experience does abundantly witness to what
reason and. scripture declare as to this matter ; there having
been "very many persons, who have seemed to be overpower
ed With the greatness and majesty of God, and iCohsequently
felevated in the manner that has'been spoken pf, whp have been
Very far from having appearances of a Christian spirit and
temper, in any manner of proportion, or fruits in practice in
any wise agreeable ; but their discoveries have worked in a
¦Way contrary to the o'peratlon of truly spiritual disco^yeries.
Not that a sense of GOd's greatness and natural attributes
is not exceeding uSeful and necessary. For, as I observed
.before, this is implied in a manifestation of the beauty of
God's holiness. Though that be something beyond it, it sup
poses' it, as the greater siippOses the less. And though nat
ural men may have a sense pf the natural perfectiens pf GOd ;
yet undoubtedly this is more frequent and common with the
saints than with natural men ; and grace tends to enable inen
to see theSe things in a better manner than natural men do ;
and not only enables them tO see God's natural attributes, but
that beauty of those attributes, which (according to our way
of conceiving of God) is derived frOm his holiness.
IV. Gracious affections do arise from fhfe mind's being
enlightened, rithly and spiritually tp tinderstahd pr apprehend
divine things. '
Holy affectipns are' net heat withput light ; b'ut eyermore
arise from the infoi'mation of the understanding, Some spirit
ual instruction that the mind receives, some light or actual
kno^tiedge. The child of God is graciously affected, because
he sees and understands something mOre of divine things
than he did'before, more of God or Christ, and of the glori
ous things exhibited in the gospel ; he has sortie clearer and
better view than he had before, when he was net affected s
Vpl IV. 2 B

202 RELIGIOUS AFFECTIONS.
Either he receives some understanding of divine thing!
that is new to hjm ; or has his former knowledge renewed
after the view was decayed, 1 Johniv.7. « Every one that
loveth, knoweth God. Phil. i. 9. I pray that your love may
abound more and more in knowledge, and in all judgment.
Rom. X. 2. They have a zeal of God, but not according.to
knowledge. Col. iii. 10. The new man, which is renewed in
knowledge. Psalm, xliii. 3, 4'. O send out thy light and thy
truth ; let them lead me, let them bring me unto thy holy
hill. John ¦«. 45. It is written in the prophets, and they
shall be all taught of God. Every man therefore that hath
he?ird, and learned of the Father, cometh unto me." Knowl
edge is the Jtey that first opens, the hard heart, and enlarges
the affections, and so opens the way for men into the king-
dpm pf heaven, Luke xi. 52. « Ye have taken away the key
of knowledge."
Now there are many affeetions which do not 'arise from any
light in the understanding. And when it is thus, it is a sure
evidence that these affections are not spiritual, let them be
ever so high.* Indeed ti^ey have some new apprehensions
which they had not befores,. Such is the nature of man, that
it is impossible his mind should be affected, unless it be by .|
something that he apprehends, or that his mind conceives ofi
But in many persons those apprehensions or conceptions that
they have, wherewith they are affected, have nothing of the
nature of knowledge or instruction in them. ' As fpr instance,
when a perspn is, affected with a lively idea, suddenly excited
irt his mind, pf some shape or very beautiful pleasant form
of countenance, or some shining light, er other glorious out
ward appearance : Here is something apprehended or con
ceived by the mind ;¦ but there is nothing of the nature of in
struction in it ; persons become never the wiser by suclv
*' " Many that have had mighty strong affections at ^irst conversion, after-
Wardj become dryi and wither, and consume, and pine, and die away : And
now their hypocrisy is manifest ; if not to all the world by.open profanes
ness, yet to the discerning eye of living Christians, by a formal, barrfen, un
savory, unfruitful heart and courjc ; because they never had light to com.
viction enough as yeU

RELIGIOUS AFFECTIUJNS. 20S
things, or more knowing about God, pr a Mediatpr between
Cod and man, or the way of salvatiph by Christ, or any thing
contained in any of the doctrines of the gospel. Persons by
these external ideas have no further acquaintance with God,
as to any of the attributes or perfectipns pf his nature ; npr
have they any further understanding pf his word, pr any pf
his ways or works. Truly spiritual and gracious affections
are not raised after this manner ; these arise from the en
lightening of the understanding to understand the things
that are taught of God and Christ, in a new manner, the
coming to a new ¦ Understanding of the excellent nature of
God, and his wonderful perfections, some new view of Christ
in his spiritual ex;.cellencles and fulness, or things opened to
him in a new manner, that appertain to the way of salvation
by Christ, whereby he now sees how it is, and understands
those divine and spiritual doctrines which once were foolish
ness to him. Such enlightenings of the understauding as
these, are things entirely different in their nature from strong
ideas of shapes and colprs, and outward brightness and gln-
,ry, or sounds and voices. That all gracious affections do
arise from some instruction or pilightening of the under,-
standing, is therefpre a further prpof, that affectipns which
arise from such impression on the imagination, are not gra
cious affections, ¦ besides the tMngs observed b^fbre, which
make this erident.
Hence also it appears, that affections arising from texts of
scripture coming to the mind are vain, wheh no instruction
received in the understanding from those texts, or any thing
taught in those texts, is the ground of the affection, but the
manner of their coming to the mind. When Christ makes
the scripture a means of the heart's burning with gracious
affection, it is f by opening' the scriptures to their under
standings, Luke xxiv. 3?. Did not our heart burn -within us,
while he talked with us by the way, ahd while he opened to
us the scriptures ?" It appears also that the affection which
is pcc.asipned by the coming of a text, of scripture must be
vain, when the affection is founded on something that is sup
posed to be taught by it, which really is not cpntained in it,

204 RELIGIOUS AFFECTIONS.
nor in an pther scripture ; because sudh supppsed instruptio!^
is not real instructip^, but a mistake and misapprehension of
the mind. As fojp instance, when persons suppose that they
are expressly taught by spme scripture coming to their minds,
that they in particular are beloved of Gpd, pr that their sins
are fprgiven, that God is thdr Father, and the like, this is a
mistake or tnisEipprehensinn ; for the scripture no where re;
Teals the individual persons who are beloved, expressly ; but
only by consequence, by revealing the qualifications of per
sons that are beloved of God : And therefore this matter, is
not to be learned from scripture any other way than by conse-
jquence, and from these qualifications ; fpr things are not to
be learned fr^m the scripture, any other way than they are
taught, in the scripture. - ' :.
Affectipns really arise from ignprance, rather than instruct!
tion, in these instances which have been mentioned ; as like
wise in some others that might be mentioned. As some^
whoh they find themselves free of speech in prayer, they
call it God's being with them ; and this^ affects them niore ;
iand so their affections are set a going and increased ; wheii
they look not into the cause of this freedom of speech, which .
may arise many other ways besides God's spiritual presence. .
So some are much affected with some apt thoughts that come
into their minds about the scripture, and call it the Spirit of
Cod teaching them. So they ascribe many of the workings
of their , own minds, which they have a high opinion of, and
are pleased and taken with, to the special immediateinflueij-
ces of God's Spirit ; -and so ^re mightily affected with their
privilege. And there are some instances of persons, in
whom it seems manifest, that ^^'^^ ^''^'^ ground of their affec
tion is some bodily jsensation. The animal spirits, by spme
cause (and probably sometimes by the devil) are suddenly
and unaccountably put into a very agreeable motion, causing
persons to feel pleasantly in their bodies ; the animal spirits
are put into such a motion as is wont to be connected with
the exhilaration of the mind ; and the isopl, by the laws of the
union of soul and body, hence feels. pleasure. -The motion of
the animal spirits does not first arise from any affection or

RELIGIOUS AFFECTIONS. 20S
apprehension of the mind whatsoever ; but the very first
thing that is felt, is an exhilaratipn of the animal spirits, and a
pleasant external sensatipn it m^y be in their breasts. Hence
through ignorance, the person being surprised, begins to
think, surely this is the Hnly Ghpst coming into him. And
then the mind begins to be affected and raised : There is first
great joy ; and then many other affections, in a very tumult-
upus manner, putting all nature, bpth body and mind, into a
mighty ruffle. For though, as I observed before, it is the soul
only that is the seat of the affections ; yet this hinders not but
that bodily sensations may, in this manner, be an occasion pf
affections in the mind.
And if men's religious affections do truly arise from some
instruction or light in the understanding ; yet the affection is
not gracious, unless the light which is the ground of it be
spiritual. Affectipns may be excited by that understanding
nf things, which they obtain merely by human teaching, with
the common improvement of the faculties of the mind. Men
may be much affected by knowledge of things of religion that
they obtain .this way ; as some philosophers have been might
ily affected, and almost carried beyohd themselves, by the dis-
,coveries4:hey have made in mathematics and natural philoso
phy. So men may be much affected from common illumina
tions of the Spirit of God, in which God assists men's facul
ties to a greater degree of that kind pf understanding of relig
ious matters, which they have in some degree, by only the
ordinary exercise and improvement of their own faculties.
Such illuminations may much affect the mind ; as in many
Whom we read of in scripture, that were once enlightened;
but these affections are not spiritual.
There is such a thing, if the scriptures are of any use to
¦teach us anything, as a spiritual, supernatural understanding
of divine things, that is peculiar to the saints, and which those
who are not saints hare nothing of It is certainly a kind of
understanding, apprehending or discerning of divine things,
that natural men have nothing of, which the apostie speaks of,
1 Cor. ii. 14. " But the natural man receiveth not the'things
jof the Spirit of God ; for they are foplishness untp him ; nei-

see RELIGIOUS AFFECTIONS.
ther can he knew them, because they are spiritually discernf
ed." It is certainly a kind of seeing or discerning spiritual
things peculiar to the saints, which is spoken of, 1 John iii. 6,
•' Whosoever sinneth, hath not seen him, neither known him,
3 John 11. He that doth evil, hath not seen God. And
John vi. 40. This is the will of him that sent me, that every
one that seeth the Son, and believeth on him, may have everr
lasting life. Chap. xiv. 19. T'l^s '"'orld seeth me no more ;
but ye see me. Chap. xvii. 3. This is eternal life, that they
might know thee, the only true God, and Jesus Christ whom
thou hast sent. Mat. 11.27. No man knoweth the Son, but
the Father ; neither knoweth any man the Father, but the Sen,
and he tp whpmsoever the Son will reveal him. John xii. 45.
iHe that seeth me, seeth him that sent me. Psal. ix. 10. They
that know thy name, will put their trust in thee. Phil. iii. 8.
I count all things but loss, for the excellency of the know!"
edge of Chj:ist Jesus my Lord :  ver. 10. That I may know
him." And innumerable other places there are, all over the
Bible, which shew' the same., And that there is such a thing
as an understanding of divine things. Which in its nature and
kind is wholly different from all knowledge that natural men
have, is evident from this, that there is an understanding of
divine things, which the scripture calls .spiritual understandjtij,
ing. Col. i. 9. *.' W*'dp not cerise to pray for you, and to de
sire that you may be filled ¦vrith the knowledge of his wiUj in
all wisdom and spiritual understanding.'? It has been already
shown, that that which is spiritual, in the ordinary use of the
word in the New Testament, is entirely different in nature
and kind, from all which natural men are, or can be the subr
jects of.
From hence it may be surely inferred whereiij^ spiritual
understanding consists. For if there be in the saints a kin4
of apprehension or perception, which is in its nature perfectr
ly diverse from all that natural men have, or that it is possible
they should have, until they have a new nature ; it must cohr
sist in their having a certain kind of ideas or sensations of
mind, which are simply diverse from all that is or can be in
the minds of natural men. And that is the same thing as tq^

religious: affections. 20T
isy, that it consists in the sensations of a new spiritual sensej
which the souls of natural men have not ; as is evident by
What has been before, once and again Observed. But I have
already shown what that new spiritual sense is which the
saints h^ve given them in regeneration, and what is the ob
ject of it. I have shown that the immediate object of it is
the supreme beauty and excellency of the nature of divine
things, as they are in themselves. And this is agreeable to
the scripture ; the apostle very plainly teaches, that the great
thing discovered by spiritual light, and understood by spiritr
ual knowledge, is the glory of divine things, 2 Cor. iv. 3, 4;
« But if OUT gospel be hid, it is hid to them that are lost ; inr
whom the god of this werld hath blinded the minds of theiw
that believe not, lest the light of the g lorioiis gospel of Christy
who is the imagie of Cody should shine' unto them ; together
With ver. 6. For God, who commanded the light to shine out
of darkness, hath shined into our hearts, to give the light of
the knowledge of the glory of God, in the face of Jesus Christ.
And chap. iii. 18, preceding. But we all with op<J> fece, he-^
holding as in a glass the glOry of the Lord, are changed into
the same image, from glory to glory, even as by the Spirit'of
the Lord." And it must needs be so, for, as has been before
6bserved,- the scripture often teathes, that' all true religioni
summarily consists ih the love of divine things.^ And therer
fore that kind of understanding or knowledge, which is the
proper foundation of true religion, must be the knowledge of
the loveliness of divine things.. For doubtless, that knowl
edge which is the proper foundation df lovei is the knowl-'
tdge of Ipveliness. What that beauty pf divine things is,
which is the proper and immediate pbject pf a spiritual sense
©f mind, was shewed under the last head insisted en, viz;; that
it is the beauty of their moral perfection. Therefore it is in'
the view or sense of this, that spiritual understanding does
more immediately and primarily consist. And indeed it is
plain it can be nothing else ; for (as has been shown) there is
nothing pertaining to divine things, besides the beauty of their
moral excellency, and those- properties- and qilalities of divine
things which this beauty is the foundatio||of, but what natural

SOS religious affections.
tnen and devils can see and know, and will know fully and
clearly to all eternity.
From what has been said, therefare, we come necessarily
fo'this conclusion, concerning that wherein spiritual under-
Standing consists, viz. that it consists ih « a sense of the heart,
'6f the supreme beauty and sWefetness of the holiness or moral
|)erfection of divine things, together with all that discerning
and knowledgfe of things of religion, that depends upon, ancl
flows from such a sense."
Spiritual understanding consists primarily in a sense of
heart Of that spiritual beauty, I say, a sense of heart ;¦ foHt
is not Speculation merely that is concerned in this kind of uir*
derstanding ; nor can there be a clear distinction made be*
tweeh the two faculties of understanding and will, as acting
distinctly and separately, in this matter. When tbe mind is
sensible of the sweet beauty and amiableness Of a thing, that
implies a sensibleness of sweetness and deligh t in the pres-'
ence of the idea of it : And this sensibleness of the amiaUe^
ness or dHJghtfulness of beauty, carries in the very nature of
it the sense of the heart ; or an effect dttd imjiression the soul
is the subject of, as a s'abstance possessed of taste, faiclinatioii
and will. ¦ • ¦ »
There is a distinction to be made between a mere hotiOnall
understanding, wherein the mind only beholds things in the
Exercise of a speculative faculty ; and the sense of the heartj!
Wherein the mind does not only speculate and behold, but rel
ishes and feels. That sort of knowledge, by which a marr
has a sensible perception of amiableness and loathsomeness.
Or of sweetness ahd nauseOusness, is hot just the same sort of
Knowledge with that by which he knows what a triangle is/
and what a square is. The one is mere speculative knowl-'
*dge, the Other sensible knowledge, in which more than the
i5nere intellect is concerned ; the heart is the proper subject
of it, or the soul as a beihg that not only beholds, but has in-'
clination, and is pleased or displeased. And yet there is the"
nature of instruction in it ; as he that has perceived the sweet
taste of honey, knows much more about it, than he wh»ha»
only looked upon, and felt of it ^

religious affections.- 9«9
the apostle seems to make a distinction between mere
Speculsitive knowledge of the things of religipn, and spiritual
knpwledge, in calling that « the form of knowledge, and of the
truth inthe law, Rom. ii. 20. Which hath the form pf knpwl
edge, and ef the truth in the law;" The latter is often represent
ed by relishing, smelling, or taStihg, 2 Cor. ii. 14. « Now thanks
be to God, which always causeth us to triumph in Christ Je
sus, and maketh manifest the savor ofhis kncfwiedge in every
place. Mat. xvi. 23. ThoU savorest not the things that be of
God, but those things that be of meh. 1 Pet. ii. 2,. 3. As new
bom babes desire the sincere milk of the word, that ye may
grow thereby ; if So be ye have tasted that the-Lord is gra
eipus; Cant. i. 3.. Because pf the savpr of thy good ointments,
thy name is as ointment pOured forth, therefore do the vir
gins Ipve thee ; cpmpated with 1 Jphn ii. 20. But ye have
an unction from the holy one,- and ye know all things."
Spiritual understanding primarily consists in this sense, pr
taste pf the moral beauty of divine things ; so that no knowl
edge can be called spiritual, any further than it arises from
this, and has this in it. But secondarily it includes all that
discerning and knowledge of things of religion, which de
pend upOn and flow from such a sense.
When the true beadty ahd amiableness Of the holiness or
true moral good that is in divine things is jdiacovered to the
soul, it as it were opens a new world to its vieWs. This shews
the glory of all the perfections of Godi and of every thing ap-f
pertaining to the divine Being. For, as was Observed before,
the beauty of all arises from God's moral perfectipn. This
shews the glnry of all God's works, both of creation andprov"
idcnce. For it is the special glory of them, that God's holi
ness, righteousness^ faithfulness, and gOodness, are so mani"
fested urthem ; and without these moral perfections) ther©
would be no glpry in that power and skill ¦vrith whieh they ar©
wrought. The glorifying of God's moral perfections, is the
special end of all the works of Gpd's hands. By this sense
of the mpral beauty pf divine things, is understopd the suffi
ciency of Christ as a mediator ; for it is only by the discpv-
«ry of the beauty of the moral perfection of Christy that th©
Vol. IV. 2 C '

91» RtLIGIOUS AFFECTIONS.
believer is let into the knowledge of the excellency of liir
person, so as to know any thing more of it than the devils dpf
and it is only by the knowledge of the excellisncy of Christ's
person, that any know his sufficiency as a mediator ; for the
latter depends uppn, and arises from the former. It is by
Seeing the excellency of Christ's person, that the saints are
ijiade sensible of the preciousness of his bloOd, ahd its suffi**
ciency to atone for sin ;- for therein consists the preciousness
of Christ's bleod, that it is the blood of so excellent and amia
ble a person. And on this depends the meritoriousness of his-
-obedience, and sufficiency and prevalence ofhis intercessitai.
tiy this sight' of the moral beauty of divine things, is s^n
the beauty of the way of salvation by Christ ; for that consists
in the beauty of the moral perfections of God, ¦which wondfu*'
fully shines forth in every step of this method of salvation,
from beginnifag 'to end. By this is seen the fitness arid suita?'
bleness of this way ; for this wholly consists in its tendency
to deliver us from sin and hell, and to bring us to the happi*
liess which consists in the ppssession and enjoyment of mosaJ'
good, in a Way sweetly agreeing with God's moral perfections*-
And in the way's being contrived sp as to attain these endsj^-
consists the excellent wisdom of that way. By this is seei\'
the exceUehcy of the word of God. "fake away all the moraF
beauty and sweetness in the word, and the Bible is left wholly
a dead letter, a dry, lifeless, tasteless thingi By this is seen-
the true foundation of our duty, the worthiness of God to be"
so esteemed, honored, loved, submitted to, and served, as he'
requires of us, and the amiableness of the duties themselves
that are required of us. And by -this is seen the* true evil of
sin ; for be who sees the beaUty of holiness, mUst necessaritj^
see the hatefultoess of sih, its contrary. By this men under.--
stand the true glory of heaven, which consists in the beauty
and happiness- that is in holiness. By this is seen the amia--
bleness and happiness of both saints and angels. He that sees
the beauty of holiness, or true moral good, sees the greatest
and most important thing in the world, which is the fulness
of all things, without which all the world is empty, no better
than nothing, yea, worse than nothing. Unless this is seen*

RELIGIOUS AFFECTIONSi 841
*K»thing is seen that is worth the teeing ; for there is no Other
true excellency er beauty. Unless this be understood, notli-
afeg is understood that is worthy of the exercise of the hobte
faculty pf understanding. This is the beauty of the God
head, and the divinity of divinity (if I may So speak) fhe gobd
,of the infinite fountain of good •; without Which, God hinaself
(if that were possible to be) wbuld be an, i&firftte evil ; Wlth-
,out which, we ourselves had better never have been ; antl
without Which there had better have been no being. He
(therefore in effect knows nothingj that knows not this; hi^
knowledge is but the shadow of knowledgfij pr the forni of
skhpwledge, as the apbstle calls'it. Well therefore may the
¦scriptures represent those who are destitute pf that spiritual
.sense, by which is perceived thfe b'eauty of holinessj as totally
ifelind, dea^ and senseless^ yea, dead. And well may regeneB-
atioU, in which this divine sense is given to the soul by its
Creator, be represented as opening the blind eyes, and raising
the dead, t^ad bringing a person into a new world. For if
what has been said be considered, it will be manifest^ thstt
when a perspn has this sense and knowledge gi^en him, he '
win view nothing as he did before ;¦ though before he kn'eiv
all things " after the flesh, yet hendefirrth he will know them
iSo no more .; and he is become a new creature ; old things are
passed away, behold, all things are become new ;" agreeable
to 2 Cor. y. 1€, 17. : ,
And besides the things that have been dlready raentionb^
there arises from this sense ot spiritual bes^^ty, all trufc ex
perimental knowledge of religion,\ whieh is 0f itself as it wece
a new world of knowledge. He that sees not the beauty of
¦holiness, knows not what one of the graces , of God's Spirit is^
he is destitute of any idea or conception of aU gracioUs exerr
cises pf soul, and all holy comfprts and delights, and ^l\ effects
,pf the saving influences of the Spirit of Cod on the heart ;
and so is ignorant of the greatest works pf Gpd, the most im
portant and glorious effects of his poWer upon the creature j
and also is wholly ignorant of the saints as saints, he knows
pot what they are } i^d in effect is i'gn.oijlut of tl»6 whole ^ir-
jttial werld, / .

SIS RELIGIOUS AFFECTIONS."
Thing? being thus, it plainly appears, that God's implaittf
• ing, that .spiritual supernatural sense which has been spoken
pf, makes a great change in a man. ¦ And were it not for the
very imperfect degree, in which this sense is commonly giv
en at first, or the small degree pf this glprious light, that first
jiawns upon the soul ; the change made by this spiritual open?
ing of the eyes in conversion, would be much greater, and
;more remark9,ble every way, than if a man, who had been
born blind,, and with only the other four senses, should con?
tinue so long a time, and then at once should have the sense
of seeing imparted to him, in the midst of the clear light of
the sun, discoyeripg a world of visible objects. For though
sight be more noble than any of the other external senses, yet
this spiritual sense which has been spoken of, is infinitely
more npble than that, or any other principle of discerning that
a man naturally has, and the object of , this sense infinitely
greater and more impprtant.
This sprt of understanding or knowledge, is that knpwleige
of divine things from whence all truly gracious affections de
proceed ; by which therefore all affections are to be tried.
Those .affections that arise wholly from any other kind of
knowledge, or do result frpm any othpr kind pf apprehensipns ,
;of mind, are vain.
¦ From what has been said, may be learned wherein the most
essential difference lies between that light , or understanding
which is given by the common influences of the Spirit of
• Gpd, pn the hearts of natural men, and that saving instruc
tion which is given to the saints. The latter primarily and
most essentially lies in beholding the holy beauty that is in
divine things ; which is the only true moral good, and which
the soul of fallen man is by nature totally blind to. The for
mer consists only in a further understanding, through the as
sistance of natural principles, of those things which men may
know, in some measure, by the alone ordinary exercise of
their faculties. And this knowledge consists only in the
knowledge of those things pertaining to religion, whichare
natural. Thus for instance, in those awakenings and con^vicr
tjpns of cphsciencej that natural men are often subject tp, the

RELIGIOUS AFFECTIONS. Sl^
^Spirit pf Gpd gives np knPwledge of the true moral beauty
which is in divine things ; but only assists the mind to a
clearer idea of the guilt of sin, or its relation to punishment,
and cpnnexiph ¦vrith the evil of suffering (withput any sight
of its moral evil, or odiousness as sin) and a clearer idea
of the natural perfections of God, wherein consists, not
his holy beauty said glory, but his awful and terrible great
ness. It is a elear sight of this, that will fully awaken the
consciences of Wicked men at the day of judgment, with
out any spiritual light. And it is a less degree of the same
that awakens the consciences of natural men, yrithout spirit
ual light in this world. The same discoveries are in some
measure given in the conscience of an awakened sinner in
this worid, which will be given more fully, in the conscienc
es of sinners at the day of judgment. The same kind of
,^ght or apprehension of God, in a less degree, makes, awak
ened sinners in this world sensible of the dreadful guilt' of sin,
ibgainst so great and terribl* a God, and sensible of its amaz
ing punishment, and fills thein with fearful apprehensions of
divine wrath,that will thoroughly convince all wicked men, of
the infinitely dreadful nature ahd guilt of sin, ahd astonish
them with apprehensions of wrath, when Christ shall come
inthe glory ofhis power and majesty, and every eye shall see
him, and all the kindreds of the earth shall wail because of
him. And in those common illuminations which are some
times given to natural men, exciting in them some kind of
.•jeligious desire, love, and joy, the mind is only assisted to a
clearer apprehension of the natural good that is in divine
things. Thus sometimes, under common illuminations, men
are raised with the ideas of the natural good that is in heaven ;
as its outward glory, its ease, its honor and advancement, a
being there the object of the high favor of God, and the great
'respect of men, and angels, &c. So there are many things
exhibited in the gospel concerning God and Christ, and the
way of salvation, that have a natural good in them, which suits
the natural principle of selflove. Thus in that great goodness
lof Godto sinners, and the wonderful dying love of Christ,
there is a natural good which all men love, as they Ipvethem-

2.14 RELIGIOUS AFFECTIONSsr
selves ; as well as a spiritual 'and holy beautyj which is see^
jonlybythe regenerate. Therefoi'e there are many things
appertaining to ,the word of God's grace delivered in the gos-
Jiel, which may cause natural men, when they hear it, anoa
with joy to receive it. AH that love which natural men have
to God and Christ, and Christian virtues, and good men, i$
not from.any sight of th,e amiableness of the holiness, or true
moral excellency of these tilings ; but only for the sake of
the natural good there is in Ahem. AU natural men's hatred
,of sin, is as much from principles of nature, as men's hatred
of a tyger for his rapaciousness, or their aversion to a Sierpent
for his poison and hurtfulness ; and all their love of Christ
ian virtue, is from ^° higher principle, than their love of 3
Mian's good nature, which appears amiable to natural men ^
but no otherwise than silver and gold appears amiable in the
eyes of a merchant, or than the blackness of l^e soil is beau
tiful in the eyes of the farmer.
From what has been ^ said of the nature of spiritual .under«
standing, it appears that spiritual understanding does not con?
sist in any new doctrinal knovrledge^ or in having suggesteid
to the mind any new proposition, not before read or heard of 4
for it is plain that this suggesting of new propositions, is a
thing entirely diverse from giving the mind a new taste or
relish of beauty, and sweetness.* It is also evident, that spirr
itual knowledge does; not consist in any new doctrinal explan*
ation of any part of tiie scr^ture ; for still, this is but doc?
trinal knowledge, or the knowledge of propositions ; the doc?
trinal explaining of any part of scripture, is only giving us to
understand what are the propositions contained or taught in
that part of scripture.
¦* Calvin, in hts InstitutioflS, ]^86k I. Chap. ix. ^ 1, saysj " It is liotlAe
.office of the Spirit that is proiaised us, to tnake new and before unheard of
levejations, or to coin some nevr kind of docirine, which tends to draw us
away from the received doctrine of the gospel ; but to seal and confirm to us
that very doctrine which is by thfe gospel.'.' And in the same place he speaks
6f some, that in those days maintained the contrary notion, '* pretending lo
lie immediately led by the Spfrit, as persons that were governed by a molt
haughty self conceit : And not so properl-Jr tb be looked upon a< only Ubot»
ins u°<ier a Jnij,tak.e, as drives by- a sort ojF JSVing madness.

3tELIGroUS AFFECTIONS. »IK
Bfenceit appears, that the spirataal understanding of th»
scripture, does nqt consist in opening to the mind the mysti»<
tal meaning of the scripture, in its parables, types, ^nd alleges
ries ; for this is only a doctrinal explicatipn of tbe scripture,'
tie that explains what is meant by the stony groundj and the
seed's springing up suddenly, and quickly withering away,-
only explains what proposiljioqs or doctrines are taught in iu
So he that explains what is typified by Jacob's ladder, and tha
togelsofCod ascending and descending, on it, ar what wa»
^pified by Joshua's leading Israel through Jolidiah, only shewK
what pi^opositions are hid in these passages. And many meh'
can explain these types> who have no spiritual knoiwledge.
It is possible that a man might know how to interpret all tha
types, parables, enigmas, and allegories in the Bible, and not
have one beam of spiritual light in his mind ; because he may
riot have tbe least degree of that spiritual sense of the holy ~
beauty of divine things which' has been spoken of, and may
see nothing of this kind of glory in any thing contained iW
any of these HPj^Steries, or any dtbercpart of the scripture. It
is plain, by what the apbstle says, that a man might undeiv,'
stand all such mysteries, and have no saving grace, 1 Cor. '
Xiii^ 2. « .^nd though I have the gift pf prophecy, and un-i
derstand all mysteries, and all knpwledge, and have npt char
ity, it prOfiteth me nothing." They therefore are very fool
ish, who are exalted> iii an opinion of their own spiritual at-,'
tainments, froni notions that come into theuv mintlsi'of the
naiystical meaning, of these' and those passages of scripture,
as thOiigh it was a spiritual understanding of these passages,
immediately given them by the Spirit of GoA, and hence
have their affections highly raised ; and wh^t has been said,
shews the vanity of such affections.
From what, has been said, it is also evident, that it is B(;>t
ajpiri'tual knowledge for persons to be informed of tlveir duty,
by having il immediately suggestied to their minds, that such
and such outward actions or deed* are the will of God. If we
Suppose that it is truly God's manner thus to fignify his. will
to his pepple, by immediate inward suggestions, such suggest-
tipns bay« nothing &f . the nature of apiritual li^ht. ^liich'

31® DELICIOUS AFFECTIONS.
kind ef knowledge wpuld pnly be one kind of doctrinal
knowledge ; a proposition concerning the will of God, ir
as properly a doctrine of religion, as a proposition cpncem-'
ing the nature of God, Or a work of God ; and an having eith
er of these kinds of propositions, or any other propositioi;^
declared to a man, either by speech, or inward suggestipn,.
differs vastly ftpm an having the holy beauty of divine
things manifested to the soUl, whereih^spiritual knowledge,
does most essentially consist. Thus there was no spirhual '
light in Balaam ; though he had the will of God immediate
ly suggested tohim by the Spirit of God from time to time,.
concerning the way that hci should go,' and what he should do
and say.
It is manifest therefore, that a being led and - directed in
this manner, is not that holy and spiritual leading of the Spir.i
it of God, which is peculiar to the saints, and a distinguishing .
mark of the sons of God, spoken of, Rom.viii. ^4. « For as
many as are led by the Spirit of God, are the sons of God,
Gal. v. 18. « But if ye be led by the Spirit,, ye are not under
the law."
And if persons have the will of God concerning their ac
tions, suggested to them by some text of scripture, suddenly , .
and extraordinarily brpught tP their minds, which text, as thftjl'
words lay in the Bible before they came to their minds, relat-,
ed to the action and behavior of some Other person, but they
suppose, as God sent the words to them, he intended some
thing further by them, and meant such a particular action of ,
theirs; I say, if persons should have the will of God thus
suggested to them with texts of scripture, it alters not, the
case. The suggestion bping accompanied with an apt text of
scripture, does not make the suggestion to be of the nature of
Spiritual instruction. As for instance, if a person in Neweng-'
land, on some occasion, were at a loss whether it was his duty
to go into some popish or heathenish land, where he was likef
to be exposed to many difficulties and dangers, and should
pray to God that he would show him the way of his duty j
and after earnest prayer, should have those words which God
spake to Jacob, Gen. xlvL suddenly and extraordinaiily

RELIGIOUS AFFECTIONS; 2 rf
brought to his mind, as if they Were spoken to him ; « Fear
hot to go down into Egy'pt ; for I will go with thee ; ahd I will
also surely bring thee up again." In which words, though as
they lay in the Bible before they came to his mind, they re
lated only to Jacob, and hisTiehavior ; yet he supposes that
God has a further meaning, as they were brought ahd applied
to hirti ; that thus they are to be understood in a hew sense,
that by Egypt is tb be understood this particular country he
has in his m.ind, and that the action intended is "his going
thither, and that the mfeaning of the promise is, that God
would bring him back into Newengland again. Thete is
nothing of the nature of a spiritual or gracious leading of the
Spirit in this ; for there is nothing of the nature of spiritual
understanding in it. Thus to understand texts of scripture,
is not to ha^ve a spiritual understanding o'f them. Spiritually'
to understand the scripture, is rightly to understand what is in
the scripture, and what was in it before it was understood : It
is to understand rightly, what used to be contained in the
meaning' of it, and not the making of a new meaning. When
the mind is enlightened spiritually and rightly tn'understand
the scripture, it is" enabled to see that in the scripture,' which
before was not seen by reason of blindness. But if it was by '
reaspri bf blindness', that is an evidence that the same ' mean
ing was in it before,' otherwise it Would have been no blinds
ness not to see it ; it is no blindness not to see a meaning
Which is hot there. Spiritually enlightening the eyes to un
derstand the scripture, is to open the eyeS, Psal. cxix. 18.
*« Open thou niine eyes' that I may beheld Wpnderous things'
but of thy law ;" which argues that the reason why the same*
¦was not seen in the Scripture before, was that the eyes were:
shut ; Which would hot be the case, if the meaning that is
now understood was not th'pre before, but is now newly added
to the scripture, by the manner of the scripture's coiiiing to
my mind. This making a i\e,w meaning to' the scripture, is
the same thing as making a new scripture ; it is properly
adding to the Word, which is threatened with so dreadful a
(Curse. Spiritually to understa^nd the scripture, is tp have the
lyes of the mind ppened, tP behold the 'n'Ohderful spirifuaf
roLJlV. ZB

SIS KELIGlOUS AFFECTIONS.
excellency of the glorious things contained in the tru6 mean-''
ing of it, and that always were contained in it, ever since it-
'Was written ; to behold the amiable arid bright manifestations
of the divine perfections, and of the excellency and sufficien
cy of Christ, and the excellency and suitableness of the way
©f sal'vation by Christ, and the spiritual glory of the precepts
and promises of the scripture, &c. which things are, and al
ways were in the Bible, and would have been seen before, if it
had not been for blindness, without having any new sense ad
ded, by the words being sent by God to a particular person,'
and spoken anew to him, with a new meaning.
And as to a gracious leading of the Spirit, it consists in two'
tilings-: Partly in instructing a person in his duty by the'
Spiriit, and partly in powerfully inducing him to comply with?
that instruction. But so far as the gracious leading of the'
Spirit lies in instruction, it Consists in aperson's being gUided'.
by a spiritual and distinguishing taste of that which has in it
true moral beauty. I have shewn that spiritual knowledge'
primarily consists in a taste or relish of the amiableness and'
beauty of that which is truly good and holy : This holy relish
is a thing that discerns and distinguishes between good and
evil, between holy- and unholy, without being at the trouble of
a train of reasoning. As he who has a' true relish of ester-'
ual beauty, knows what is beautiful by looking upon it ; he'
stands in no need of a train of reasoning about the proportion
of the features, in order to determine whether'that which he
sees be a beautiful countenance or no ; he needs nothing, buC
only the glance of his eye. He who has a rectified musical
ear, knows whether the souhd he hears be triie harmony ; he
does not need first to be at the trouble of the reasonings of a'
mathematician about the proportion of the notes. He that
hasarectifiied' palate knows what is good' food, as soon as he'
tastes it, whithout the reasoning of a physician about it.
There is a holy beauty and sweetness in words and actions, as-
well as a natural beauty in countenances and sounds, and
sweetness in food, Job xii. 11. " Doth not tbe ear try wordSr
and the mouth taste his meat ?" When a holy and amiable
action is suggested to the thoughtSiOf abplysoul, that souV

RELIGIOUS AFFECTIONS. 2 1 §
Sf in the lively exercise of its spiritual taste, at pnce-^sees a
, beauty in it, and sp inclines tp it; and closes with it. On thfe
cpntrary, if anunwnrthy, unhply actipn be suggested tp it, its
sanctified eye sees no beauty in it, and is not pleased with-it 5
its sanctified taste relishes no sweetness in it, bul on the cpn
trary, it is nausepus to it. Yea, its hply taste and appetite
leads it tp think pf that which is truly Ipvel.y, and naturally
, suggests it ; as a healthy taste and appetite naturally sug
gests the idea pf its proper pbject. Thus a hply person is led
by the Spirit, ais he is instructed and led by bis holy taste and
,disposition of heart ,; whereby, in the lively exercise of grace*
he easily distinguishes good and evil,, and knows at once what
is a suitable amiable behavior tpwards God, and towards man,
in this case and the other, and judg«[6 what is right, as it were
spontaneously^ and of himself, without a particular deduction,
Jby any other arguments than the beauty that is seen, and gopd
ness that is tasted. Thus Christ blames the Pharisees, that
they " did not, even of their owh selves, judge what Was
right," withput needing miracles to, prpve it, Luke xii. 57.
^he apostle seems plainly to have respect to this way of judgr
ihg of spiritual beauty, in Rota, xii. 2. " Be ye transformed by
the renewing of your mind, that ye may prove what is that
good, and perfect, and acceptable will of God.'
There is such a thing as gPod taste of natural beauty
.(which learned men pften speak of) that is exercised about
tem.poral thihgs,in judging of therii ; as about the justness of
a speech, the'goodnesS of style, the beauty of a poem, the
,gra.«>eft!ilness of deportment, &c. A late great philosopher of
Oar nation, writes thus upon it ;* « To have a taste, is to give
things their real Value, to be touched with fhe good, tp, b,e
shocked with the ill ; not to be dazzled with false lustres, but
in. spight of all cpfors^ and every thing that might deceive or
amuse, to judge soundly. Taste and jtidgment, then, should
,be the same thing ; and yet it is easy tp discern a difference.
fhe judgment forms its opinions from reflection : The rea
son on this occasion fetches a kind of circmt, to arrive at its
* Chamber^' Oictionary, uadei thewor^ tasti.

^29 RteLIGIOUS AFFECTIONS.
end ; it supposes principles, it draws consequences, and i^
judges ; but not without a thorough knowledge of the case ; .
so that after it has pronounced, it is ready to render a reason
6f its decrees. Good taste observes none of these formalities ;
ere it has time to consult, it has taken its side ; as soon as ev
er the object is presented, the impression is made, the senti.;
ment formed, ask no more of it. As the ear is wounded with
a harsh sound, as the smell is soothed with an agreeable odor,'
before ever the reason have meddled wiUi those objects to
judge of them, so the taste opens itself at once, and prevents
all reflection. They may come afterwards to confirm it, and
discover the secret reasons of its conduct ; but it was not in its
power to wait for them. Frequently it ¦ happens not to know
them at all and what pMns soever it uses, cannot discover
what it was determined it to think as it did. This conduct is
very different from what the judgment observes in its deci- ,
sions : Unless we ch9ose to say, that good taste is, as it were,
a first motion, or a kind of instinct of right reason, which hur
ries on with rapidity, and conducts more securely, than ^11 the
reasonings she could make ; it is a first glance of the eye,
which discpvers to us the nature and relations of things in a
moment. Now as there is such a kind of taste ©f the mind as this,
which philosophers speak of, whereby persons are guided in
their judgment, of the natural beauty, gracefulness, propriety,
nobleness, and sublimity of speeches and action, whereby
they judge as it were by the glance^ of the eye, or by inward
sensation, and the first impression of the pbject , so there is ^
likewdse such a thing as a divine tastp, given and maintained
by the Spirit of God, in the hearts of the saints, whereby they
are in like manner led and guided in discerning and distin
guishing the true spiritual and holy beauty of actions; and
that more easily, readily, and accurately, as they have more
or less of the Spirit of God dwelling in them. And thus « the
sons of God are led by the Spirit of God, in their behavior in
the world."
A ho!) disposition and spiritual taste, where grace is strong
and lively, ' will enable a soul to determine what actions ^r^

RELIGIOUS AFFECTIONS. 22^
^ight and becoming Christians, npt only more speedily^ but
far more exactly, than the greatest abilities without it. This
may be illustrated by the manne'r in which some habits of
mind, and dispositions of heart, of a nature inferior to true
grace, will teach and guide a man in his actions. As for in
stance, if a man be a very good natured man, his good nature
will teach him better how to act benevolently amongst man
kind, and will direct him, on every occasion, to those speeches
and actions, which are agreeable to rules of goodness, than
the strongest reason will a man of a morose temper. So if a
man's heart be under the influence of an entire friendship, and
most endeared affection to another ; though he be a man of
an indifferent capacity," yet this habit of his mind will direct
him, far more readily and exactly, to a speech and deportment,
pr manner of behavior, which shall in all respects be sweet
and kind, and agreeable to a benevolent disposition of heart,
than the greatest capacity without it. He has as it were a
spirit within him, that guides him ; the habit of his mind is
attended with a taste, by which he immediately relishes that
air and mien which is benevolent, and disrelishes the contrary,
and causes him to distinguish between one and the' other in a
moment, more precisely, than the most accurate reasonings
can find out in many hours, As the nature and inward ten
dency of a stone, or other heavy body, that is let fall from
aloft, shews the way to the centre of the earth, more exactly
in an instant, than the ablest mathematician, without it, could
determine, by his most accurate observations, in a whole day.
Thus it is that a spiritual disposition and taste teaches and
guides a man in his behavior in the world. So an eminently
humble, or meek, or charitable disposition, will direct a per
son of mean capacity to such a behavior, as is agreeable to
Christian rules pf humility, meekness and charity, far more
readily and precisely than the most diligent study, and elabo
rate reasonings, of a man of the Strongest faculties, who has
not a Christian spirit within him. So also will a Spirit of
love to God, and holy fear and reverence towards God, and
filial confidence in God, and an heavenly disposition, teach and
^uide a man in his behavior.

222 RELIGIOUS AFFECTIONS.
It is an exceedingly difBcult thing for a wicked man, desti?
tute pf Christian principles in his heart tP guide him, tp
knPW how to demean himself like .a Christian, with the life ~
and beauty, and heavenly sweetness of a truly holy, humble,
Christlike behavior. He knows not how to put on these
garments ; neither dp they fit him, Eccl. x. 2, 3. "^ A wise
man's heart is at his right hand ; but a fool's beartis at his left.
Yea also, when he that is a fool walketh by the way, his wis
dom faileth him, and he saith to every one that he is a fool J. .
with ver. 15. The labor of the foolish wearieth every one
of them, because he knoweth not how to go to the city, Prov,.
s. 32. The lips of the righteous know what is acceptable,
Chap. XV. 2. The tongue of the wise useth' knpwledge
aright ; but the mouth of fools ppureth put fooiishness, An4
Chap. xvi. 23. The heart of the righteous teacheth hi^
mouth, and E^ddeth learning to his lips.
The saints in thus judging of actions by a spiritual taste^ '
have not a particular recourse to express rules of God's word,
with respect to every word and action that Is before them, the
good or evil of wliich they thus judge : But yet their taste
jtielf, in general, is subject to the rule of God's wor.d, and
must be tried by that, and a right reasoning upon it. As a
man of a rectified palate judges of particular morsels by his
taste ; but yet his palate. Itsplf must be judged of, whether it
be right or no, by certain rules and reasons. But a spiritual
taste of soul mightily helps the soul in its reasonings on the
word of God, and in judging of the true meaning of its rules:
As it removes the prejudices of a depraved appetite, and natr
urally leads the thoughts in the right channel, casts a light on
the word of God, aud causes the true meaning, most natural*
ly to come to mind, through the harmony there is between
the disposition and relish of a sanctified soul, and the true
meaning of the rules of God's worci. "V"ea, this harmony tends
to bring the texts themselves to mind, on proper occasions ;
as the particular state of the stomach and palate tends to bring
such particular meats and drinks to mind, as are agreeable to
that state. « Thus the children of God are led by the Spirit
ef God" in judging of actions thpiaselvesy and ip their medi^

MLitlOUS AFFECTIONS. 25$
•fcitions upon, and juelging of, and applying the rules of God's
holy word : And so God " teaches them his statutes, and
Causes them to Understand the way of his precepts ;" which
the Psalmist so often prays for. >
But this leading of the Spirit isa thing e«ceedmgly di
verse from that which some call' so j which consists not i^n
teaching them God's statutes and precepts, that he has al
ready given ; but ih giving them new precepts, by immedi
ate inward speech or suggestion ; and has in it no casting the
true excellency of things, or judging or discerning the nature
of things at all. They do not *{etermine what is (he will of
God by any taste or relish, or any manner of judging of the'
nature of things, but by an immediate dictate concerning the
fcing to be done < there is no such thing as any judgment or
wisdom in the case. Whereas in that leading of the SpirK
Which is peculiar to God's children, is imparted that true wis
dom, and holy discretion, so often spdten of in the word of
God; which is high abovte the other way, as the stars are
higher than a glow worm ; and that ¦vwhich Balaam and Saul
(who sometimes were leS by the Spirit in that other wajy)
never bad'> and no natural man can have, without a chang-e of
nature. '.
What has been said of the nature' of spiritual understand
ing, as consisting mosli' essentiaMy in a divine- supernatural
sense and relish of the heart, hot only shews that there is
ftothlng of it in this falsely supposed' leading of the Spnrit,
"frhich has been now &j>6ken. of ; but alsO' shows iSie -difference
between spiritual understanding, and all kinds and forms of
enthusiasm, all imaginary sights of God, and Chi*i«t, and heav
en, all supposed witnessing of the Spirit, and testimonies of
¦file love- of God by ' fenmediate in-ward suggestion ; and all
im-pressions, of future events, and immediate revMations'of any
Secret facts whatsoever ; all ehthusiastiGal impressions and
applications of words of scripture, as though they ^vere words
now immediately spoken by God to a particular person, in a-
new. meaning, and carrying something' more in them, than
fhe' words contain as, they lie in the Bible ? and all interp reta
ins of th© mystical meaning of the seripturej by supposed

2^4 RELIGIOUS AFFECTIONS.
immediate revelation. None of these things consists in a di»'
vine sense and relish of the heart, of the holy beauty and ex
cellency of divine things ; nor have they any thing to do with
such a sense ; but all consist in impressions in the head ; all
are to be referred to the head of impressions on the imagina
tion, and consist in the exciting external ideas in the mind,
either in ideas of outward shapes and colors, Or words spoken,'
or letters written, or ideas of things external and sensible, be-\*
longing to actions done, or events accomplished or to be ac-">
complished. An enthusiastical supposed manifestation of the
love of God, is made by the exciting an idea of a smiling
countenance, or some other pleasant outward appearance, or
by the idea Of pleasant words i spoken, or written, excited in
the imagination, or some pleasant bodily sensation. So when
persons have an imaginary revelation of some secret fact, it is'
by exciting external ideas ; either of some words, implying a
declaration of that fact, or some visible or sensible circum
stances of such a fact. So the supposed leading of the Spirit,
to do the will of God, in outward behavior, is either by excit
ing the idea of Words (-which are outward things) in their
ininds, either the words of scriptul-e, or other words, which
they look upon as an immediate contmand of God ; or else by
exciting and impressing strongly the ideas of .the outward ac
tions themselves. So when an interpretation of a scriptur*
type or allegory, is immediately, in an extraordinary way,-
strongly suggested, it is by suggesting words, as though one
secretly whispered and told the meaning, or by exciting-other
ideas in tiie imaginatipn;
Such sort of experiences and discoveries as these, common-'
ly raise the affections of such as are deluded by them, to a'
great height, and make a mighty uproar in both soul and body.
And a very great part of the false religion that has been irt
the world, from one age to anpther, consists in such discover'
ries as these, and in the affections that flow ffom them. In
such things consisted the experiences of the ancient Pythago-'
reans among the heathen, and many others among them, who'
'had strange ecstacies and raptures, and pretended to a diVih*
afflatus, and immediate revelations from heaven. In such'

.RELIGIOUS AFFECTIONS. 223-
things as these seem to have consisted thfc experiences of the
Essenes, an, ancient sect among the Jews, at and after the
times of the aposties. In such things as th^se consisted the
Experiences bf many of the ancient Gnpstics, and the MoH-
tanists, and m^ny other sects ,cf ancient heretics, in the prim
itive ages of the .Christian churdh. And in such things as
these consisted the pretended immediate converse with God
and Christ, ahd saints and angels of heaven, of the Menks,
Arichorites, and Recluses, that formerly abounded in the
Chiirch of Rome. In such things consisted the pretended
high, experiences, ahd great spirituality of many sects of en
thusiasts, that Swarmed in the world after the Reformation ;
such as the Anabaptists^ AntinOmi^ns, and Familists, the fol
lowers of N. Stork, Th. MUncfer, Jo. Becold, Henry. Pfeiser,.
David George, Casper Swenckfield, Henry Nicplas, Johannes
Agricola Eislebius ; and the. many wild enthusiasts that were
in Englandjn thg da;ys of Oliver Cromwell ; and the follow-^
ers of Mrs. Hutchison in Newengland ; as appears by the
particular and large accounts given of all these sects by that
eminently holy man, Mr. Samuel Rutherford, in his" Display
of the spiritual Antichrist." And ih such things as these
consisted the experiences of the late French prophets, and
their followers. . And, in these, things seems to lie the relig
ion of the many kinds of enthusiasts of the present day. It is!
by such sort of religion. as this, chiefly that Satan transform^
himself irito an angel of light ! And it is that which he ha^
fcver most successfully made use of to confound hopeful ahd
happy revivals of religion, frorri the beginning of the Christ-^
ian church, to this day. When the Spirit of God is poured
out, to begin a glorious work, then the old serpent, a§ fast as
possible, and by all means, introduces this bastard religion,-
khd mingles it with the triie ; which has froni time to time
soon brought all things into confusion; The pernicious con-
Sequence of it is not easily imagined or conceived of, lintil we
see. and are amazed with the awful effects of it, and the dismal
desolation it has made. If the revival of true religion be very
great in its beginning, yet . if this bastard comes in, there is
danger of its doing as Gideon's bastard Abiriiejech did, who
Vol. I"Vj 2 E '

236 RELIGIOUS AFFECHOSfS.
fiever left until he had slain all his threescore and ten true--
born sens, excepting pner that was forced te fly. Great and
strict therefore should be the watch and guard that ministers
mamtain -against sUch things, especially at a time of greaf
a^wakening : For men, especially the cemmoh people, ar«
easHy bewitched whh such things ; they having such a glar-
fog and .glistering shesw Of high religitm ; and the devil hiding
his own shape, and appearing as ah angel of light, that mea^
may not be afraid of him,but may adore him;
The imaginatioft'or phantasy seems to be that wherein are
formed all those delusions of Satan, which those are carried'
away with, who are under the influence of fake religion, and
counterfeit graces and affections. lisre is the devil's grand'
lurking place, the- very nest of foul and deluave spiiits. It is
very much to fee douibted. Whether the devil can come at the
soul of man at all to affect it, or to excite any thought or mo*
tion, or produce any" effect whatsoever in it,^ any other way,
than by tbe phantasy ; which is that power of the spuI, by
which it receives, and is the' subject of the species, or ideas pf
©utward and sensible thingSi. As tp the laws and means which
the Creator has established, for the intercourse and commu-^
mcation of unbodied spirits, we knew nothing about them ;¦
we do not know by what medium they manifest their thoughts^ '
to each other, or excite thoughts in each other. But as to-
spirits that are united to bodies, those bodies God has united'
them to,, are their medium of communication. They have
no other medium of acting on other creatures, or being acted
en by them, than the body. Therefore' it is not to be sup'
posed tlrat Satan can excite any thought, or produce any ef*
feet in the soul of man, anyetherwisei than by some motion
of the animal spirits, or by causing some motion or alteri'
tion in something which appertains to the body. There is-
this reason to think that the devil cannot produce thoughts m
ihe soul iutmiediately, or any pther way than by the medium
of the body, niz. that he cannet immediately see er know the
thpughts pf the seul i It is abundantiy declared in the scrip-
tare, to be peculiar to the omniscient God to do that. But ilf
is not l^ly that the d^evil can inuacdiately produce an effecty

51ELIG10US AFFECTIONS* 21^
<«lncli is out of the iseach pf his iiamediate view. It seems
unreasonable ta«Bpppser that his immediate agency should be
«ut of his Pwn Mg^ <ov that it should be, imppssible for him
to see wha* be himself immediately dpes. Is it npt unrea
sonable to suppose, that any .spirit er intielligei^t agent,, should
by the act of his will, produce jeflfects according, tp his under-
-(Btaiiding, or agreeaye to hisr.o'w^ thoughts^ ap,d that imimedi*
.ately, and yet the effects pjpdiaced be beyond the reach of his
understanding, or where he can have no immediate percep-
<tion or discermng at all-? Bot if ^is be so, that the devil can*
not produce thoughts in the soul immediate^, «f any other
way than by the animal s^rit^ or by the body, tben'itdlpllows*
that he never brings tp pass any thing in the soul,; bat .by th«
imagination .or phantasy, pr by exciting extetnal ideas. For
we know that ;akerations in. the body do immediately exdte
no Pther sort -Of ideas jn the mind,i but external ideas, or ideas
«£ the outward senses, or ideas which are of the same cut-
ward nature. As te reflection, afestractipn, reasoning, &g. anij
:<thoBe thpughts and inwaird motipns which are .the fruits of
tliese acts of the miad, they are not the next effects of imprcs-
sioDS on the body, Sothat it miust be only by th:e imaginat-
tion, that Satan has access to the soul, tp tempt aud delude it,
or suggest any thing to it.* And this seems t9' be the reasen
' *'' The imagination is diat room qf th$ soul wher^a the;^v41 doth often
appear. Indeed (to speak exactly) the devil, hath no eiBcjent power over the
rational part of a man ; he Cannot phange the will , he cannot alter the heart oi
a man. So that the utmost he can do, in tempting a man to sin, is by suasion
aiid'sttggeistiofi only. But how doth the dev-il do this?' JEven by working
upon the. iamgination. He observeth''thfe'tctii|>er, and bodily constitutiott of
a<^maa;. apd .thereupon suggests to- his fancy, and injects his iiery dartstfaere-
into,,, by which the n(ind will come to be wrought, upon. The, devil tljeq,
4houghvhe halli ab inipetioiiS'efficacy ovfrthy vt^ill, yet because be can thus
stir aqd move thy imagination; and thou being nsiturally destitute of grace,
canat Dot withstand these-su^estions : Haice it is that any sin in thy imagina-
iio% thou^ but in theoutward works o£ the soul, yet doth quiifkly lay hold
on all. And indAd, by tbis^ means, do arisci those horrible delttsions, that
at&in many erroneous waysi a( isligion ; all , is because their iitiaginations are
,carrupted. 'Yea, how often are these diab»li<!al delusions of the imagination
^k$n for the gracious opeiation .of .Go.d'« Spirit,? It is /loa heace that ttaaf

S38 RELIGIOUS AFFECTIONS. ,
why persons that are under the disease of melancholyj ar^
commonly so ¦risibly and remarkably subject to the suggest^f
ions and temptations of Satan ; that being a disease which pe^
culiarly affects the animal spirits, and is attended with weakT
ness of that part of the body which is the fountain of the ani
mal spirits, even the brain, which is, as it were, the seat of
the phantasy. It is by impressions- made on the brain, ¦ thsSjj
any ideas are excited in the mind, by the hiotion of the ani
mal spirits, or any changes made in the body. ¦ -The brain he>i'_
ing thus wesdiened and diseased, it is less under the command
of the higher faculties of the soul, and yieldsthe more easily
to extrinsic impressions, and is overpowered by the disorder-.
ed mptipns of the animal spirits ; and so the devil has greater
advantage to affect the mind, by working on the imagination.
And thus Satan, wnen he casts in those herrid suggestions
into the minds of many, melancholy persons, in which they
have no hand themselves, he does it by exciting imaginary
ideas, either of some dreadful words or sentences, pr other
horrid outward ideas. And when he tempts other persons
who are not melancholy, he does it by presenting to the im-^
agination, in a lively and alluring manner, the objects of thtir
lusts, or by exciting ideas of words, and so by them exciting
thoughts ; or by prompting an imagination pf outward actionsi-**
events, circumstances, &c. Innumerable are the ways by<
which the mind might be led on to all kind of evil thpughts,!*
by exciting external ideas in the imaginatipn. V
have pretended to enthusiasms : 'They leave the scriptures, and wholly attend
to wjjat they perceive and feel withinthem." £urgess on, Original Sin, p. 36q.-
The great Turretine, speaking on that question, What is the power of angels ?;.;
says, " As to bodies there is no doubt but that they can da a great deal upon
all sorts of elementary and stiblunary bodies, to move them locally and vari
ously/ to agitate them. It is also certain, that they can act upon the external
and internal senses, to excite them or to bind them. But as to tbe rational?
soul itself, they can do nothing immediately upon that j for to God alone)"*
who .knows and searches the , hearts,,and who has them in his hahds," does'it
also appertain to bow and move them whithersoever he will. 3ut angels can
act upon the rational soul, only mediately, by imaginations." -.Theology Elenci,
i-oc. yii. 2"«t, 7. '¦ ¦ ¦' ".

RELIGIOUS AFFECTIONS. , SSf
ii perspns keep ¦ nO guard at these avenues of Satan, by
which he has access to the spifali tp tempt and delude it, they
.will be likely te have enough pf him. And especially, if in
stead pf guarding againbt him, they lay therhselves open to
him, and seek and invite him, because he appears as an angel
of light, and counterfeits the illuminations and graces of the
Spirit of Cod, by inward whispers, and immediate sugges
tions of facts and events, pleasant voices, beautifuVim'ages,
and other impressions pn the iihagiiiation. There are many
who are deluded by sucb things, and are lifted up with them,
and seek after them, that have a cpntinued course of them,
and can have them almost when they will ; and pspScially
when their pride and vain glory has most occasion for them,
tp make a shew of them before company. It is with them,
something as it is with thpse who are professors of the art of
telling where lost things are tO be found, by impressions
made on their imaginations ; they laying themselves .open to
the devil, he is always at hand to give them the desired im
pression. .
Before I finish what I would say on this head of imagina
tions, counterfeiting spiritual light, and affections arising
from them, I would renewedly (to prevent iWisiihder standing
of what has been said) desire it may be observed, that I am
far from determining, that no affections are spiritual which
are attended with imaginary ideas, 'Such is the nature of
mah,\hat he can scarcely think of any thing intensely. With-'
out, some kind of putward ideas. They arise and interpose
themselves unavoidably, in the cpurse of a nian's thoughts ;
though oftentimes they are very confused, and are npt what
the mind regards. When the mind is much engaged,' and
the thoughts intense, pftentiihes the imagination is more
strong, and the outward idea more lively, especially in per
sons of some constitutions of body. But there, is a great dif
ference between these two things, viz. lively imaginations
arising from strong affections, and strong affections arising
from lively imaginations. The former may be, and doubt
less often is, in case of truly gracious affections, The affec
tions do not arise frpm the imagination, npr have any depertd-

83© REMlGIOUS affections;
•Bce upan it ;, but, on the contrary, the imaginatioB^ is only
the accidental effect, or consequent of the affection, threnigh
the infirmity of human nature. But when the lattein is the
case, as it often is, that the affectien arises from the imag^iiiaii' ^
tion, and is built upon it, as its foundatieny instead of a spiritu
al illumiraation or disce.veryi then is the affeetloB, however eU
evated, worthless and' vain. And this is the drift of what has
been now said, of im^pvessions on the itnagination- Having
observed this, I proceed to another mark of graciouai affee*
tions. , .» ,.,
V. Truly gnacioue affections are attended with a reasenabb ¦
ftnd spiritual conviction of the judgment, of tlie reality aud
certaintyof divine things.
This seems to be implied m the text that was laid as the
ibuhdation of this discoursei " Whomi ba'ving, not seett^ ye
Jove ; in whom, though now ye see him net, yet believing,, y«
iiejffliee witii jpy unspeakable,, and full of glory."
All thps^ ¦who. are truly gracious; persons have, a solid, full>
thorough and effectual Conviction of the truth of the. grefHt
things of the go»pel ; £ mean, <?hat they no longer halt be*
tween two opinions ; the great doctrines of the gpspel cease to
be any longer doubtfol things, er matters of opinion, which) ,
though probable, are yet tUsputable ; but with, them, they are
points settled and determined, as undoubted and indisputa*
l^le i sothat they are not afrJaM to^ venture their alii upon their
trtilth. Their convictioh^ is an, effectual conviction ; so that
tiie grestt,, spiritual, mysterious,,ahd invisible things of th«t
gospel,, have- the influence of real and certain things uppn
¦fehem ; they have tbe weight' and power of real things, in
their hearts; and acccrdingly rule in their affections,, and-
govern them: thrpugh the course of their lives.. With res
pect to Christ's being the Sen of God, and Sa^vlour of the
world, and the great things he has revealed concerning him--
self, and his Father, and another worlia^, they have not only a.
predominating ppininn that these things are true, and so yield
their assent, as they dp in many pther matters pf doubtful
speculalipn ; but they see that it is really so ; their eyes are
•pened, so that they see that really Jesus is the Christ, th«

MLIGlom AFFECTMIifS. m
Son of the living God. Aaad as to the things which Christ
has revealed, of God's eternail purposes and designs, concern
ing fallen man, and the gloriPus and everlasting things pre*
pared for the saints in ahPther world, they see that they arts
so indeed ; and therefpre these things are of great 'weight
with them, and have a miglrty power upon tbeit hearts, and
influence over their practice, in spme measure answerable to
their kifinite importance.
That all true Christians ha've such a kind of convictioB of
the truth of the things cf tiie gospel, is abUndahtly manifest
^m the holy scriptures. I wiU mention a few places of
many, Matth* xvi. Is, 16, 17. " But Whom say ye that I am ?
Simon P^er answered and said, Tifaeu art Chirist, the Son of
the living Ged. And Jesus answered and said unto himy
Blessed art thouj Simon Barjoaa ?....My Father which is ia
heaven hath revealed it unto thee. John vi. S», 69. Thou
itist the words of eternal life. And we believe and are sure
that thou art that Christ, the Son of the fiving God. John
ivii. €, 7, 8. I have manifested thy name unto the men
which thou gavest me out ,of the worid. New they have
khpwn that all tilings whatspever thou hast given me, are of
^lee. For I have given Unto them the Words which thou gav
est me ; and they have received them, and have known sure
ly that 1 came out from thee, and they have belienred that thoii
didst send me. Acts viii. 37. If thou believest with all thy
Iieart, thou mayst. 2. Cor. iv. 11, ISi, ISi, 14. We which live^
are always delivered unto death for Jesus' sake. ...Death work
eth ih us.... We haying the ^irit of faith, according as it is
Written^ I believed, and therefore have I spoken ; we also*
believe, and therefore speak ; knowing, that he which raised?
up the Lord Jesus, shall raise up us also by Jesus, and shall
present us with you. Together with Ter. 16. For which cause
we faint not. And ver. 18; While we look not at the things-
Which are seen, &c. And chap, v.l. For we knoW,,that if our
earthly houise of this tabei'uacle were dissplvedj we have a
buildiBg of Ged. And ver. 6, 7, 8. Therefpre we are always
confident, knowing that whilst we are at.hpme ih the bedy, we
are absent from the Lord '^ for we walk by faiths not by sight.

^53 RELIGIOUS AFFECTIONS.
We are confident, I say, and willing rather to be absent fronf
the body, and present with the Lord. 2. Tim. i. 12. For the'
which cause I also suffer these things ; nevertheless I am not
ashamed ; for I know whom I have believed, and I am per
suaded that he is able to keep that which I have committed
unto him against that day. Heb. iii. 6. Whose house are-
we, if we hold fast the confidence j and the rejoicing of the
hope firm unto the end. Heb. xi. 1. Now faith is the sub-?
stance pf things hoped for, and the evidence of things not seen i
together with that whole chapter. 1. John iv. 13, 14, IS, 16.'
Hereby know we that we dwell in him, and he in us, because
he hath given us of his Spirit. And we have seen, and do"
testify, that the Fathfcr sent the Son to be the Saviour of the ,^'
world. Whosoever shall confess that Jesus is the Son of
God, God dwelleth . in him, and he in God, And we have
known and believed the love that God, hath to uS: Chap. v.
4, 5. . For whatsoe^yer is born of God, overcometh the World ;"
and this is the victory that overcometh the wo'rld, even our
faith. Who is he that overcometh the wOrld, but he that be
lieveth that Jesus is the Son of God ?"
Therefore trhly gracious affections are attended with such'
a kind of conviction and persuasion of the truth of the things'
of the gospel, and sight of their evidence and reality, as these '
and other scriptures speak of.
There are many religious affectiohs, which are not attend
ed with such a conviction of the judgment. There are many
apprehensions and ideas which some have, that they call di
vine discoveries, which are affecting, but not convincing.'
Though for a little while they may seem to be more' persuad
ed of the truth of the things of religion than they used to be,'
and may yield a forward assent, like many of Christ's hear-^
ers, who believed for a while ; yet they have no thorough and
effectual conviction ; nor is there any great abiding change'
in them, in this respect, that whereas formerly they did nof
realize the great things, of the gospel, now these things, with'
regard to reality and certainty, appear new to them, and they
behold them, quite in another view than they used to do.'
There are many persons who have been exceedingly raised

RELIGIOUS AFFECTIONS. S33
Witk religioiis affections, and think they have been convertedj
they do not go about the world any mnre cpnvinced of
the truth of the gospel, thah they used to be ; or at least,
there is no remarkable alteration : They are not men who
live unfler the influence and power of a realizing conviction
of the infinitie and eternal things which the gospel reveals ;
if they were, it woiild be impossible for them to live as they
do. Because their affections are not attended with a thor*
ough coiiyiction of the mind, they are not at all to be depend
ed on ; however great a show and noise they make, it is like
the blaze of tow, pr crackling of tboms, - or like the forward
flourishing blade On stony ground, that has no root, nor deep-,
ness of earth to maintain Its life.
Some persohsy under high affections, ahd a confident per-
siiasion of their good estate, have that, which they very igno*
rantly call a seeing the truth of the word of God, and which is
Very far from it, after this manner ; they have some text of
'Scripture coming to their minds in a sudden and extraordina^^
ry manner, immediately declaring unto them (as they sup*
pose) that their sins are forgiven, or that God loves them,
and will save them ; and it may be, have a chain of scriptures
feoming one after another, to the same purpose ; and they are.
feonvinced that it i^ truth ; i. e. they are confident that it is
eertainly so, that their sins are forgiven, and God does love
them, &c....they say they know it is so ; and when the Words
bf scriptlire are suggested to them, and as they suppose im-*.
mediately spoken to them by God, in this meaning, they are
ready to cry out. Truth, truth ! It is certainly so ! The word
of God is true ! And this they call a seeing the truth of the
Word of God. "Whereas the whole of their faith amounts to
no more, than only a strong confidence of their own good es
tate, and so a confidence that these words are true, which ,
they suppose tell them they are in a good estate : When in
deed (as Was shown before) there is no scripture which declares
that any person is in a good estate directly, or any other way
than by consequence. So that this, instead of being a real
sight of the truth of the word of God, i^ a sight of nothing but
a phantom, and is wholly a delusion. Truly to see the trul'i
Vni.. TV. 2 p

234 RELIGIOUS AFFECTIONS.
of the word of God, is to see the truth of the gospel ; whicli:
is the glorious doctrine the word of God contains, concern*
ing God, and Jesus Christ, and the way of salvation by . him,'
and the world of glory that he is entered into, and purchase4
for all them ¦vvho believe ; and not a revelation that such an4
such particular .persons are true Christians, and shall go to
heaven. Therefore those affections which arise from no
other persuasion of the truth of the word of God than this,
arise from delusion, and not true conviction ; and consequent
ly are themselves delusive and vain..
Eiit if the religious affections that persons have,, do indeed
arise from a strong persuasion of the truth of the Christian
religion,^ their affections are not the better, unless their per
suasion be a reasonable persuasion or conviction. By a rea
sonable conviction, I mean a conviction founded on real evi"
dence, or upon that which is a good reason, or just ground of
conviction. Men may have a strong persuasion that the
christian religion is true, when their persuasion is not at all
built on evidence, but altogether pn education, and the opin
ion of others; as many .Mahometans are strongly persuaded
of the truth of the Mahometan religion, because their fathers,
and neighbors, and nation believe it. That belief of the truth
of the Christian religion, ¦ which is built on the very same
grounds with a Mahometan's belief of the Mahometan relig
ion, is the same sort of belief. And though the thing believed
happens to be better, yet that does not make the belief itself
to be of a better sort ; for thpugh the thing believed happens
to be true, yet the beUef of it is not owing to this truth, but
to education. So that as the conviction is no better than the
Mahometan's conviction ; so the affections that flow from it,
are n6 better in themselves, than the religious affections of
.Mahometans. ¦^
But if that belief of Christian doctrines, which peraons' af
fections arise from, be not merely from education, buf indeed
from reasons and arguments which are offered, it will not
from thence necessarily follow, that their affections are truly
gracious : For in order to that, it is requisite, not only that
the belief which their affections arise from, should be a rea-

RELIGIOUS AFFECTIONS. gSS
Sonable, but also a spiritual belief or conviction. I suppose
aone will doubt but that some natural men do yield a kind of
assent of their judgments to the truth pf the Christian relig-
ion, from the rational proofs or arguments that are offered to
evince it. Judas, without doubt, thought Jesus to be the Mes
siah, from the things which he saw and heard ; but yet all
along was a devil. So in John ii. 23, 24, 25, we read pf many
that believed in Christ's name, when they saw the miracles
that he did ; whom yet Christ knew had not that within
them, which was to be depended on. So Simon the sorcerer
believed, whfen he beheld the miracles and signs which were
done ; but yet remained in the gall of bitterness, and bond of
iniquity. Acts viii. 13, 23. And if there is such a belief pr
assent ef the judgment in some- natural men, none can doubt
but that religious affections may arise from that assent or her
lief ; as we read of some who believed for a while, that were
.greatiy affected, and anon with joy received the word.
It, is evident that there is such a thing as a spiritual belief
or conviction of the truth of the things of the gospel, or a be
lief that .is peculiar to those who are spiritual, or who are re
generated, and have the Spirit of God, in his holy communi-
.cations, and .dwelling in them as a vital principle. So that
the conviction they have, does not only, differ from that which
natural men have, in its concomitants, in that it is accompa-
aiied with good works ; but the belief itself is diverse, the as
sent and conviction of .the judgment is of a kind peculiar to
those who are spiritual, and that which natural men are
wholly destitute of. This is evident by the scripture, if any
rfthing at all is ,so, John xvii. 8. ,« They have believed that
thou didst .send me. ¦, Tit. i. 1. ' According to the faith of
God's elect, and the acknowledging of the truth which is af
ter godliness, John xvi. 27. The Father himself loveth
you, because ye have loved me, and have*Believed that I came
out froin God. 1 John iv. 15. Whosoever shall confess
that Jesus is the Son pf Gpd, God dwelleth in him, and he in
God. Chap. v. 1. Whosoever believeth that Jesus is the
Christ, is born of God. "Ver. 10. He that believeth pn the
Son of God, hath the witness in himself."

g3« RELIGIOUS AFFECTIONS.
What a spiritual conviction of the judgment isj we are nats
urally led to determine from what has been said already, un
der the former head of a spiritual understanding. The con*
viction of the judgment arises from the illumination of tiic
understanding ; the passing of a right judgment on things,
depends on having a right apprehension or idea of thihgst
And therefore it follows, that a spiritual conviction of the truth
of the great things of the gospel, is such a conviction, as ari
ses from having a spiritual view or apprehension of those
.things in the mind. And this is also evident from the scrip*
ture, which often represents, that a saving belief*of the reality
and divinity of the'things proposed and exhibited to us in. the
gospel, is from the Spirit of God's enlightening the mind, to
have right apprehensions of the nature of those things, and sp
as it were unveiling things, or revealing them, and enabling
the mind to view them and see them as they are. Luke x.
21, 22. " I thank thee, O Father, Lord of heaven ahd earth,
that thou hast hid these things from the wise and prudent, and
hast revealed them unto babes : Even so. Father, for so il
seemed good in thy sight. AH things are delivered unto me
of my Father : And no man knoweth who the Son is, but the
Father ; and who the Father is, but the Son, and he to whona
the Son will reveal him. John vi. 40. And this is tiie will
of him that sent me, that every one which seeth the Son, and
believeth on him, may have everlasting life." , Where it is
plain, that true faith arises from a spiritual sight of Christ.
And John xviir6, 7, 8. "I have manifested thy name unto
the men which thpu gavest me out pf the world. Now they
have known that all things whatsoever thou hast given me,
are bf thee. For I have given uhto them the wprds which
thou gavest me ; and they have received ,them, and have
known surely that I came out frpm thee, ahd they have be
lieved that thou didst send me." Where Christ's manifest
ing God's name to the disciples, or giving them a true appre
hension and view ot divine things, was that whereby they
knew that Christ's doctrine was of God, and that Christ him
self was of him, and was sent by him, Matth.- xvi. 16, 17. ,
H Simon Peter said ; thou art Christ, the Son of the living

RELIGIOUS AFFECTIONS. 237
God. And J^esus answered and said unto hini» Blessed art
4hoa, Simon Barjpna : For flesh and blopd hath not revealed it
unto thee, but my Father which is in heaven. 1 John v. 10.
He that believeth on the Son pf Gnd, hath the witness in him
self, Gal. i. 14, 15, 16. Being more exceedingly zealous of
the traditions of my fathers. But when it pleased God, who
separated me from my mother's womb, and called me by
his grace, to reveal his Son in me, that I might preach him
ampng the heathen ; immediately I cpnfcrred not with flesh
and blood."
If it be so, that that is a spiritual conviction of the divinity
and reality of the things exhibited in the gospel, which arises
from a spiritual understanding of those things ; I have shown
already what that is, viz. a sense and taste of the divine, su
preme, and holy excellency and beauty of those things. So
that then is the mind spiritually convinced of the divinity and
truth of the great things of the gospel, when thsit conviction
arises, either directly or remotely, from such a sense or view
of their dirine excellency and glpry as is there exhibited.
'This clearly follows, from things that have been already said :
And for this the scripture is very plaii) and express, 2 Cor. iv.
3.... 6. (' But if our gospel be hid, it is hid to them that are
lost ; in whom the God of this wprld hath blipded the minds
uf them that believe not, lest the light of the glorious gpspel
of Christ, who is the image pf God, should shine unto them.
For we preach not ourselves, but Christ Jesus the Lord ; and
ourselves your servants for Jesus' sake, . For God, who com
manded the light to shine out of darkness, hath shined ih our
hearts, to give the light of the knowledge of the glory of God,
inthe face of Jesus Christ." Together with the last verse of
the foregoing chapter, which introduces this, « but we all,
with open feice, beholding as in a glass the glory of the Lord,
are changed into the same image, from glory to glory, even
as by the Spirit of the Lord." Nothing can be more evident,
than that a saving belief of the gospel is here spoken of, by
the apostle, as arising from the mind's being ehfightened te
jbsbpld the dlyine glory of the things it exhibits.

^SS RELIGIOUS AFFECTIONS.
This view or sense of the divine glory, and unparalleled
beauty of the things exhibited to ,us in the gospel, has '. a ten
dency to convince the mind of their divinity, two ways ; di
rectly, and inore indirectly, and remotely. 1. A view of
this divine glory directly convinces the mind, of the divinity
of these things, as this glory is in itself a direct, clear, and
allconquering evidence of it ; especially when .clearly dis
covered, or when this supernatural sense is given in a good
degree. "^ ,
He that has his judgment thus directly convinced and as?
sured of the divinity of the things of the gospel, by a clear
view of their divine glory, hasa reasonable conviction-; his be?
lief and assurance is altogether agreeable to reason ; because
the divine, glory and beauty of divine things is in itself, real
evidence of their divinity, and the most direct and strong evi
dence. He that truly sees the divine, transcendent, supreme
glory of those things which are divjne, does as it were know
their divinity intuitively : He not only argues that they are
divine, but he sees that they are divine ; he sees that in them
wherein divinhyxhiefly consists, for in this glory, which is so
vastly and inexpressibly distinguished from the glory of arti-
¦ficial things, and all other glory, does mainly consist the true
nption of divinity. God is God, and .distinguished from all
other beings, and exalted above them, .chiefly by his di-rine
beauty, which is infinitely diverse frpm all pther beauty.;.-
They therefore that see the stamp of this glpry in divine
things, they see divinity in them, . they see God in them, an4
so see them to be divine ; because they see that in them
wherein the truest idea of divinity does consist. Thus a soul
may have a kind of intuitive knowledge of the divinity of the
things exhibited in the gospel ; not that he judges the doc_-
trines of the gpspel to be from God, without any argument or
deduction at all ; but it is without any long chain of argu-,
ments ; the argument is but one, and the evidence direct ; the,-
mind ascends to the truth of the gospel but by one step, and
that is its divine glory.
It would be very strange, if any professing Christian should'
deny it to be possible, that there should be an excellency iji

RELIGIOUS AFFECTIONS. 23V
divine things, which is so transcendent, ^nd exceedingly dif-'
ferent from what is in other things, that if it were seen, would
evidently distinguish them. We cannot rationally doubt, but
that things that are divine, that appertain to the Supreme
Being, are vastly different from things that are humaij : -That
there is a Godlike, high, and glorious excellency in them,
that does so distinguish them from the things which are of
men, that the difference is ineffable ; and therefore such, as,
if seen, will have a most convincing, satisfying influence upon
any one, that they are what they are, viz. divine. Doubtless
there is that glory and excellency in the divine Being, by
which he is so infinitely distinguished from all other beings,-
that if it were seen, he might be known by it. It would theire-
fore be very unreasonable to deny, that it is possible for Cod
to give manifestations of this distinguishing excellency, in
things by which he is pleased to make himself known ; and
that this distinguishing excellency ¦ may be clearly seen in
them. There are natural excellencies, that are very evident
ly distinguishing of the subjects or authors, to any one who
beholds them. How vastly i« the speech of an understanding
man different from that of a littie child 1 And how greatly dis-
tinguishe'd is the speech of some men of great genius, as Ho
mer, Cicero, Milton, Locke, Addison, and others, from that
of many other understanding men 1 There are no limits to
be set to the degrees of maBifestation of mental excellency,
that there m'ay be in speech. But the appearances of the nat
ural perfections of God, in the manifestations he makes of
himself, may doubtless be unspeakably more evidently dis
tinguishing, than the appearances of those excellencies of
worms of the dust, in which they differ one from another.
He that is yvell acquainted with mankind, and their works, by
viewing the sun, may know it is no human work. And it is
reasonable to suppose, that when Christ comes at the end of
the world, in the glory ofhis Father, it will be with, such inef
fable appearances of divinity, as will leave no doubt to the in
habitants of the world, even the most obstinate infidels, that he
who appears is a divine person. But above all, do the mani
festations of the moral and spiritual glory pf the divine Being.

^49 RELIGIOUS AFFECTIOiJS.
(whieh is the proper beauty of the divinity) bring their o^*^
evidence, and tend to assure the heart. Thus the disciple*
were assured that Jesus was the Son of God, " for they beheld
his glory, as the glory of the only begotten of the Father^ full
of grace and truth, John i. 14." When Christ appeared in
the glpry ofhis transfiguration to his disciples, with that out-
Ward glory to their bodily eyes, which was a sweet and admii«
able symbol and semblance of his spiritual gloryj together
^with his spiritual glory itself, manifested to their minds ; the
manifestation of glpry was such, as did perfectly, and with
good reason, assure them ofhis divinity ; as apj>cars by whafe
one of them, viz. the Apostle Peter, says concerning it, 2Petj
i. 16, 17, \8i « For we have hot followed cunningly devised''
fables, when we made known unto you the power and coming
of our Lord Jesus Christ, but were eye ¦witnesses ofhis maj
esty. For he received from God the Father, honor and glory/
When there came such a voice to him from the excellent glory^
*rhis is my beloved Son, in whom I am well pleased. And
this voice which. came from heaveh we heard, when we weref
with him in the holy mount." The apostle calls that mount, .
the holy mount, because the manifestations of Christ which
wertf there made to their minds, and which their -minds were
especially impressed and ravished with, were the glory of his
holiness, or the beauty of his moral excellency ; or, as another
of these disciples, who saw it, expresses it, '« his glory, as fuU"
ef grace and truth."
Now this distinguishing glory of the divine Being has its'
brightest appearance and manifestation, ' in the things propos
ed and exhibited to us in the gospel, the doctrines there taughty
the Word there spoken, and the divine counsels, acts and woriis
there revealed. These things have the clearest, most admira
ble, and distinguishing representations and exhibitions of the*
glory of God's moral perfections, that ever were made to the
world. And if there be such a distinguishing, evidential man
ifestation of divine glory in the gospel, il is reasonable to sup
pose that there may be such a thing as seeing it : What
should hinder but that it may bc seen ? It is no argument that
it cannot be seen, that some do not see it ; though they may

HELIGlOUS AFFECTIONS. 241
be discerning men in temporal matters. If there be such in
effable, distinguishing, evidential excellencies in the gospel,
it is reaspnable to suppose, that they are such as are npt to, be
discerned, but by the special influence and enlightenings of
,the Spirit of Gpd., There is need pf uncommon force of mind
to discern the distinguishing excellencies pf the wprks pf au
thors of great genius .: Those things in Milton; which, to mean
judges^ appear tasteless and imperfections, are his inimitable
excellencies in the eyes of thoscj who are pf greater discern
ing and better ta,ste. And if there be a bonk, which Cod is
the author 6f„ it is most reasonable to suppose, that the distin
guishing glories of his wprd are of such a kind, as that the
corruption of men's hearts, which above all things aUenates
men from the Deity, and makes the heart dull and stupid to
any. sense or taste of those, things Wherein the moral glory of
the divine perfections consists : I say, it is but reasonable to
supposej that this would blind men from discerning^the beau
ties of Such a book ; and that therefore they will net see them,
but as Gpd is pleased to enlighten them, and restore an holy
taste, to discern ahd relish divine beauties.
This sense of the spiritual excellency ahd beauty of divine
things, does also tend directly to convince the mind of the
truth of.the gospel, as there are very many of the most im
portant things declared in the gospel, that are hid from the
eyes of natural meh, the truth of which does in effect consist
in this excellencyj or does so immediately depend upon it, and
result from it, that in this excellency's being seen, the truth
bf those things is seen. As soon as ever the eyes are opened
to behold the holy beauty and amiableness that is in divine
things, a multitude of most important doctrines of the gospel
that depend upon it (which all appear strange and dark to nat
ural men) are at once seen to be true. As for instance, here
by appears the truth of what the word of God declares con
cerning the exceeding evil of sin ; for the same eye that dis
cerns the transcendent beauty of holiness, necessarily therein
sees the exceeding odiousness of sin : The same taste which
relishes the sweetness ef true moral good, tastes the bitter
ness of moral evil. And by diis means a man sees his own
Vol. IV. 2 G

242 RELIGIOUS AFFECTIONS-.
sinfulness and loathsomeness ;¦ for he has now a sense to dis
cern objects of this nature i and so sees the truth of what the
word of God declares concerning the exceeding sinfulness of
mankind, which before he did not see. He now sees the
dreadful pollution ofhis heart, and the desperate deprarity of
bis nature, in a new manner ; for his soul has now a sense
given it to feel the pain of such a disease ; and this shows him
the truth of what the scripture reveals concerning the corrup
tion of man's nature, his original sih, and the ruinous, undone
condition man is ih, and his need of a Savioui', his need of the
mighty power of God to renew his heart and change his na
ture. Men, by seeing the true excellency of holiness, do see
the glory of all those things, whith both reason and scripture
shew to be in the divitife Being ; for it has been shpwn, that
the glory of them depends on this : And hereby they see the
truth of all that the scripture declares concerning God's glo
rious excellency ahd majesty, his beihg the fountain of all
good, the only happiness of the creature, Ecc. And this agam
shews the mind the truth of *what the scripture teaches con
cerning the evil of sin against so glorious a God ; and also the
truth of what it teaches concerning sin's just desert of that ;
dreadful punishment which it reveals ; and also concerning'.
the impossibility of our offering ahy satisfaction, or sufficieiii|
atonement for that which is so infinitely evil and heinous.
And this again shews the truth of what the scripture reveals
concerning the necessity of a Saviour, to offer an atonement
of infinite value for sin. And this sense of spiritual beauty
that has been spoken of, enables the soul to see the glory of
those things which the gospel reveals concerning the person
of Christ ; and so enables to see the exceeding beauty and
dignity of his person, appearing in what the gospel exhibits
of his word, works, acts, and life : And this apprehension of
the superlative dignity ofhis person, shews the truth of what
the gospel declares concerning the value of his blood and
righteousness, and so the infinite excellency of that offering
he has made to God for us, and so its sufficiency to atone for
our sins, and recommend us to God, And thus the Spirit of
God discovers the way pf salvation by Christ ; thus the soul

RELIGIOUS AFFECTIONS. 243
eees the fitness and suitableness of this way of salvation, the
admirable wisdpm pf the centrivance, and the perfect answer-
V ^bleness of the provision that the gospel exhibits (as made for
jUs) to our necessities. A sense of true divine beauty being
given tp the soul, the soul discerns the beauty of every part of
the gospel scheme. This also shews the soul the truth of
what the word of God declares concerning man's chief hap
piness, as consisting in holy exercises and enjoyments. This
shews the truth, of what the gospel declares concerning the
unspeakable glory of the heavenly state. And what the
prophecies pf the Old Testament, and the writings pf the
apostles declare concerning the glory of the Messiah's kingr
dom, is now all plain ; and also what the scripture teaches
concerning tiie reasons and grounds of our duty. The truth
of all these things revealed in the scripture, and many more
that might be mentioned, appears to the soul, only by impart-
¦^ng that spiritual taste of divine beauty, which has been spok
en of ; they being hidden things to the spuI befpre.
And besides all this, the truth of all those things which
the scripture says about experimental religion, is hereby
known ; for they are now experienced. And this convinces
the soul, that one whp knew the heart pf man, better than we
know our own hearts, and perfectly knew the nature pf vir
tue and holiness, was the author of the scriptures. And the
opening to ¦yiew, with s^c'h clearness, such a world of won
derful and glorious truth in the gospel, that before was un-
|inown, being quite above the ¦yiew of a natural eye, but now
appearing so clear and bright, has apo-iverful and invincible
influence on the so,ul,, to persuade of the divinity of the gos
pel. ¦
Unless men may come to a reaspnable, solid persuasion and
^onviqtipn of the truth of the gospel, by the internal eyldenc-
es of it, "in the way that has been spoken, viz. by a sight of
its glpry ; it is impossible that those who are' illiterate, and
unacquainted with history, should have any thorough and ef
fectual conviction of it at all. They may without this, see a
great deal of prpbability of it ; it may be reasonable for them
$.0 give much credit to wh^t learned men and liistcrians telj

244 RELIGIOUS affections:
them ; and they may tell them so much, that it may look
very probable and rational to them, that the Christian religion
is true ; and so much that they would be very unreasonable'
not to entertain this opinion. But to have a convtetioh, so
clear, and evident, find assuring, as to be sufiicient to induce
them, with boldness to sell all, confidently and fearlessly to
run the venture of the loss pf all things, and bf enduring the
most exquisite and loiig contmued torments, ahd to trample
the world under foot, and count all things but dung for Christ ;
the evidence they can have from .history, cannot be sufficient!
It is impossible that men, who have not something of a geiii
eral view of the historical world, or the series of history from
age to age, should come at the force of arguments for the
truth of Christianity, drawn from history, to that degree, , as
effectually to induce them to venture their all uponjt. After
all that learned men have said to them, there will remain. in
numerable doubts on their minds ; they will be ready, wheii
pinched with some great trial of their faith,' to say, " Mow do
I know this, or that ? How do I knovv when these histo
ries Were written ? ! Learned men tell me these histories <
were so and so attested in the day of them ; but how do I
know that there were such' attestations then ? They tell me
there is equal reason to belie^ve' these facts, as any whatsoever
that are related at siich a distance ; but how do I know that
other facts which are related of- those ages, ever were?"
Those who have not something of a general view of the series
pf historical events, and of the state of mankind from age to
iSge, cannot "See the clear evidence from history, of the truth
of facts, in distant ages ; but there will endless 4oubts arid
scruples remain. . .
- But the gospel was not given only for learned men. There
are at least nineteen in twenty, if not ninetynine in an hun
dred, of those for whom the scriptures were written, that are
not capable of any certain or effectual conviction of the di
vine autherity of the scriptures, by such arguments as learn
ed men make use of. If men who have been brought up in
Heathenism, must wait for a clear and certain conviction of
t'he truth of Christianity, until they have learning and ao-

RELIGIOUS AFFECTIONS. 245
^uaintance with the histories of ppliter natipns, eneugh to
see clearly the force of such kind of arguments ; it will make
the evidence of the gospel to them immensely cumbersome,
and will render the propagation of the gospel among them in
finitely difficult. Miserable is the condition of the Houssa-
tunnuck Indians, and others, who have lately manifested a
desire to be instructed in Christianity, if they can come at no
evidence of the truth of Christianity, sufficient to induce them
to sell all for Christ, in any other ¦way but this.
It is unreasonable to. suppose, that God has provided for
his people no more than probable evidences of the truth of
the gospel. He has with great care, abundantly provided,
and given them, the most convincing, assiiring, satisfying and
manifold evidence of his faithfulness in -the covenant of grace ;
and as David says, ." made a covenant, ordered in all things
and sure.',' ' Therefore it is rational to suppose, that at the
same tirhe, he would not fail of ordering the matter so, that
there shoulfi not' be wanting, as great, and clear evidence,
that this is his covenant, and that these promises are his
promises ; or, which is the same thing, that the Christian
religion is true, and that the gospel is his wOrd. Otherwise
in vain are those "great assurances he has given of his faith
fulness in his covenant, by confirming it with his oath, and
so variously establishing it by seals and pledges. For the
evidence that it is his covenant, is properly the foundation on
which all the force and effect of those other assurances do
stand. We may therefore undoubtedly suppose and con
clude, that there is some sort of evidence which God has giv
en, that this cbvenant, and these promises are his, beyond all
mere probability ; that there are some grounds of assurance
of it held fp'rth, which, if we were not blind to them, tend to
give an higher persuasion, than any arguing from history, hu
man tradition, Ecc. Which the illiterate and unacquainted with
history are capable of ; yea, that which is good ground of the
. highest ahd most perfect assurance, that mankind have in any
case whatsoever, agreeable to those high expressions which
the, apostle uses, Heb. x. 22. « Let us draw near in full as-
surapce of faith. And Col, ii. 2. That their hearts might

246 RELIGIOUS AFFECTIONS.
be comforted,: being knit together in love, and unto all riches
of the full assurance of understanding, to the acknowledg
ment of the mystery of God,' and of ,the Father, apd of
Christ." It is reasonable to suppose, that God would give
the greatest evidence of those things ¦ivhich are greatest, and
the truth of which is of greatest impprtance to us : "And that
we therefore, if we, are wise, and act rationally, shall have the
greatest desire of having full, undoubting, and perfect assur-
ance of. Biit it is certain, that such an assurance is not to he
attained by the greater part of them who live un^er the gos
pel, by arguments fetched from ancient traditions, histories,
and monuments. ,, '
And if we cpnie to fact and experience, there is not the
least reason to suppose, that one,, in an hundred of those who
have been sincere Christians, and have had a he^rt to sell all
for Christ, have come by their conviction of the truth of the
gospel this way. If we read over the histories of the many
thousands that died marlyrs for Christ, since the beginning of
the reformation, and have cheerfully undergone extreme tpr-
tures in a confidence of the truth of the gospel, and consider ',
their circumstances and advantages ; how few pf them were
there, that we can reasonably suppose, ever came by their as- ^
sured persuasion this way ; or indeed for whom it was pos- '
sible, reasonably to receive so full and strong an assurance,,,
from such arguments 1 Many of them were weak women and
children, apd the greater part of them illiterate persons,
many pf whom had been brought up in popish ignorance and
darkness, and were but newly come out of it, and lived and
died in times wherein those arguments for the truth of
Christianity, from antiquity and history, ,had been but very
imperfectly handled, . And indeed, it is but very lately that
these arguments have been set in a clear and convincing
light, even by learned men themselves : And since it has been
done, there never were fewer thorough believers among those
who have been educated in the true religion ; infidelity nev
er prevailed so much, in any age, as in this, wherein these are
guments are handled to the greatest advantage.

RELIGIOUS AFFECTIONS. 24?
f«
' The true martyrs of Jesus Christ, are not those who have
only been strpng in ppinion that the gospel of Christ is true,
but those that have seen the truth of it ; as the very name of
martyrs or witnesses (by which they are called in scripture)
implies. Those are very improperly called witnesses of the
truth of any thing, who only declare they are very much of
opinion that such a thing is true. Those only are proper
witnesses, who can, and do testify, that they have seen the
truth of the thing they assert, John iii. 11. " We speak that
we do knoW, and testify that we h^'ve seen. John i. 34.
And. I saw, and bare record, that this is the Son of God.
1 John iv. 14. And we have seen and do testify, that the
Father sent the Son to be the Saviour of the world. Acts xxii.
14, 15, The God of our fathers hath chosen thee, that thou
shouldsf know his will, and see that just one, ahd shouldst
hear the yoice of his mouth ; for thou shalt be his witness
unto all men, of what thou hast seen ahd heard." But the
true martyrs of Jesus Christ are called his witnesses ; and all
the saints, whc^^ their holy practice under great trials, de
clare that faith, which is the substance of things hoped for,
and the evidence Of things not seen, are called witnesses,
Heb. xi. 1, and xii. 1, because by their profession and prac
tice, they declare their assurance of the truth and divinity of
the gospel, having had the eyes of their minds enlightened
to see divinity in the gospel, or to behold that unparalleled,
ineffably excellent, and truly divine glory shining in it, ¦which
is altogether distinguishing, evidential,- and convincing : So
that they may truly be said to have seen God in it, and to
have seen that it is indeed divine ; and so can speak in the
Style of witnesses ; and not only say, that they think the gos
pel is divine, but say, that- it is divine, giving it in as their tes
timony, because they have seen it to be so. Doubtless Pe
ter, James and John, after they had seen that excellent glory
bf Christ in_Jhe mount, would have been ready, when they
came down to speak in the language of witnesses, and to say
positively that Jesus is the Son of God; as Peter says, they
Were eye witnesses, 2 Pet. i, 16. And so all nations will be
ready positively to say this, when they shall behold his glory

248 RELIGIOUS AFFECTI6nS.
at the day of judgment ; thpugh what will be universaliy
seen, will be only his natural glnry, and not his moral and
spiritual glory, ¦which is much more distinguishing. But
yet it must be tinted, that among those who have a spiritual
sight of the divine glory of the gospel, there is a great varie- ,
ty of degrees of strength pf fiaith, as there is a vast variety of
the degrees of clearness of view^s of this glpry : But there is
no true and saving faith, or spiritual conviction of the judg
ment, of the truth of the gospel, that has nothing in it, of this -'^
manifestation of its internal evidence in some degree. The
gospel of the blessed Cod does not go abroad a begging for
its evidence, so much as some think ; it has its highest and
most proper evidence in itself. Though great use may be
made of external arguments, they are not to be neglected,
but highly prized and valued ; for they may be greatly ser-
¦yiceable to awaken unbelieversj and bring them to serious
consideration, and to confirm the faith of true saints ; yea,
they may be in, some respects subservient to the begetting of
a saving faith in men. Though what was said before re
mains true; that thpre is no spiritual conviction of the judg- ,
ment, but what arises from an apprehension of the spiritual
beauty and glory of divine things : For, as has been observed,,!
this apprehension or view has a tendency to convince the
mind of the truth of the gospel, two ways, either directly
or indirectly. Having therefore already observed how it does.,^
this directly, I proceed now,
2. To observe how a view of this divine glory does convince
the mind of the truth of Christianity, more indirectly.
First, It doth sp, as the prejudices of the heart against the
truth of divine things are hereby removed, so that the mind i
thereby lies open to the force pf the reasons which are offer
ed. The mind of man is naturally full of enmity against the
doctrines of the gpspel ; which is a disadvantage to those ar- .
guments that prove their truth, and causes them to lose their
force upon the mind ; but when a person has discovered to
him the divine excellency of Christian doctrines, this destroys
that enmity, and retnoves the prejudices, and sanctifies the ,
reason, and causes it to be open and free. Hence is a vast ,

RELIGIOUS AFFECTIONS. 249
tUrference, as to the force that arguments have to convince
the mind. Hence was the ¦s'ery different effect, which Christ's
Iniracles had to convince the disciples, from what they had
to convince the Scribes and Pharisees : Not that they had a
stronger reason, or had their reason more improved ; but
their reason was sanctified, and those blinding prejudices,
which the Scribes and Pharisees were under, were remeved
by the sense they had pf the excellency of Christ and his
doctrine. Secondly, It not only removes the hinderances of reason, but
positively helps reason. It makes even the speculative no
tions more lively. It assists and engages the attention of the
mind to that kind of objects which causes it to have a clearer
view of them, and more clearly to see their mutual relations^
The ideas themselves, which otherwise are dim and obscure,
by this means have a light cast upon them, and are impress
ed with greater strength, so that the mind can better judge
of them; as he that beholds ~the objects pn the face of
the earth, when the light of the sun is cast upon them, is
under grieater advantage to discern them, in their true
forms, and mutualrelationsj and to see the evidences of di
vine wisdom and skill in their contrivance, than he that sees
them in a dim star light, or twilight.
What has been said, may serve in some measure to shew
the nature of a spiritual cpnviction of ¦^ the judgment of the
truth and reality of divine things ; and so to distinguish truly
gracious affectipns frpm others ; for gracious affections are
evermore attended with such a conviction of.the judgment.
But belpre I dismissthis head, it will be nepdful to observe
the ways whereby some are deceived, with respect to this
matter ; and take notice of several things, that are sometimes
taken for a spiritual and saving belief of the truth of the
things of religion, which are indeed very diverse from it.
1. There is a degree pf conviction of the truth of the great
things of religion, that arises from the common enlighteningss
df the Spirit of God. That more lively and sensible appre
hension pf the things pf religion, with respect to what is nat
ural in them, such as natural men have who are under awak*
y»^. IV. 2. H

250 RELIGIOUS AFFECTIONS.
enings and common illuminations, will give some degree of
conviction of the truth of divine things, beyond what they had
before they were thus enlightened. For hereby they see the
manifestations there are, in the revelation made in the holy
scriptures, and things exhibited in that revelation, of the nat
ural perfections of God ; such as his greatness, power, and
awful majesty ; which tends to convince the mind, that this is
the word of a great and terrible God. From the tokens there
are of God's greatness ard majesty in his word and works,.
which they have a great sense of, from the common influence
of the Spirit of God, they may have a much greater convic
tion that these are indeed the woixls and works of a very great
invisible Being. And the lively apprehension of the -great
ness of God, which natural men may have, tends to make
them sensible of tbe great guilt, which sin against such a-
Cod brings, and the dreaflfulness of his wrath for sin.. And
this tends to cause them more easily and fully to believe the
revelation the scripture makes of another world, and of th«
extreme misery it threatens, there to be inflicted on sinners*.
And so from that sense of the great natural good there is in
the things of religion, whi6h is sometimes given in common
illuminapons men may be the more induced to believe the
truth of religion. These things persons may ha^ve, and yet
have no sense of the beauty and amiableness of the moral and^
holy excellency that is in the things of religion ; and there
fore no spiritual conviction of their truth. But yet such con
victions are sometimes mistaken for saving convictions, and
the affections flowing from them, for saving affections.
2. The extraordinary impressions which are mafje on the
isnaginaiions of some persons, in the visions and immediate
strong impulses and suggestions that they have, as though.
they saw sights, and had words spoken to them, may, and oi^
ten do beget a strong persuasion of the truth of invisible
things. Though the general tendency of such things, in their
final issue, is to drayv men off from the word of God, and to.
cause them to reject the gospel, and to establish unbelief and
Atheism ; yet for the present, they may, and often do beget ai
confident persuasion of the truth of spme things that are re-

RELIGIOUS AFFECTIONS, 2ai
*ealed in the scriptures ; however their confidence is found
ed in delusion, and so nothing wOrth. As for instance, if a
person has by some invisible agent, immediately and strong
ly impressed on his imagination, the appearance of a bright
light, and glorious form of a person seated on a throne, with
great external majesty and beauty, uttering some remarkable
words, with great force and energy ; the person who is the
subject of such an operation, may be from hence eonficjent,
that there are invisible agents, spiritual beings, from what he
has expepenced, knowing that he had no hand himself in this
extraordinary effect, which he has experienced : And he may
also be confident, that this is Christ whona he saw and heard
¦speaking : And this may make him confident that there is a
¦Christ, and that Christ reigns on a throne in heaven, as he
saw him ; and may be confident that the words which he
heard him speak are true, &c....In the same manner, as the
lying miracles of the Papists, may for the present, beget in
:the minds of the ignorant deluded people, a strong persuasion
of the truth of many things declared in the New Testament.
Thus when the images of Christ, in Popish churches, are on
some extraprdinary pccasions, made by priestcraft to appear
to the people as if they wept, and shed fresh blood, and mov
ed, and uttered such and such words ; the people may be ver-
^ily persuaded that it is a miracle wrought by Christ himself ;
and from thence may be confident there is a Christ, and that
what they are told of lus death and sufferings, and resurrec
tion, and ascension, and present government of the world is
true ; fpr they may look upon this miracle, as a certain evi
dence of all these things, and a kind of ^cular demonstration
,ofthem. This may be the influence of these lying wonders
for the present ; though the general tendency of them is not
¦to convince that Jesus Christ is come in the flesh, but finaljy
¦to prpmpte Atheism- feven the intescourse which Satan has
¦with witches, and their often experiencing his immediate
power, has a tendency to convince them of the truth of some
of the doctrines of religion ; as particularly the reality of an
invisible world, or world of spirits, contrary to the doctrine of
^he Sadducees. The general tendency of Satan's influence i;c

2S3 RELIGIOUS AFFECTIONS.
delusion : But yet he may mix some truth with his lies, th.at
his lies may not be so;easily discovered.
There are multitudes that are deluded '^vith a counterfeit
faith, from impressions on their imagination, in the manner
which has been now spoken of. '.They say they know that
there is a God, for they have seen him ; they know th^
Christ is the Son of God, for they have seen him in his glo-.
¦ ry ; they know that Christ died for sinners, for they have seen
aiim hanging on the cross, and his blood running from his
wounds; they know there is a heaven and a hell, for they
have seen the misery of the damned souls in hell, and the
glory of saints and angels in heaven (meaning some external
representations, strongly impressed on their imagination ;)
they know that the scriptures are the word of God, and that
such and such promises in particular are his word, for they
have heard him speak them to them, they came to their
minds suddenly and immediately frem Gpd, without their
having ahy hand in it.
3. Persons may seem to have thSir belief of the truth of
the things of religion greatly increased, when the foundatioij
of it is only a persuasion they have received of their interest
in them. They first by some means or other, take up a cOut
fidence, that if there be a Christ and heaven, they are theirs |
and this prejudices them more in favor of the truth of themi:
When they hear of the great and glorious things, of religion,
it is with this notion, that all these things belong to them ;
and hence easily become confident that they are true ; they
look Upon it to be greatly for their interest that they should
be true. It is very obvious what a strong influence mens' in-!-
terest and inclinations have on their judgments. While a
natural man thinks, that if there be a heaven and hell, the
latter, and not the former, belongs to him"; then he wiU be
hardly persuaded that there is a heaven or hell : But when he
'cprhes to be persuaded, that hell belongs only to other folks,
and not to him, then he can easily allow the reality of hell,
and cry out of others' senselessness and sottishness in neg
lecting means of escape from it : And being confident that he
is a child of God, and that God has promised heaven tp him>

RELIGIOUS AFFECTIONS. S5S
i*
he may seem strong in the faith of its reality, and may have
a great zeal against that infidelity which denies it.'
But I proceed to another distinguishing sign of gracipus af
fections. VI. Gracious affections are attended with evangelical hn^
jniliation. Evangelical humiliation is a sense that a Christian has of
his own utter insufficiency, despicableness, and odiousness,
with an answerable frame of heart.
There is a distinction to be made between a legal and evan
gelical humiliation. The former is what men may be the
subjects pf, while tljey are yet in a state of nature, and have
no gracious affection ; the latter is peculiar to true saints :
The former is from the common influence of the Spirit of
God, assisting natural principles, and especially natural con- '
science ; the latter is from the special influences of the Spirit
of God, implanting and exercising supernatural and divine
principles : The former is from the mind's being assisted to
a greater sense of the things of religion, as totheir natural
properties and qualities, and particularly of the natural per
fections of God, such as his greatness, terrible majesty, Ecc.
which were manifested to the congregation of .Israel, in giv
ing the law at mount Sinai ; the latter is from a sense of the
transcendent beauty of divine things in their moral qualities :
In the former, a sense of the awful greatness, and natural per
fections of God, and of the strictness of his law, convinces
men that they are exceeding sinful, and guilty, and exposed
to the wrath of God, as it will wicked men and devils at the
day of judgment ; but they do not see their own odiousness
on the account ot sin ; they do not see the hateful nature of
sin ; a sense of this is given in evangelical humiliation, by a
discovery of the beauty of God's holiness and moral perfec
tion. In a.legal humiliation, men are made sensible that they
are little and nothing before the great and terrible God, and
that they are undone,, and wholly insufficient to help them
selves ; as wicked men will be at the day of judgment : But
they have not an answerable frame pf heart, consisting in a
disposition to abase themselves, and exalt God alone ; this dife

254 RELIGIOUS AFFECTIONS.
position is given pnly in evangelical humiliation, by overcome
ing the heart, and changing its inclination, by a discovery of
God's holy beauty : In a legal humiliation, the conscience is
...convinced ; as the consciences of all will be most perfectly at
the day of judgment; but because there is no spiritual unr
dirstanding, t^e will is not bowed, nor the inclination alteredj
this is done ordy in evangelical humiliation. In legd humil
iation, men are brought to despair of helping themselves ; in
evangelical, they are brought voluntarily to deny and re
nounce themselves : In the former, they are subdued and
forced to the ground ; in the latter, they are brought sweetly
to yield, and freely and with delight tp prp^trate themselves
at the feet pf God.
Legal humiliation has in it no spiritual gpod, nothing of the
nature of true virtue ; whereas evangelical humiliation is that
wherein the excellent beauty of Christian grace does very
much consist. ' Legal humiliatiaa is useful, as a means in or
der to evangelical ; as a common knowledge of the things of
religion is a means requisite in order to spiritual knowledge.
Men may be legally humbled and have ho humility : As the
wicked at the day of judgment will be thoroughly convinced
that they have no righteousness, but are altogether sinful, an^
exceedingly guilty, and justly exposed to eternal damnationl
and be fully sensible of their own helplessness, without the
least mortification of the pride of their hearts : But the es
sence of evangelical humiliation consists in such humility, as
becomes a creature, in itself exceeding sinful, under a dispen^
sation of grace ; consisting in a mean esteem of himself, as in
himself nothing, and altogether contemptible and odious ; at
tended with a mortification of a disposition to exalt himseUi
and a free renunciation of his own glory.
This is a great and most essential thing in true reUgion.
The whole frame pf the gospel, and every thing appertaining
to the new covenant, and all God's dispensations towards fallen
man, are calculated to bring to pass this effect in the hearts of
men. They that are destitute of this, have no true religion^
whatever profession they may make, and how high soever
ihelf religious affectitos may be, Hab. ii. 4. « Behold, bi»

RltiGtQtJS AFFECTIONS. 24$
soul which is lifted up, is not; upright in him ; but the just
shall live by his faith ;'' i, e. he shall live by his faith on God's^
righteousness and grace, and not lus own goodness and excel-'
lency. God has abundantly manifested in his word, that this
is what he has a peculiar respect to in his saints, and that
nothing i« acceptable to him without it. Psalm xxxiv. 1 8.
« The Lord is nigh unto them that are af a broken heart, and
saveth such as be of a contrite spirit. Psalm li. 17. The sac
rifices of God are a broken spirit : A broken and a contrite
heart, O God, thou wilt not despise. Psalm Cxxxviii, 6-
Though the Lord be high, yet hath he respect unto the lowly.
Prov. iii. 34. He giveth grace unto the lowly. Isa. Ivii. 15,.
Thus saith the " high and lofty one who inhabiteth eternity,
whose name is holy, I dwisll in the high and holy place y with-
him also that is of a contrite and hilmble spirit, to, revive thffi
spirit of the humble, and to revive the hpart of the contrite'
©nes. Isa. Ixvi. 1,2. Thus saith the Lord, the heaven is my
tlirone, and the earth is my footstool : But to this man will I-
Ipok, even tp him that is poor, and of a contrite spirit, and
ti-erableth at my word. Micah vi. 8. lie hath shewed thee^
O man, what is good ; and what doth the Lord thy God rci'
quire of thee ; but to do justly,, and to love mercy, and to walfc
humbly with thy God ? Mat. v*. 3. Blessed are the pooc in
spirit; for theirs is the kingdom of God. , Mat. xviii. 3, 4v
Verily I say unto you, except ye be convertedj and become ais*
little children, ye shall not enter into the kingdom of heaven-
Whosoever therefore shall humble himiSelf as this little childj-
the same is greatest in the kingdom of heaven., Mark x, li5.
Verily I say unto you, whosoever shall not receiye the, king
dom of God as a little child, he shall not enter therein." The'
centurion, that we have an account of, Luke vii. acknowledged
that he was not worthy that Christ should enter undpr his roof,
and that he was not worthy to come to him. See the manner
of the woman's coming to Christ, that was a sinner, Luke vii.
37, Etc. "And behold, a woman in the city, which was a sin
ner, when she knew that Jesus sat at meat in the Pharisee's.
bouse, brought an alabaster box of ointment, and stood at his
feet behind him weeping, andbegaii' towash his feet. witb.

^56 RELIClOUS ^AFFECrIO^fS.
tears, and did wipe them with the hairs of her head." §h«f
did not think the hair of her head, which is the natural crown
and glory of a woman, ( 1 Cor. xi. l£) too good to wipe the
feet of Christ withal. Jesus most graciously acpeiited lier,
and says to her, K thy faith hath saved thee, go in peace."
The woman of .Canaan submitted t© Christ, in his saying, « it
, is not meet to take the children's bread and to cast it to dogs,"
and did as it were own that she was worthy to be called a dog ;
whereuppn Christ says unto her, " O woman, great is thy
faith ; be it unto thee, even as thoU wilt. Mat. xv. 29, 27,
28. The prodigal son said, I will arise and go to my father,
and I will say unto him, Father, I have sinned against heaven
and before thee, and am no more worthy to be called thy son ;
make me as one of thy hired servants. Luke xv. 18, 8cc. See
also Luke xviii. 9, Sec. And he spake this parable unto cer
tain which trusted in themselves that they were rigbteousj and
despised others, Ecc. The publican standing afar off,' wpuld
not so much as lift Up his eyes to heaven, but smote upon his
breast, saying, God* be. merciful to me a sinner. I tell you,
this man went down to his house justified rather than the oth
er : For every one that exalteth himself, shall be abased ; and
he that humbleth himself, shall be' exalted. Mat. xxviii. 9-
And they came, and held him by the feet, and worshipped
him. Col. iii. 12. Put ye on, as the elect, of God, 'humble
ness of mind. Ezek. xx, 41, 43. I will accept you with your
sweet savor, when I bring you out from the people, Sec- And
there shall ye remember your ways, and all your doings;
wherein ye have been defiled, and ye shall loath yourselves in
your own sight, .for all your evils that ye have committed.
Chap, xxxvi. 26, 27, 31. A new heart also will I give unto
you. ...and I will put my Spirit within you, and cause you to
walk in my statutes, Sec. Then shall ye remember your o^wn
evil ways, and your doings that were not good, and shall loath
yourselves in your own sight, for your iniquities, and for your
abominations. Chap. xvi. 63. That thou mayst remember
and be confounded, and never open thy mouth any more be
cause of thy shame, when I am pacified toward thee for all
that thou hast done, saith the Lord, Job xiii. I abhor my
self, and repent in dust and ashes."

. RELIGIOUS AFFECTIONS. 2s7
As we would therefore make the holy scriptures our rule,
5n judging of the nature of true religion, and judging of our
own religious qualifications ahd state ; it cohcerns us greatly
to look at this humiliation, as one of the most essential things
pertaining to true Christianity.* This is the principal part of
the great Christian duty of selfdenial. Thgtjluty consists
in two things, \'ix. flrst. In a man's denying his w'brldly inclinai'
tions, and in forsaking and renouncing all worldly objects and
fenjoytrierits ; and, secondly, In denying his natural selfexalta-
tion, and renouncing his own dignity and glory, and in being
emptied of himself ; so that he does freely and from his very
heart, as it were renounce himself, and annihilate - himself, ~
Thus the Christian doth in evangelical humiliation. And
this latter is the greatest and most difficult part of selfdenial :
Although they always go together, and one never truly is,
where the other is not ; yet natural men can come much
nearer to the former than the latter. Many Anchorites and
Recluses have abandoned (though without any true mortifica
tion) the wealth, and pleasures, and common enjoyments of
the world, who Wcrfe far from renouncing their own dignity
and righteousness ; they never denied themselves fOr Christ,
but only sold one lust to feed another, sold a beastly lust to
pamper a devilish one ; and so were never the better,' but
their latter end was worse than their beginning ; they turned
out one black devil, to let in seven white ones, that were
Worse than the first, though of a fairer couhlenahce. It is in-
¦texpressible, ahd almost inconceivable, how strong a selfright-i
e'ous, selfexaltihg disposition is naturally in man ; sand what
he will not do and suffer to feed and gratify it ; and, what;
lengths have been gone in a seeming selfdenial in other res-
• Cilvin, in his Institutions, Book II. chap. 2. ^ ii, says, " I was always
exceedingly pleased with that saying of Ch'ysostom, " The foundation of
our philosophy is humility ;" and yet more pleased with that of Augustine.
"As, saywhe, the rhetorician being asked, what was the first thing in the rules
^f eloquence, he answered, pronunciation ; what was the second, pronuncia
tion; what was the third, still he answered, pronunciation. So if you shall
ask me concerning the precepts of the Christian' religion, I would answef,
firstly, secondly,. and thirdly, ?nd forever, humility."
Vpl. IV. 3 1

isS RELIClOUS AFFECTIONS. .
pects, by Essenes and Pharisees ampng the Jews, and hf
Papists, many sects of hereticsi and enthusiasts, among pro
fessing Christians ; and by many Mahometans ; and by Py
thagorean philosophers, and others among the Heathen ; and
all to do sacrifice to this Moloch 6f spiritual pride or self-
righteouanessjj and that they may have something wherein
to exalt thej^lves before God, -and a,bbve their fellow crea
tures. That humiliation which has been spoken of, ia What all the
most glorious hypocrites, who make the most splendid shew
of mprtification to the werld, and high religious affection, da
grossly fail ift. . "Were it not that this is sO much insisted on
in scripture, asia most essential thing in true grace, one
woiild betempted'to think that many of the heathen philoso
phers were truly gracious, in whom was so bright an appear
ance of many virtu.es, and also great illuminations, and inward
fervors and elevations of mind, as though they were truly tbe
subjects of divine illapses and heavenly communications.* It
¦* " Albeit the Pythagoreans were tlius femous for Judaic mysterious wis
dom, and many moral-, as well as natural accomplishments, yet were they
no.t e.x.empted frpim boastipg and pride; which was indeed a vice most epf*
demjc, and as. it \yere congenial, among all the philosophers ; but in a more
particular manner, among the Pythagoreans. So Hornius Hist. Philosoph. i.
3. chap, xi. The manners bf the Pythagoreans were not free from boasting.
They ¦virere all such as abounded in the sense and commendation of their own
excellencies, and .bpastiTig even almost to the degree of immodesty iand impu
dence, as great Heinsius, ad Horat. has Tightly observed. Thus indeed doe^
proiid nature delight to walk in the sparks of its own fire. And although
many of these old philosophers could, by the strength of their own lights and
heats, together with some common elevations and raisuresof spirit, (peradven-
ture from a more than ordinary; though not special and saving ass'tstance of
the Spiiit) abandon many grosser vices ; yet they were all deeplyimmerscd in '
that miserable cursed, abyss of spiritual pride.: Sothat all ihett natural; and
moral, and philosophic attainments, didf eed, nourish, strengthen apd rendti
n>OSt inveterate, this hell hred pest of their hearts. Yea, those, of them that
seemed most modest, as the Academics, who professed they knew nothing,
and the Cynics, who greatly decried, both in words and habits, the prideof
ethers, yet even thay abounded in the most notorioift and visible pride. So
connatural and morally essential to corrupt nature, is this envenomed mot,
fountain, and plague of spiiritual pride,; especially wheic there is any natnial.

RELIGIOUS AFFECTIONS. ssf
is true, that manyhypocntes make great pretences te humil?
, ity, as well as other graces ; and very pften there is npthing
whatspever which they make a higher prpfessipn of. They
endeavpr tp make a great shew pf humility iji speech and her
havior; but they commonly joake bungling work of it, though
glorious work in their own eyes. They cann^j^^find put what
a humble speech and beha'vior is, or how to spftak and ^ct 39
that there may indeed be a savor pf Christian humility ip
what they say and dp : That sweet humble air sind mien is
^eypnd their art, being net led by the Spirit, or naturally
guided to a behavior becoming;, holy humility, by, the vigor pf
a-Iowly spirit within them. And therefore they have no pth?
er yvay, many of them, but only to be much in declaring that.
ihey he humble, and telling hew they were humbled to the
dust at such and such times, apd abounding in very bad ex
pressions which they use about themselves; such as, "lam
the least of all saints, I am a ppor vile creature, I am not wor-
tty of the least pnercy, ,Qr that God should look upon me !
Oh, I have a dreadfiil wick^e^ heart ! My heart is worse than
the devil ! Oh, this cursed Ife^rt of mine," &c. Such ex-
pres^phs are very often used, not with a heart that is broken,
not with spiritual mourning, not with the tears of her that
•washed Jesus's feet, not as ,',' remembering and b^g con
founded, and never opening jtheir mouth more because of
their shame, when God is pacified,'? as the expression is, Ezek.
.Xvi.. 63", bqt with a light "air, with smiles in the countenance,
pr with a pharisaical affectation : And we must believe that
Ihey are thus humble, and see themselves so vile, uppn the
(Credit of their say sp ; for there is nothing appears in them
of any savor of humility, in the manner of their deportment
and deeds that they do. There are many that are full of exr
]^ressions of their own vileness, who yet expect to bp looked
upon as eminent and bright saints by ethers, as their due ;
ahd'it is dangereup fpr any, so much as tp hint the cpntrary,
inoriil, , or pbilosofth'ic excellence^ to feed the same. Whence, Austin rightly
jvi4ged,all these philosophie virtues to be but splendid sins. Gale'f Court of the
^entiftSf Fai^ II, B. ii,chap. x. ^ 17.

269 RELIGIOUS AFFECTIONS.
or to carry it towards them any otherwise, than as if we look-i
ed upon them as some of the chief of Christians. There arq
many that are much in crying out of their wicked hearts, and
their great shorticomings, and unprofitableness, and spealdng
as though they looked on themselves as the meanest of the
saints ; who yet, if a minister should seriously tell them the
same things itfprivate,. apd should signify, that he feared they
were very low and weak Christians, and thought they had
reason solemnly to consider of their great barrenness and un
profitableness, and falling so much short pf many othersj it
would be more than they could digest ; they would think
themselves highly injured ; and there would be a danger of A
rooted prejudice in them against such a minister..*, ¦
There .are some that are abundant in talking against legal
doctrines, legal preaching, and a legal spirit, who do but little
understand the thing they taljs. against. A legal spirit is a
more subtle thing than they imagine' ; it is too subtle for them.
It lurks, and operates, and prevails in their hearts, and they
are most notoriously guilty of it, at the same time, when they
are inveighing against it. So far as a man is not emptied of
himself, and ofhis own righteousness and goodness, in what-;
ever form pr shape, so far he is of a legal spirit. A spirit of
pride oFman'# owh righteousness, morality,' holiness, affec
tion, experience, faith, humiliation, or any goodness whatso
ever, is a legal spirits It was no pride in Adam before the
fall, to be of a legal spirit ; because ofhis circumstances, he
might seek acceptance by his own righteousness. But a le-,
gal spirit in a fallen, sinful creature,'cah be nothing else but
spiritual pride ; and reciprocally, a spiritually proud spirit is
a legal spirit. There is no man living that is lifted up with a
conceit of bis own experiences. and discoveries, and Upon the
account of them glisters in his own eyes, . but what trusts in
his experiences, and makes a righteousness of them ; howev
er he may use humble terms, and speak of his experiences as
of the great things God has done for him, and it rtiay be calls
upon others to glorify God for them ; yet he that is proud of
his experiences, arrogates something to himself, as though his
experiences were some dignity of his. And if he lopkspn them

RELIGIOUS AFFECTIONS. , J6I
as his own dignity, he necessarily thinks that God looks on
them so too ; for he necessarily thinks his own opinion of
them to be true ; and consequently judges that God looks on
them as he does ; and so unavoidably imagines that God looks
on his experiences as a dignity in him, as hejppks pn them
himself ; and that he glisters as much in Gnd's eyes, as he
does in bife own. And thus he trusts in what is inherent in-
him, to make him shine in God's sight, and recommend him i
to God : And with this encpuragement he goes before God in
prayer ; and this makes him expect much from God ; and "
this makes him think that Christ loves him, and that he is
willing to clothe him with his righteousness ; because he sup
poses that he is taken with his experiences and graces. ' And
this is a high degree of . living on his own righteousness;
and such persons are in the high road to hell. Poor deluded.
wretches, who think they look so glistering in God's eyes,
when they are a smoke in his nose, and are many of them
more odious to him, than the most impure beast in Sodom,
that makes no pretence to religion ! To do as these do, is to
live uppn experiences, according to the true notion of it ; and
pot tp dp as those, who only make use of spiritual experien
ces, as evidences of a state of grace, and in that way receive
hope and comfort from them.
There is a sort of ¦men, -who indeed abundantly cry down
works, and cry up faith in opposition to works, and set up
themselves very much as evangelical persons, in opposition to
those that are pf a legal spirit, and make a fair shpw of ad
vancing Christ and the gospel, and the way of free grace ;
who are indeed some of the greatest enemies to the gospel
way of free grace, and the most dangerous opposers of pure
humble Christianity.
There is a pretended great humiliation, and being dead to
the law, and emptied of self, which is one of the biggest and
most elated things in the world. Some there are, who have
made great profession of experience of a "thorough work of
the law on their (hearts, and of beihg brought fully off from
works ; ' whose conversation has savored most of a selfi-ight-
eous spirit of any thai ever I had opportunity to observe.

162 RELIGIOUS AFFECTIONS.
And some who think themselves quite emptiedj-of thett^
selves, and are confident that they are abased in the dust, ares
full as they can hold with the glory pf their ownfaumility, mwJ
lifted up to heaven with an high opinion of their abasement.
Their humility is a swelling, selfcpnceited, confident, showy,
noisy, assuming humility. It seems^to be the nature of spir.
Itual pride to make men conceited and ostentatious of thein
' ^humility. Thb appears in that first born of pridjB among th«
children of men, that would be called his holiness, ¦ even
tbe man of sin, that exalts himself above all that is called
iiod or is worshipped ; he ¦ styles himself Servant of ser
vants ; and to make a shew of humility, washes the feet of %
number of poor men at his inauguration,  -
For persons to be truly emptied of themselves, and to fe»t
poor in spirit, and broken in heart, is quite another things and
has other effects, than many imagine. It is astonishing how
greatly many are deceived about themselves as to this matter,
imagining themselves most humble, when they are most
proud, and their behavior is really the most haughty. The
deceitfulness of the heart of man appears in no one thing, so
much as this of spiritual pride and selfrighteousness. The- '
Bubtilty pf Satan appears in its height, in his managing (rf per-i '
sens with respect tn this sin. And perhaps one reason m^
be, that here he has most eSperienpe ; he knpws the way of
its coming in ; he is acquainted with the secret springs, of it :
It was his own sin.,..Experience gives vast advantage in lead*
ing. souls, either in good or evil.
But though spiritual pride be so subtle and secret an iniqui
ty, and commonly appears under a pretext pf great humility i, ,
yaet there are two things by which it may (perhaps- univers^i^
ly and surely) be discovered and distinguished.
'The first thing is this ; he that is under the prevalenceof
this distemper, is apt to think, highly of his attainments in re-
ligbn, as comparing himself with others. It is natural for
him to fall into that thought pf himself, that he is an eminent
sflint, that he is very high amongst the saints,, and has distin»
gUisbingly gopd and great experiences. That is the secret
JangBsage of his heart, Luke xcviii. 11, « God, I thanlt the%

RELIGIOUS AFFECTIONS. 26g
that I am not as other men." And Isa. Ixv. 5. « I am holier
than thou." Hence such are apt tP put themselves for^vkrd
among, God% people, amd as it were to take a bigh seat among
them, as if there was no doubt of it but it belonged to them.
They,as it were, naturally do that which Christ condemns,
Luke xiv. 7, &c. t»ke the highest room. This they do, by
being forward to take upon them tiie place and business of
the chief ; to guide, teach, direct, and manage ; " they are
confident that they are guides to the blind, a light of them
which are in darkness, instructors of the foolish, teachers of
babes, Rom. ii. 19, 20." It is natural for them to take it for
granted, that it belongs to them to do the part of dictators
and masters in matters of religion ; and so they implicitly
affect to be called of men Rabbi, which 'is by interpretation
Master, as the Pharisees did, Matth. xxiii. 6, 7. i. e. they are
yet apt to expect that others should regard them, and yield to
them, as masters in matters of religion.*
But he whose heart is under the po^wer of Gliristian hu»
mility, is of a contrary disposition. If the scriptures are at
all to be relied on, ¦such an one is apt to think his attainments
in religion to be corii^aratively mean, and to esteerii himself
low among tbe saints, and one of the least of saints. Humili
ty, or true lowliness of mind, disposes persons to think pthers
better thaa themselves, Phil. ii. 3. « In lowliness of mind, let
each esteem others better than themselves." Hence they are
apt to think the lowest room belpngs to them, and their in
ward disposition naturally leads them, to obey that precept of
our Saviour, Luke xiv. 10. It is not natural to them to take'
it upon them tp do the part of teachers ; but on the contrary,
they are .^isposed to think that they are not the persons, that
others are fitter for it than they ; as it was with Moses and
Jeremiah (Exod. iii. 11. Jer. i. 6.) thpugh they were such
eminent saints, and ©f great knowledge. It is not natural to
• " There be two things wherein it appears that a man has only common
gifts, and no inward principle ; i. These gifts ever pufi^ up, and make a man
tomething in his own eyes, as the Corinthian knowledge did, and many a
•private man thinks himself fit to be a rn'mister." nfhepard's Parable, Part I.
Pi igi, 182.

SR4 RELIGIOUS affections;
them tP think that it belpngs to them to teach, but to b^
taifght : ,They are much more eager to hear, and to receive
instruction from others, than to dictate to others. Jam. i. 19;
f Be ye swift to hear, slow to speak." And when they do
speak, it is not natural to them to speak with a bold, masterly
air ; but humility disposes them rather ta speak," trembling.
Hos. xiii. 1. "When Ephraim spake, trembling, he exalted
himself in Israel ; but when he offended in Baal, he died." ¦
They are not apt to assume authority, and to take upon them
to be chief managers and masters ; but rather to be subject
to others ; Jam. iii. 1, 2, « Be not many masters." 1 Pet. v.
S. " All of you be subject one to another, and be clothed with
humility. Eph. v. 2 1 . Submitting yourselves one to another
in the fear of God." s
There are some persons* experiences that naturally work"
that way, to make them think highly of them ; and they do
often themselves speak of their experiences as very gr^at and
extraordinary ; they freely speak of the great things they.
have met with. This may be spoken and meant in a good*
sense. / In one sense, every degree of saving mercy is a
great thing : It is indeed a thing great, yea, infinitely great^il
for God to bestow the least crumb of children's bread on suchrf
dogs as we are in ourselves '; and the more humble a persot((tJ
is that hopes that God has bestowed such mercy on him, the
more apt will he be to call it a great thing that he has met
with in this sense. But if by great things which they have .
experienced, they mean comparatively great spiritual experi- .
ences, or great compared with others' experiences, or beyond.
what is ordinary, which is evidently oftentimes the case ;
then for a person to say, I have met with great things, is the
very same thing as to, say, I am an eminent saint, and have
more grace than ordinary : For to have great experiences, if
the experiences be true and worth the telling of, is the same
thing as to have great grace : There is no true experience,
but the exercise of grace ; and exactly according to the de
gree of true experience, is the degree of grace and holiness,'
The persons that talk thus about their experiences, wheh they^
give an account of triem, expect that others should admire^

RELIGIOUS affections. 26S
ihem. lindeed tliey do iBot c^ll it boaatiajg to talk after this
manner abput their lesjueriences, nor d© they kipk upon it as
any sign ofpride ; because bhe.y say, ''< they know that it was
not they that idid it, jt was ftiee grace, they are things that
¦Gad has done for them, tihey would acknowledge tiie great
-mercy God has shown the(n« and nwt tiiake Ught of it." But
so.it was with the Pb^isee that Christ teUs us of, Luke xviii.
He in .words gave God the gJiory of unakaiiiig him to differ from
iMier men ; God, I thank tfaee, «ajys lie, that I am not as Pth->
er men.* Their Verbally ascribing it tp the grace of God,
tJiat they aire lioher than other ssdnits, does mot hinder their
fatrWardness to think s© highly of their hpliness, being a sure
evidence of the piride >and vanity of their minds. If the^ were
under the infiuence of an humble spirit, their attaiiii.ments in
Tsefigion would not be so apt to shine in their own eyes, nor
would they be so murfi in adrairkig their own beauty. The
-CJaristians that are really the most cmi'uent saints, and there
fore have the most excellent eaEperiences,ahd are the grea'6est
in the kingdom pf heaven, humble themselves as a littie dhild, .
Matth. yJK. 4, because they lock on themseives as but little
children in -grace, and their attainments tP be but the attain-
¦ments iof babes in Ghrist, and are astonished W,and asha'mefl
*)f the low degrees qf their love, and their thankfulness, and
their little knowledge of Gofl. Moses, when he haul been
csoBwer^ng with God in the raount, ^d his face shame so
bright in tbe eyes of others as to dai^sSle their eyes, wist npt
that his face shone. There are spme pprsons that golsy the
^ame Of high prpfessors, and spme will own themselves to be
high pi'ofessors ; but eminently bumble saints, that will shine
•brii^est in heaven, are not at all apt to profess bigh. I ;do
tiotttelieve there is an eminent saint in-tlie world that is a high
¦jprofcssor. "Sufch will be mucii mojjc^ikely tP profess them-
? Calvin, in 'his Ittstitutions, B. III. chap. *ii. ^ 7, speaking of this Phari-
tte, observes, " That in Jiis outward confession, he acknowledges that the
fi^teousness that he has, is the gift of God ; But (says he) because he trusts
thslthe is righteous, he goes away out of the pres^ce of God, uaacceptabl*
and odioiis."
Vot. IV, 2 K

^65 RELIGIOUS AFFECTIOIiJS.'
selves to be least of all saints, and to think that every saint***
attainments and experiences are higher than his.*
Siich is the nature of grace, and of true spiritual light, that
they naturally diispose the saibtsin the present state, to look
upon their grace and goodness little, and their deformity
¦ gf eat. And tTiey that have the most grace and spiritual light,
of any in this world, have most of this disposition. As will
appear most clear and evident to any One that soberly and
' thoroughly weighs the nature and reason <if thirig;s,ahd consid
ers the things followingj.
That grace and holiness is Worthy to be called little, that
is, little in compdrison' of What it ought to be. And so it
seems to ohe that is truly gratious : For such- an one has his
eye upon the rule of his dirty ; a conformity to that is what he
aims at ; it is What his soul struggles and reaches after ; and
it is by that that he estimates and judges of what he does, and
what he has. To a gracious soul, and especially to one emi
nently gracious, that holiness appears little, which is littleof
what it should be ; little of what he sees infinite reason for,
and obligation to. If his holiness appears- to him to be at a
vast distance from this, it naturally appears- despicable in his
eyes, and not worthy to be mentioned as any beauty or amia
bleness in him. For the like reason as a hungry man natur-
•' Luther, as his words ai'e cited by Rutherford, in his Display of ths spir
itual Antichrist, p. 143, 1441, says thus, " So is^ the life of a Christiin, that be
that has begiini seems to himself to have nothing ; but strives and presses for-
vrard, that he may apprehend ; "Whence' Paul says, I count not myself to
have apprehended. For indeed nothing 'is more pernicious to a believer, than
that presumption, that lie has already apprehesded, and has no further need oF
seeking, Itence also many fall back, and pine away in Spiritual security and'
slothfulness So Bernaid says, " To stand.still iii God's way, is to go back."
Wherefore this remains to him that he has begun to be a Christian, to think
that he is not yet a Christian, but" to seek that he may be a Christian, that he-
may glory with Paul, " I am not, but I desire to be ;" a Christian not yet
finished, but only in Jiis beginnings,; Therefore he is not a Christian, that is
a Christian, that is, he that thinks liimself a finished Christian, and is not sensi
ble how he falls short. We reach after heaven, but are not in heaven. Won
tohim that is wholly renewed, that is, that thinks himself to be soi ThaL,
man, without doubt, has never so much as begun to be renewed, nor did he
ever taste what it is to be a Christian."

RELIGIOUS AFFECTIONS. ^5,7
juTly accounts that which is set before him, but a little fopd, at
small matter, net worth mentioning, that is nothing in com-.
parison of his appetite. Or as the cluld iOf a great prince,
that is jealous for the honor of l^s father, apd behold,s,the res-
,pect which men shew him, naturally looks on that hpnpi- and
respect very little, and not worthy tp be regarded, •which }s
nothing in comparison of that which thp dignity of his father
requires. But that is the nature of true grace and spiritual light,
that it opens to a person's view the infinite reason there is that
he should be holy in a high degree- And the more grace he
Jias, the more this is.opened to yiew, the greater sense he has
of the infinite excellency and glory ,_of the divine Being, apjdi
of the infinite dignity of the person of Christ, and the bound
less length and , breadth, anjd depth and he.ight, of the love of
.Christ to sinners. Apd as grace increases, the field opens
jnore and more to a distant view, until l^l^e soul is Swallowed
up with the vastness of the object, and the person is astonish
ed to think how much it becomes him to love! tliis God, and
this glorious Redeemer, that has. so loved man^ and how little
he does love. And so the more he apprehends, the more the
smallness ofhis grace apd love, appears strange and wonder
ful : And therefore is more ready ',to think that others are be
yond him. For wondering at the littleness .of his own grace,
lie can sca,rQely believe that so strange a thing happens to oth
er saints • I' is amazing to him, that one that is really a child
of God, and that has actually received tlie saying benefits of
that unspeakable love of Christ, shpuld Ipve np mpre : A^nd
he is apt tP look upon it as a thing peculiar to himself, a
strange and exempt instance ; .for he sees only the outside of
jpther Christians, but he sees his own inside.
Here the' reader may possibly object, that love to Gpd is re
ally increased in proportion as the knowledge of God is in
creased ; and therefore how should an increase of knpwledge
in a saint make his Ipve appear less, in cemparispn of what i^
Jinown ? To which I answer, that although grace and the
loye of Gpd in the saints, be answerable tp the degree of
knowledge or sight of God 5 yet it is npt in propprtipn to thf

ies RELIGIONS AFFECTIONS.
object seen and known. The ^(ml of * saint, by tovin^ sonM*
thing of God Opened to sight, is convinfe^ pf much more thai^t
is seen. There is spmCthing that is seen, that is'woadwrftii ;
and that si^M bringsf With !(¦ a strong cpnyiction of sometlmig
vastly beyond, thilt is not immefdjafely seeft.. So Khat the soo^
at the same time, is astonished at- its ignoi*an€e, and tbait i(
inows stf littie, as- well as that it feves- so little. AntJ aS fh«
soul, in a spiritual view, is convinced of infinitely more in the
object, yet! beyond sight ; so it is to!rivJjitCec> of the capatit^ of
the soul, of knowing vastly rtiOrci if the ciDHds and darkiie^
were but tetneved. Which causes the so«d, in tbe ewfutytBeisi
Of a spiritual view, to complain greatly ef spiritual .ignopaas^
and want ef loyPj ahd to Iphgand reach ilttr more knowledge
and more love. ' ,
Grjrce and the Ipte of God in tbe most eminent saints m
this World, is truly very Kttle in comparison of wbast it eu^
to be. Because the highest love that ever any attain to hi
this Hfe, is ppor, coW, exsefeding low, and not worthy tobe
named in comparison of what our Obl^ationS' appear to be*
from the joint consideration ofthese two things, viz. 1. TlW
reason God has given us to tovehi'm', in the manifestations M
has made of his infinite glbryj in his word, aaid in his Wewks j
and particularly in the gospel of his Son, and what be has
done for sinful man by him. And, 2. Tbe cSpacity there is
in the soul of man, by those ihtefleetual feeulties which Ged
pas given it, of seeing and undterstandirig these reasons^
Which God has given us to love him- Hww small indeed ia
the love of the most eminent Saint on earth, in coraparifiofr of
What these things, jointly considered, do. require ! And this
grace tends (o convince men of this, and especially emineirt
grace; for grace is of the nature of Rght, ahd brings truth td
view. And therefore he that haS; much ' graee, apprehends,
itiuch more thah pthers that great height to which hfe love
«ught tp ascend ; and he sees better than pthers, hpW little a
way he has risen towards that height. 'And therefbre estif.*
mating his love by the whole height of his duty, hencp it ap*
pears astonishingly little and Ipw in his eyes. ' '

RELIGIOUS AFFECTIONS: n9
'And the eminent saint, having such a cpHvktion of th(»i
Mgh degree in which he ought to love God, this shews himy
»Pt ohly the littleness of his grace, but the greatness of bi«|*
Teraaining corruption. In prder tP jud|^e hpw much corrup
tion OF sin we have remaining in us, we must take- our meas->
ure ftpm thai height tp which the rule of cur duty extends*
The whole of tbe distance we are at from that height, is< sin i
For ffeifing pf duty i& sin ; otherwise our duty is not put duty^
and by how much the more we fall shprt pf pur duty, sc»
¦tnvcb the mpre sin have we. Sin is no other iiban disagreea-'
bleness, in a moral agent, to the law ctv rule of his duty. And
therefore the degree of sin is to be judged pf by the rule s
So much disagreeableness to tbe rule,, so much sin, whether
i! be in defect or excess. Therefore if men, in their love to
J&od/ do not come up half way to that height which duty re
quires, then they have more corruption in their hearts than
grace ; because there is more goodness wanting, than is there r
And all that is wanting is sip ; It is ap abominable defect j
and appears so to the sainlis; especially those that are emif.
nent ; it appears exceeding abominable to them, that Christ
shouM be loved so little, and thanked so little for his dying
Jpve : It is' in their eyes hateful ingratitude. »
And then the increase of grace has a tendency another way,
to cause the saints to think their defbrmity vastly ropre than
their goodness ; It not pply tends to convince them that theitf
corruption is much greater than their goodness,, which is in
deed the case ; but it also tends to cause the deformity that
tliere is in tbe least sin, or tbe least degree of corruption^ to
appear so great as vastly to outweigh all the beauty there ia
in their greatest holiness ; for this also is indeed the case.
For tbe least sin against an infinite Ged, has an infinite liate-
IWness or defermity in it ; but the highest degree pf hOlinessi
in a creature, has net an itufinite Ipveljness in it : And there-
ftwe the Ipveliness pf it is as npthing,' in corpparison of the de
formity of the least sin. That every sin has- infinite defprmr
i«y and hatefiilness in it, is mest dempnstrably evident ; be
cause yyliat the evil, nr iniquity, or hatefulness of sin consist*
lO; is the violating of an obligation, or tbe being or dwng con^

(^0 RELIGIOUS AFFECTIONS.
itrary to what we should be or do, or are obliged to.; An*
therefore by how much the greater the obligation is that is
¦violated, so much the greater is the iniquity and hatefulness
«f the violation. But certainly our obligation to love and hon
or any being is in some proportion to his loveliness and hon-
«rableness, or to his worthiness to be loved and honored by
¦us ; which is the same thing. "We are surely under greater
«bligation to love a more lovely being, than a less lovely;
and if a Being be infinitely lovely or worthy to be loved by us,
¦then our obligations to love him are infinitely great ; and
therefore, whatever is contrary to this love, has in it infinite
•iniquity, deformity, and unworthiness. But on the other
hand) with respect to our holiness or love to God, there is not
an infinite worthiness in that. The sin of the creature against
God, is ill deserving and hateful in proportion to the distance^'
there is between God and the creature : The greatness pf the-
object, and the meanness and inferiority of the subject, ag
gravates it. But it is the reverse with regard to the worthi-
Kess of , the respect of ths creature to God; it is worthless,
and not worthy, in proportion to the meanness of the subject^
So much the greater the distance between God and the crea
ture, so much the less is the creature's respect worthy oS
God's notice or regard The great degree of superiority in
creases the obligation on ihe inferior to eegard the superior ;
and so makes the want of regard more hateful : But the great
degree of inferiority dintinisbes the worth of the regard of
the inferior ; "because the more he is infei-ior, the less he is
worthy of notice ;, the less, he is, the less is what he can offer
worth ; for he can ofEer no more than himself, jn offering his
best respect ; and .therefpre as he is little, and little worth, so
is his respect little worth. And the more a person has of
true grace and spiritual light, the more will it appear thus te
him ; the more will he appear to hkpself infinitely deformed
by reason of sin, and the less will the goodness that is in his
grace, or good experience, appear in proportion to it. For
indeed it is nothing to it ; it is less than a drop to the ocean ;
for fiaite bears no proportion at all to that Which is infinite.
But the more a person has of spiritual light, ,the more da

RELIGIOUS AFFECTIONS. 2f I
things appear to him, in this respect, as they are indeed..,i
Hence it most dempnstrably appears, that true grace is ef that
nature, that the mere a perspn has pf it, with remaining cor*-
"ruptipn, the less dpes his gppdness and hpliness appear, in
"prpportipn to his deformity ;' and not only to his past deform*-
ity, but to his present deformity, in the sin that now appear*
in his heart, and in the abominable defects of his highest and
best affections, and brightest experiences.
The naiture of many high and religious affections, and great"
¦tiiscoveries (as they are called) in many persons that I hava
been acquainted with, is to hide and cover ovei* the corrup
tion Of their hearts, ahd to make it seem to them as if all their
-sin was gone, ahd to leave them without complaints of any
hateful evil left in them ; (though it may be they cry out
much of their past unworthiness) a sure and certain evidence
that their discoveries (as they call them) are darkness and
¦pot light. It is darkness that hides men's pollution and de
formity ; but light let into the heart discovers it, searches it
tiut in its secret corners, and makes it plainly to appear ; es
pecially that penetrating, all searching light of Gpd*s holi
ness and glory. It is true, that saving discoveries may for
the present hide corruption in one sense ; thqy restrain the
positive exercises of it, such as malice, envy, cPvetousness,
lasciviousness, murmuring, &c. but they bring corruption to
light, in that which is privative^ viz. that there is no more
love, no more hhraility, no more thankfulness. "Which de
fects appear most hateful in the eyes of those who have the
most eminent exercises of grace ; and are very burdensome,
and cause the saints to cry out of their leanness, and odious
pride and ingratitude. And whatever positive exercises of
corruption at any time arise, and mingle themselves with
eminent actings of grace, grace will exceedingly niagriify the
view of them, and render their appearance far more heinous
and horrible.
The more. eminent saints are, and the more they have of
the light of heaven in their souls, the more do they appear to
themselves, as the most eminent saints in this world do, ta
the saints and angels in he'aven. How can we rationally sup-

Sf2 RELIGlbltS AFFECTIONS.
.pose the most eminent saints on eardi appear to them, if be*
held any otherwise, than covered over with the righteousness
•of Christ, and their deformities swallowed up ahd hid in the
coruscation bf the beams pf his abundant glbry and Ipve •?
How can we suppose pur mpst ardent love and praises appear
to ¦titem, that do behold the beaiity aOd ,glory of God withotilt
8j vail ? How does our highest thankfulness for the dying love
bf Christ appear to them, who see Christ as he is, who k<noi#
as they are known, and see fche glory of the person of him fhat
Hied, and the wonders ofhis dying We, without any cloud of
darkuess ? And how do they look on the deepest reverenc*
and humility, with which worms bf ihe dust on earth ap
proach that infinite Majesty which they behold ? Do they ap
pear great to them, or so much as Worthy of tlie name of
reverence and humility, in those that they see to be at such
an infinite distance from that great and holy God, in whose
glorious presence they are r Tlie reason why the highest at
tainments of the SEunts en earth appear sp mean to them, i^
because they dwell in the light of God's glory, and see Gpd
as he is. And it is in this res,pect with the saints on earth, a4
it is with the saints in heaven, in proportion as they are mor«i
eminent in grace:
i would not be uhderatood, that the saints on earth have la
all respects the worst opinioti of themselvesj'when they have
most (rf the exereise of grace. In rhany respects it is other-
¦wise. With respect to the positive exercises of corruptiolv
they majr appear to themselves freest and best when grace
is mpst in exercise, and worst when the actings of grace are
lowest. And when they compare themselves with them
selves at different times, they may know, when grace is in
lively exercise, that it is better with them than it was before
(though before, in the time of it, they did not see so much
badness as they see now) and when afterwards they sink
again in the frame of their minds, they may know that they
pink, and have a new argument of their great remaining cor-
iMiption, and a rational conviction of a greater ¦vileness thau
they saw before ; and many have more ofeig^ sense pf guilt,
and a kind of legal sense pf their sinfuhiess by far, than whe»

RELIGIOUS AFFECTIONS. sra
inthe Hvely exercise of grace. But yet it is true, and de-
monstr^bl.e from the forementioned cppsideratipns, that the
children pf Gpd never have so much of a sensible and spir
itual conviction of their deformity, and sp great, and quick,
and abasing a»sense of their present vileness and odiousness,
as when they are highest in. the exercise of true and pure
grape ; and never are they so much disposed to set them
selves low among Christians as then. And thus be that is
greatest in the kingdom, or most eminent in the church
of Christ, is the same that humbles himself, as the least in
fant among thein ; agreeable to that great saying of Christ,
Mat. Xviii, 4.
A true saint may know that he has sOme true grace : And
the more grace there is, the more easily is it known ; as was
observed and prpved befpre. But yet it does not follow, that
an eminent saint is easily Sensible that he is an eminent saint,
When compared with others^ I will not deny that it is possi
ble, that he that has much grace, and is 'an eminent saint,
may know it. But he will not be apt to know it ; it will, not
be a thing obvious to him : That he is better than others, and
has higher experiences and attainments, is not a foremost
thought ; nor is it that which, from time to time readily of
fers Itself ; it is a thing that is not in his way, but lies far out
of sight ; he must take pains to convince himself of it ; there
will be need of a great command of reason, and a high degree
of strictness and care in arguing, to convince liimself. And
if he be rationally convinced by a very strict consideration of
his own experiences, compared with the great appearances
of low degrees of grace in some other saints, it will hardly
seem real to him, that he has more grace than they ; and he
will be apt to lose the convictipn that he has by pains pbtmn-
ed : Ner will it seem at all natural te him to act upon that
supppsitipn. And this may be laid dnwn as an infallible thing,
" That the perspn whp is apt tp think that he, as cnmpared
with Pthers,. is a very eminent saint, much distinguished in
Christian experience, in whem this is a first thpaght,;.that
rises pf itself, and naturally pffers itself ; he is certainly mis
taken ; he is no eminent saint, but under the great prevail*
Vol. IV. 2 L

sr* RELIGIOUS AFFECTIONS*
ings pf a prpud and selfrightepus spirit." And if this be Ha*-
bitual with the man, and is steadily the prevailing temper of
his mindj he is up saint at all ; he has net the least degree of
any true Christian experience J so surely as the word of God
is true. And that sort of experiences that appears to, be of that ten-
' SenCf, and is found from timte to time to have that effect, to
elevate the subject of them with a great conceit of these ex»
periences, is 'cfertainly vain and delusive. Those supposed dis^
coveries that naturally blovv up the person wkh an- admiration^
of the eminency of his . discoveries, and fill him with conceit
that now he has seen, and" knows more than most other Christ^*-
ians, have nothing of the nature of true spiritual light in them.
All true spiritual knowledge is of that nature, that the more a
person has of it, the more is he sensible of his own ignorance j
as is evident by 1 Cor. viii. 3. « He that thinketh be know
eth any thing, he knoweth nothing yet as he ought to know."
Agur, when he had a great discovery of God, and sense of
the WPnderfol height of his glory, artd of his marvellous
works, and cries out of his greatness and incomprehensible-
ness ; at the same time, had the deepest sense of his brutish
Ignorance, and looked upon himself the most ignorant of all
the saints, 'Prov. xxX. 2, 3, 4. " Silrely I am more bruti^:
than any man, and have not the understanding of a man. I
iieither learned wisdom-, nor have the knowledge of the holy.
Who hath ascended up into heaven, or descended ? Who
hath gathered the •wind in his fiists ? Who hath bound the wa
ters in a garment ? "Who hath established all tbe ends of the
earth ? What fe his name, and what is his son's name, if thou
canst tell ?"
For a man to be highly conceited of his spiritual and di
vine knowledge, ¦is for him to be wise in his own eyes, if any
thing is. And therefore it comes under those prohibitions,
Prov. iii. 'Z* « Be not wise in thine own eyes."" Rom. xiK
16. « Be not wise in your own conceits ;" and brings men
under that woe, Isa. v. 21. « Woe untp them tliat are wise
in their own eyes, and prudent ip their own sight." Those
that are thus wise in their Pwn eyes, are some of the least

RELIGIOUS AFFECTIONS. xr&,
lik^y tp get gopd pf any in the werld. Experience shews,
the truth pf that, Frpv. xxVi. 12....Seest thpu a man wise,
m his own conceit ? There is more hppe pf a fool than of
him." To this some may object, that the Psalmist,' when we mus^
suppose that he was in a holy frame, speaks ofhis knpwledge
as eminently great, and far greater than that ef, pther saintSj
psal. cxix, 99j IQ©. " I have more understanding than aU
my teachers : For thy testimonies are my meditatibp ; I
understand more than the ancients ,: Because t keep thy
precepts." To this I answer two things :
(1.) There is no restraint to be Igadi upon the Spirit pf
Gpd, as to what he shall reyeal to a prophet, fpr the benefit of
his church, whe is speaking or writing under immediate itir
tspiratipn. The Spirit of God may -reveal to such an one, and
dictate to bim, to declare to others secret things, that pthetr
¦wise would be -hard, yea impossible for him. to find out. As
be may reveal 'to him mysteries, that otherwise wpuld be
above the reach pf bis reaspn ; or things in a distant place,
that he cannot see ; or future events, that it would be impos
sible for him to know and declare, if they were npt extraor
dinarily revealed to him ; so the Spirit of God might reveal
to David this distinguishing benefit he had received, by con
versing much with God's testimonies ; and use him as his
instrument to record it for the benefit of others, to e^^ci^e
them to the Uke duty, and to use the same means to gain
knowledge. Nothing can be gathered concerning the natur
al tendency pf the ordinary gracious influences of the Spirit
' of God, from that, that David declares pf his distinguishkig
knowledge under the extraordinary influences of God's Spirit,
Immediately dictating to him the divine mind by inspiratiep,
and using David as lus instrument tp write what he pleased
fpr the benefit of Ids cjiurch; any more than we can reason
ably argue, that it is the natural tendency of grace to incline
38aen to curse others, and wish the most dreadful misery ^9
#usm that can be th^iiigfat ,of, b^^X^^u^^ D^vid, ,ujpi4er inspfr^

Sre RELIGIOUS AFFE;pTIONS.
tion, often curses others, and prays that such misery may
come upon them.
(2.) It is not certain that the knowledge David here speaks
of, is spiritual knowledge, wherein holiness does fundamental
ly consist. But it may be that greater revelation which God
made to him of the Messiah, and the things of his future king
dom, and the far more clear and extensive knowledge that he
had pfthe mysteries and doctrines of the gospel, than others ;
as a reward for his keeping God's testimonies. In this, it is
apparent by the book of Psalms, that David far exceeded all
that had gone before him.
Secondly, Another thing that is an infallible sign of spiritual
pride, is persons being apt to think highly of their humility.
False experiences are commonly attended with a counterfeit
humility. And it is the very nature of a counterfeit humili
ty, to be highly conceited of itself. False religious affections
have generally that tendency, especially when raised to a
great height, to make persons think that their humility is
great, and accordingly to take much notice of their great at
tainments in this respect, and admire them. But eminently
gracious affections (I scruple not to say it) are evermore of a
contrary tendency, and have universally a contrary effect in
those that have them. They indeed make them very sensi
ble what reason there is that they should be deeply humbled,
and cause them earnestly to thirst and long after it ; but they
make their present humility, or that which they have already
attained to, to appear small ; and their remaining pride great,
and exceedingly abominable.
The reason why a proud person should be apt to think
his humility great, and why a very humble person should
think his humility small, may be easily seen, if it be con
sidered, that it is natural for persons, in judging of the degree
of their own humiliation, to take their measure from that
which they esteem their proper height, or the dignity where
in they properly stand. That may be great humiliation in
one,that is no humiliation at all in another ; because the de
gree of honorableness, or considerableness wherein each does
prpperiy stand, is very different. For spme great man, tp stOpp

RELIGIOUS AFFECTIONS. sry
to loose the latchet of the shoes of appther^reat man, his equal,
or to wash his feet, wnuld be taken notice of as an act of
abasement in him ; and he, being sensible of his own digni
ty, would IPok upon it so himself. But if a poor slave is seen
stooping to unloose tbe shoes of a great prince, nbbody will
take any nptice pf this, as any act of humiliation in him, or
token pf any great degree pf humility : Npr wpuld the slave
himself, unless he be herribly proud and ridiculpusly conceited
of himself: And if after he had done it, he shnuld, in his
talk and behavipr, she^w that he thpught his abasement great
in it, and had his mind much upon it, as an evidence of his be
ing very humble ; would not every body cry out upon him,
" Whom do you think yOurself to be, that you should think
this that you have done such a deep humiliation ?" This
would make it plain to a demonstration, that this slave was
swollen with a high degree of pride and vanity of mind, as
much as if he declared in plain terms, ".I think myself to be
some great one." And the matter is no less plain and cer
tain, when worthless, vile, and loathsome worms of the dusf,
are apt tP put such a construction on their acts of abasement
4)efore Gad ; and to think it a token of great humility in them
that they, under their affections, can find themselves so wil
ling to acknowledge themselves to be so mean and unworthy,
and to behave themselves as those that are so inferior. The
very reason why such outward acts, and such inward exercises,
look like great abasement in such an one, is because he has
a bigh conceit of himself. Whereas if he thought of himself
more justly, these things would appear nothing to him, and
his humility in them worthy of no regard ; but would rather
be astonished at his pride, that one so infinitely despicable
and vile is brought no lower before God  When he says in
his heart, " This is a great act of humiliation ; it is certainly
a sign of great humility in me, that I should feel thus and do
so ;" his meaning is, « This is great humility fpr me, for
such a pne as I, that am so censiderable and worthy." He
cpnsiders hnw Ipw he is new brpught, and cpmpares this with
the height of dignity on which he in his heart thinks he prop
erly stands, and the distance appears very great, and be calls

3t» RELIGIOUS AFFECTIONS.
it all mere humility, and as such admires it. Whereas, i»
iiim that is truly humble, and really sees his own vileness and
loathsomeness beforeGod, the distance appears the other way.
When he is brought lowest of all, it does not appear to hinj,
-that he is buought below his proper station, but that he is not
come tb it ; he appears to himself yet vastly above it, he
longs to get lower, that lie may come tP it, but appears at a
great distance from it. And this distance he calls pride.
And therefore his pride appears great to him, and not his hu«
mility. For although he is brought much lower than he used
to be, yet it does not appear to hipi worthy of the name of
humiliation, for him that is so infinitely mean and detestable^
to come down to a place, which, though it be lower than what
he used to assume, is yet vastly higher than what is proper
for him. As men would hardly count it worthy of the name
«f humility, in a conteniptible slave, that formerly "affected to
he a prince, to have his spirit so far brought down, as to take
theplaceof a nobleman; when this is still so far above his
proper station.
All men in the world, in jud^ng of the degree of their own
and others' humility, as appearing in any act of, theirs, consid
er two things, viz. the real degree of dignity they stand in;
and the degree of abasement, and the relation it bears to that
real dignity. Thus the complying with the same low place,
or low act, may be an evidence of great humility in one, that
evidences but little or no humility in another. But truly
bumble Christians have so mean an opinion of their owp real
dignity, that all their selfabasement, when considered with
relation to that, and compared to that, appears very smaU to
them. It does not seem to them to be any great humility,
©r any abasement to be made much oi-, for such poor, vile, ab
ject creatures as they, to lie at the foot of God.
The degree of humility is to be judged of by the degree ©f
^basement, and the degree of the cause for abasement : But
he that is truly and eminently humble, never thinks his faa-
snility great, considering the cause. The cause why he
should be abased appears so great, and the absement ef the

RELIGIOUS AFFECTIONS. ST*
l^me of his heart so greatiy short of it, that he takes much'
ihiore notice ofhis pride than his humility.
Every one that has been cenversant vrith souls under con-'
¦yictions of sin, knows that those who are greatly convinced
©f sin, are not apt to think themselves greatly convinced^
And the reason is this : Men judge of the .degree of their'
own convictions of sin by two tilings jointly considered, *iz.
the degree of sense which they have of guilt and pollution^'
and the degree of cause they have, for such a sense, in the de
gree of their real sinfulness. It is really no argument of any
great conviction of sin, for some men tp think themselves to"'
fee very sinful, beyond most others in the worid ; because,
they are so indeed, very plainly and notoriously. And there-^
fore a far less conviction of sin may incline suth an one to^
think so than another ; he must be very blind indeed not to^
be sensible of it. But he that' is triily under great convic-^
tions of sin, naturally thinks this to be his case. It appears
to him, that the cause he has to be sensible of guilt and pol-^
•lUtioh, is greater than others have ; and therefore he ascribes-
his sens^leness of this to the greatness of his sin, and not to
flie greatness of his sensibility. It is natural for one under
great convictions, to think himself one of the greatest of an*
ners in reality, and also that it is so very plainly and evident
ly ; for the greater his convictions are, the more plain and
evident it seems to be to him. And therefore it necessarily
seems to him sp plain and so easy to him to see it, that it may
be seen without much conviction. That man is under great
convictions, whose conviction is great in proportion to his sin.
But no man that is truly Under great convictions, thinks his
conviction great in proportion to his sin. For if he does, it is
a certain sign that he inwardly thinks his sins small. And if
that be the case, that is a certain evidence that his conviction
is small. And this, by the wayj is the main reason that per
sons, when under a ¦Wprk of humiliation, are not sensible of it
in the time of it.
And as it is witb cpnviction of sih, just so it is, by parity of
season, with respect to persons' cohyictipn pr sensibleness of
their pwn meanness, and vileness, their own blindness, thsir

280 RELIGIOUS AFFECTIONS.
own impotence, and all that low sense that a Christian has aS
himself, in the exercise of evangelical humiliation. So that
in a high degree of this, the saints are never disposed tp think
their sensibleness of their own meanness, filthiness, impo
tence, &c. to be great ; because it never appears great to thera
censidering the cause.
An eminent saint is not apt to think himself eminent in any
thing ; all his graces and experiences are ready to appear to
him to be comparatively small ; but especially his humility. ,
There is nothing that appertains to Christian experience, and
true piety, that is so much out of his sight as his humility.
He is a thousand times more quicksighted to discern his pride
than his humility : That he easily discerns, and is apt to take
much notice of, but hardly discerns his humility. On the
contrary, the deluded hypocrite, that is under the power of
spiritual pride, is so blind to nothing as his pride ; and, so
quicksighted to nothing, as the shdws of humility th^ are in
him. The humble Christian is more apt to find fault with hi*
own pride than with other men's. He is apt to put the best
construction on others words and behavior, and to think that
none are so proud as himself. But the proud hypocrite is
quick to disern the mote in his brother's eye, in this respect ;
while he sees nothing of the beam in his own. He is very
often much in crying out of others' pride, finding fault with
others' apparel, and way of living; and is affected ten times
as much with his neighbor's ring or ribband, as with all the
filthiness of his own heart.
From the disposition there is in hypocrites to think highiy
of their hutijjlity, it comes to pass that counterfeit humility is
forv/ard to put itself forth to view. Those that have it, are
apt, to be much in speaking of their humiliations, and to set
them forth in high terms, and to make a great outward shew
of humility, in affected looks, gestures, or manner of speech,
or meanness of apparel, or some affected singularity. So it
was of old with the false prophets, Zech. xiii. 4 ; so it was
with the hypocritical Jews, Isa. Ivii. 5, and so Christ tells us
it was with the Pharisees, Matth. vi. 16. But it is contrari-

RfeLiGtdus Affections. ssi
^ise with true humility ; they that have it, are not apt to dis
play their eloquence in setting of it forth, or to speak of the
degree of their abasement ih strong terms.* It does npt affect
tp shew itself in ahy singular putward meanness pf apparel, or
Way of living ; agreeable to what Is implied in Matth. vi. 17.
" But thou, when thou fastest, anoint thine head, and wash
thy fivce. Col. ii23. Which things have indeed a shew of
wisdom in will worship and humility, and neglecting of the
body." Nor is true humility a noisy thing ; it is npt Ipud and
bbisterous. The scripture represents it as of a contrary na
ture. Ahab, when he had a visible humility, a resemblance
bf true humility, went softiy, 1 Kings xxi. 2?. A penitent,
in the exercise of true humiliation, is represented as still and
Silent, Lam. iii. 28. « He sitteth alone and keepeth silence,'
because he hath borne it upon him." And silence is men
tioned as what attends humility, Prov. xxx. 32. « If thoii
liast done foolishly in lifting up thyself, or if thou hast thought
evil, lay thine hand upon thjr mouth."
Thus I have partictilarl jr and largely shewn the nature of
that true humility that attends holy affections, as it appears in
its tendency tb cause perspns to think meanljr Of their attain
ments in religion, as compared with the attainments of oth
ers, and particularly of their attainrnehts in htimility : And
hate shewn the contrary tendency of spiritual pride, to dis
pose persons to think their attainments in these respects to be
great. I have insisted the longer oh this, because I loOk upott
It as a matter of great importance, as it affords a certain dis
tinction between true and counterfeit humility ; and also as'
this disposition of hypiocrites to look on themselves better
than others, is what Gpd haS declared tP be verjniateful to
* It is an observation of Vtr. Jones, !ri his excellent treatise of the canoa
ef the New Testament, that the evangeliist Mark, ¦who was the companion of
St, Peter, and is supposed to liave written his gospel under the direction of that
apostle, when he mentions Peter's repentance after his denying his Master,
does not use siich strong terms to set it foith as the other evangelists, he o'iily
uses these words, "When he thought thereon, he wept," Mark xiv. 72,
¦whereas the other evangelist* say thus, " he wcfnt out and Wept bitterlyf*'
Matth. xxvi. 75. Luke xxii. 62. '
Vol- IV,i 3 M

2.80 RELIGIOUS AFFECTIONS.
him, " a smoke in his nose, and a fire that burneth all the
day, Isa. Ixv. 5." It is mentiened as an instance of the pride
of the inhabitants of that holy city (as it was called) Jerusa
lem, that they esteemed themselves far better than the peo
ple of Sodom, and so looked upon them wprthy to be over
looked and disregarded by them, Ezek. xvi. 56, ¦ " For thy
sister Sodom was not mentioned by thy mouth in the day of
thy pride."
Let not the reader lightly pass over these things in appli
cation to himself. If you once have taken it in, that it is a
bad sign for a person to be apt to think himself a better saint
than others, there -will arise a blinding prejudice in your own
favor ; and there will probably be need of a great stricjtness
of selfexamjnation, in order to determine whether it be so
with you. If on the proposal of the question, you answer,
« No, it seems to me, none are so bad as I," do not let the
matter pass pff so ; but examine again, whether or no you do
not think yourself better than others on this very account, be
cause you imagine you think so meanly of yourself. Have not
you an high opinion of this humility ? And if you answer again,
" No ; I have not an high opinion of my humility ; it seems
to me I am as proud as the devil ;" yet examine again, wheth
er selfconceit do not rise up under this cover ; whether on
this very account,' that you think yourself as proud as the dev
il, you do not think yourself to be very humble.
From this ppposition that there is between the nature of a
true, and of a counterfeit humility, as to the esteem that the
subjects of them have ef themselves, arises a manifold contrar
riety of temper and behavior.
A truly^humble person, having such a mean opinion of his
righteousness and holiness, is poor in spirit. For a person
to be poor in spirit, is to be in his own sense and apprehen
sion poor, as to what is in him, and to be of an answerable
disposition. Therefore a truly humble person, especially one
eminently humble, naturally behaves himself in many re
spects as a poor man. « The poor useth intreaties, but the
rich answereth roughly." A poor man is not disposed to
quick and high resentment when he is among the rich ; He

RELIGIOUS AFFECTIONS. . 28S
Is apt to yield tp others, for he knows others are above him ; '
be is not stiff and selfwilled ; he is patient with hard fare i
be expects no other than to be despised, and takes it patiently ;
he does not take it heinously that he is overlopked and but
little regarded ; he is prepared te be in a lew place ; he readi
ly honors his superiors ; he takes reproofs quietly ; he readi
ly honors others as above him ; he easily yields to be taught,
and does not claim much to his understanding apd. judgment ;
he is not over nice orhumorsome, and has his spirit subdued
to hard things ; he is not assuming, nor apt to take much up
on him, but it is natural for him tp be subject to others.
Thus it is with the humble Christian. Humility is (as the
¦great Mastricht expresses it) a kind of holy pusillanimity.
A man that is very poor is a beggar ; so is he that is poor
in spirit. This is a great difference between those affections
that are gracious, and those that are false : Under the for
mer, the person continues still a poor beggar at God's gates,
exceeding empty and needy ; but the latter make men appear
to themselves rich, and increased with goods, and not very
necessitous ; they have a great stock in their own imagina
tion for their subsistence.* ,
* " This spirit ever keeps a man poor and vile in his own eyes, and emp
ty.— When the man hath got some knowledge, and can discourse pretty well,
and hath some taste of the heavenly gift, some sweet illapses of grace, and
so his conscience's pretty well quieted : And if he hath got some answer to
his prayers, and hath sweet affections, he grows full : And having ease to hit
conscience, casts off sense, and daily groaning under sin. And hence the spir
it of prayer dies : He loses his esteem of God's ordinances, feels not such need
of them ; or gets np good, feels no life or power by them. — This is the woeful
condition of some; but yet they know it nat. But now he that is filled
with tlje Spirit the Lord pnlpties him ; and the more, the longer he lives.
So that though others think he needs not much grace, yet he accounts him
self the poorest." Shepard's Parable of the 'Ten Virgins, Part II, p. i^i.
" After all fillings, be ever empty, hungry, and feeling need, and praying
for more." Ibid. p. 151.
" Truly, brethren when I see the curse of God upon many Christians,
t^at are now grown full of their parts, gifts, peace, comforts, abilities, duties,
I stand adoring the riches of the Lord's mercy, to a little handful of poor
beUevers, not only in making them empty, but in keeping them so all their
iiys." Shepard's Sound Believer, the late edition in Boston, p. i j8, 1$^.

9U RELIGIOUS AFFECTIONS.
A poor man is modest ip his speech and behavipr ; so^
and much more, and more certainly and universally, is one
that is poor in spirit ; he is humble and modest in his behav?
ior aniongst men. It is in vain for any to pretend that they
are humble, and as little children before. God, when they are
haughty, assuming, and impudent in their behavior amongst
men. The apostle uiforms us, that the design of the gospel
is to cut off all glorying, not only before God, but also befo;rf
men, Rom. iv. 1, 2. Some pretend to great humiliation, that
are very haughty, audacious, and assuming in their external
appearance and behavior : But they ought to consider those
scriptures, Psal. cxxxi. 1. « Lord, my heart is not haughty,
nor mine eyes lofty ; neither do I exercise myself in great
matters, or in things too high for me. Prov. vi. 16, 17.
" These six things doth the Lord hate ; yea seven are an
abomination unto him : A proud look, &c."....Chap. xxi, 4.
« An high look, and a proud heart are sin." Psal, xviii. 27,
«' Thou wilt bring down high looks." And Psal. ci., 5,
« Him that hath an high look, and a proud heart, I will not
suffer." 1 Cor. xiii. ¦*• " Charity vaunteth not itself, doth
not behave itself unseemly." There is a certain amiable.
modesty and fear that belongs to a Christian behavior among
men, arising from humility, that the scripture often speaks
of, 1 Pet. iii. IS. « Be ready to^ive an answer to every man
that asketh you., ...with meekness and fear." Romans xiii, 7.
«' Fear to whovn fear." 2 Cpr. vii. 15. « Whilst he remem-
bereth the obedience of you all, how with fear and trembling
you received him." Eph. vi. 5. « Servants, be obetUept ta
them that are your masters according to the flesh, with fear
and trembling." 1 Pet. ii. 18. «' Servants be subject to your
masters with all fear." 1 Pet. iii. 2. " While they behold.
your chaste conversation, coupled with fear." I Tim, ii; 9.
" That women adorn themselves in modest apparel, with
shamefacedness and sobriety." In this respect a Christian ia.
like a little child ; a little child is modest beibre men, an4
his heart is apt to be -possessed with fear and awe amongst
them.

RELIGIOUS AFFECTIONS. S85
The same spirit will dispose a Christian to honor all men,
1 Pet. -ii, 17, « Honor all men." A humble Christian is
not only disppsed tp hpnnr the saints in his behavior ; but
others also, in all those ways that do npt imply a visible ap-
probatipn of their sins. Thus Abraham, the great pattern of
believers, honored the children of Heth, Gen, xxiii. 7.
« Abraham stood up, and bowed himself to the people
of tbe land." This was a remarkable instance of a humble
behavior towards them that were out of Christ, and that
Abraham knew to be accursed : And therefore would by no
means suffer his servant to take a wife to his son, from
among them ; and Esau's wives, being of these children of
Heth, were a grief of mind to Isaac and Rebekah. So Paul
honored Festus, Acts xxvi. 25. " I am not mad, most no
ble Festus." Not only will Christian humility dispose per
sons to hpupr those wicked men that are out of the visible
church, but also false brethren and persecutors. As Jacob,
when he was in an excellent frame, having juSt been wrest
ling all night with God, and received the blessing, honored
Esau, his false and persecuting brother. Gen. xxxiii. 3.
<' Jacob bowed himself to the ground seven times, until he
came near to his brother Esau." So be called him lord ;
and commanded all his family to honor him in like manner.
Thus I have endeavored to describe the heart and behav
ior of one that is governed by a truly gracious humility, as
exactly agreeable to the scriptures as I am able.
Now, it is out of such a heart as this,, that all truly holy af
fections do flow. Christian affections are like Mar.y's pre-
eious ointment that she poured on Christ's head, that filled
the whole house with a sweet odor. That was poured out of
an alabaster box ; so gracious affections flow out to Christ
out of a pure heart. That was poured out of a broken box j
until the box was broken, the ointment could not flow, nor
diffuse its odor ; so gracious affections flow out of a broken
heart. Gracious affections are also like those of Mary Mag
dalene (Luke vii, at the latter end) who also pours precious
ointment on Christ, out of an alabaster broken box, anointing
therewith the fe^t of Jesus, when she had washed them with

sse RELIGIOUS affe;ctions.
her tears, and wiped them with the hair of her head. All
gracious affections, that are a sweet odor to Christ, and that
fill the soul of a Christian with an heavenly sweetness and
fragrancy, are broken hearted affections. A truly Christian
love, either to God or men, is a humble broken hearted love.
The desires of the saints, however earnest, are humble de- ¦
sires : Their hope is an humble hope ; and their joy, even
when it is unspeakable, and full of glory, is a humble broken
hearted joy, and leaves the Christian more poor in spirit, and
more like a little child, and' more disposed to an universal
lowliness of behavior.
"VII. Another thing, wherein gracious affections are distin
guished from others, is, that they are attended with a change
of nature.
All gracious affections do arise from a spiritual underr
standing, in which the soul has the excellency and glory of
divine things discovered, to it, as was shewn before. ¦ But all
spiritual discoveries are transforming ; and not only make an
alteration of the present exercise, sensation, and frame of the
soul ; but such power and efficacy have they, that they make
an alteration in the very nature of the soul. 2 COr. iii. 18.
" But we all with open face, beholding as in a glass the glory
of the Lord, are changed into the same image, from glory to
glory, even as by the Spirit of the Lord." Such power as
this is properly divine ppwer, and is peculiar tP the Spirit of
the Lord : Other power may make a great alteration in men's
present frames and feelings : But it is the powCr of a Creator
only that can change the nature, or give a new nature. And
no discoveries or illuminations, but those that are divine and
supernatural, will have this supernatural effect. But this ef
fect all those discoveries have, that are truly divine. 'The soul
is deeply affected by these discoveries, and so affected as to
be transformed.
Thus it is with those affections that the soul is the subject
of in its conversion. The scripture representations of con
version do strongly imply and signify a change of nature :
Such as « being born again ; becoming new creatures ; rising

RELIGIOUS AFFECTIONS. 267
from the dead ; being renewed in the spirit of the mind ; dy
ing to sin, and living to righteousness ; putting off the old
man, and putting on the new man ; a being ingrafted into a
new stock ; a having a divine seed implanted in the heart ; a
being made partakers of the divine nature, &c.
Therefore if there be no great and remarkable abiding
change in persons, that think they have experienced a work
of conversion, vain are all .their imaginations and pretences,
however they have been affected.* Conversion is a great
and universal change of the man, turning him from sin to
Cod. A man may be restrained from sin, before he is con
verted ; but when he is converted, he is not only restrained
from sin, his very heart and nature is turned from it unto
holiness : So that thenceforward he becomes a holy person,
and an enemy to sin. If therefore, after a person's high af
fections, at his supposed first conversion, it comes to that in
a little time, that there is no very sensible, orremarkable al
teration in him, as to those bad qualities, and evil habits, which
before were visible in him, and he is ordinarily under the
prevalence of the same kind of dispositions that he used to
be, and the same things seem to belong to his character ; he
appears as selfish, carnal, as stupid, and perverse, as unchrist
ian apd unsavory as ever ; it is greater evidence against himj
than the brightest story of experiences that ever was told, is
for bim. For in Christ Jesus neither circuihcision, nor un-
rircumcision, neither high profession, nor low profession,
neither a fair story, nor a broken one, avails any thing ; but
a new creature.
If there be a very great alteration visible in a person for a
while ; if it be not abiding, but he afterwards returns, in a
stated manner, to be much as he used to be ; it appears to be
no change of nature ; for nature is an abiding thing. A swine
that is of a filthy nature may be washed, but the swinish na-
* " I would not judge of the whole soul's coming to Christ, so much by
audden pangs as by inward bent. For the whole soul, in affectionate expres
sions and actions, may be carried to Cbiist ; but being without this bent, ani
tbangeof affections, is unsound." Shepard's Parable, Part I, p. 203,

S88 RELIGIOUS AFFECTIONS.
ture remains ; and a dove that is of a cleanly nature may be
defiled, but its cleanly nature remains. t
Indeed allowances must be made for the natural temper ;
conversion does not entirely root out the natural temper ;
those sins which a man by his natural constitution was most
inclined to before his convei'sion, he may be most apt to fall
into still. But yet convereion will make a great alteration
even with respect to these sins." Though grace, while im
perfect, does' not root out an evil natural temper, yet it is of
great power and efficacy with respect to it, to correct it. The
change that is wrought in conversion, is an universal change •}
grace changes a inan with respect to whatever is sinfiil in
him ; the old man is put off, and the new man put on ; he is
sanctified throughout ; and the man becomes a new crea'
ture, old things are passed away, and all things are become
Pew ; all sin is mortified, constitution sins, as well as oth
ers.' If a man before his conversion, was by his natural con
stitution especially inclined to lasciviousness, or drunken^'
ness, or maliciousness ; converting grace will make a great
alteration in him, with respect to these evil dispositions ; so
that however he may be still most in danger of these sins,
yet they shall no longer have dominion over him ; nor will
they any more be properly his character. Yea, true repent-"
ance does in some respects, especially turn a man against
his own iniquity, that wherein he has been most guilty, and
has chiefly dishonored God. He that forsakes other sins,
but saves his leading sin, the iniquity he is chiefly incUned
to, is like Saul, when sent against God's enemies the Amal
ekites, with a strict charge to save none of them aliv*, but
utterly to destroy them, small and great ; who utterly de
stroyed inferior people, but saved the king, the chief of them
all, alive.
¦^ " It is with the soul, as with water ; all the cold Hiay be gbAe, but the
native principle of cold remains still, You may remove the burning of lusts,
not the blackne.'iS of nature. Where the power of sin lies, change of Conscience
from security to terror, change of life from profaneness to civility, and fash
ions of the world, to escape the pollutions thsreof, change of lusts, may quench
them for a time : gut the nature is never changed in tbe best h^rpoCrite thae
ever, was. Shepard's Parable, Part I. p. ig^. /

RELlGl6tJS AFFECTIONS. 289
iSome foolishly make it an argument in favor of their dis-
eoveries and affections, that whert they are gone, they arc
left wholly without any life or sense, or any thing beyond
what they had beibre. They think it an evidence that what
they experiended was wholly ef God, and not of themselves,
because (say they) when God is departed, all is gone ; they
can see and feel nothing, and are no better than they used
to be.
It is ¦very tru6, that all grace attd gpodness in the hearts pf
the saints is entirely ffptti Gpd ; and they are universally and
iiWmediately dependent on ¦him for it. But yet these persona
are :^istaken, as to the manner of God's cotnmuniCating him*
self and his holy Spirit, in imparting saving grace to the soul.
He gives his Spirit to be united to the faculties of the soul,^
and to dwell there affei' the manner of a prrneiple of nature ;
so that the soul, in being endued witb grace, is endued -vHrith a
new nature : But nature is an abiding thing. All the exer-i
cises of grace are entirely fi'om Christ : But those exercises
are not ft-om Christ, as something that is' alive, moves and
stirs. Something that is without Kfe, and remains without life ;
bat as having life Communicated to it ; so as, throtigh Christ's
power, to have inherent in itself a vital nature. In the soul
where Christ Savingly is, there he lives. He does not only
live ¦without it, so as violently to actuate it, but he lites ih it^
So that that also is alive. Gra'ee in the soul is as much froii*
Christ, as the light in a glass, held out in the sunbeaifts, is
fl'om the sun. But this represents the manner of the com-
Itiunication of grace to the soul, but in part ; because thai
glass: remains as it was, the nature of it nnt being at all chang-'
tfdf, it is. as much witheut any KghtSpmeness in its nature as
ever. But the snul pf a saint receives light from the Sun of
rtghteousness, in such a manner, that its nature ia changed;
and it becomes properly a luminous thing ; not only dOes tho
sun Shine in the saints, biit they also become little subs, par-*
taking bf the nature of the fountain ^of their light. In thisi
respect, the manner of their derivation of light, is Uke that of
the lamps in the tabernacle, rather than that of a reflecting
glass ; which, thengh they were lit tip by &te from heavenj
Vol. IV. 3 N

296 RELIGIOUS AFFECTIONS.
yet thereby becametbemselves burning shining things. The
saints t^o not only drink„of the water of life, that flows from
the original fountain ; but this water becomes a fountain of
water in them, springing up there, and flqwipg out of them,
John iv. 14, and chap. vii. 38, 39. Grace is cpmpared tp a
seed implanted, that net pnly is inthe, grppnd, but has hold
of it, has root there, and grows there, and is an ^biding prin
ciple of life and nature there.
As it is with spiritual discoveries and affections given at
first conversion, so it is in all illuminations an,d affections of
that kind, that persons are the subjects of afterwards; they
are all transfprming. There is a like divine power and en
ergy in them, as in the first discoveries ; and they still reach
the bottom of the heart, and affect and alter thp very nature of
the soul, in proportion to the degree in which they are given.
And a transformation of nature is pentinued^and < carried, on
by them, to the end of life, until It is brought tp perfection in
glory. Hence the progress pf the work pfgr^ce ip the hearts
of the ^saints, is represented in scripture, a^ a cpp|inued con-
version and renovation pf nature. .Sp, t^^^appstlp exhorts
those that were at Rome, "beloyed.pf Gpd, called tp be
saints," and that were subjects pf GpjI's - redee.ipipg mer
cies, " to be transformed by , the renewing pf \heir mind,
Romi xii. 1,2. I beseech you therefpre, by the, mercies of
God, that ye present your bodies, a living sacrifice ; apd be
not .conformed to this world ; but be. ye transjFormed by the
renewing of your mind." Compared with chap. i. 7, So '
the apostle, writing to the " saints and faithful in Christ Jesus,
that' were at Ephesus (Eph- i. 1.) and tlipse who were once
dead -in trespasses and sins, but were now quickened and
raised up, and made to sit together in heavenly places in
Christ, and created in Christ Jesus unto good works, that were
once far off, but were now made nigh by the blood of Christ,
and that were no more strangers and foreigners, but fellpw
citizens with the saints, and of the household of God, and that
were built together for an habitation of God through th©
Spirit ; I say, the apostie writing to these, tells them, " th?it
he ceased not to pray for them, that God wpuld give them

RELIGIOUS AFFECTIONS. 2^1
Sfie Spirit of ¦wisdom and revelatien, in tbe knpwledge pf
Christ ; the eyes bf their understanding being enlightened,
that they might know, or experience, what was the exceed
ing greatness of Gpd's ppwer towards them that believe, ac
cording to the working ofhis mighty power, which he wrought
in Christ, when he r^dsed him from the dead, and set him at
his owii right hand in the heavenly places," Eph. i. 16, to th^
end. In this the apostle has respect to the gloripus ppwer
and work of Gpd in converting and rene^wing the seul ; as is
mpst plain by the sequel. So the apostle exhorts the same
persons « to put off the old man, which is corrupt accprd
ing to the deceitful lusts ; and be renewed in the spirit of
their minds ; and to put on the new man, which after God
is created in righteousness and true holiness," Eph. iv. 22,
23, 24."
There is a sort of high affections that some have from
tipae to time, that leave them without any manner of appear
ance of an abiding effect. They go off suddenly ; so that
from the very height of their emotion, and seeming rapture,
they pass at once to be quite dead, and void of all sense and
activity. It surely is not wont to be thus with high gracious
affections ;*''they leave a sweet savor and relish of divine
things on the heart, and a stronger bent of soul towards God
and holiness. As'Moses' face not only shone while he was
in the mount, extraordinarily bonversing with God, but it
continued to shine after he came down from the mount.,..
When men have been conversing with Christ in an extra
ordinary manner, there is a sensible effect of it remaining up
on them ; there is something remarkable in their disposition
and frame, which if we take kncwledge of, and trace to its
cause, vve shall find it is because they have been with Jesus,
Acts iv. 1 3.
VIII. Truly gracipus affectipns differ frem thpse affec
tions that are false and delusive in that they tend tp, and are
*." Do you think the Holy Ghost comes on a man as on Balaam, by
immediate acting, and then leaves him, aad then hs hat nothing ?" Shepard'f
faraile, San I. p. is6.

?9S RELJjGIOUS aff^tjon^
attended vvith t.hg l^mb like, (Ipve like .spirit ?in4 tgmper of
Jesus Christ ; or in other words, they naturally beget ap4
prom,pt,e such a spirit of love, meekness, quietness, fprgjve;
pess and mercy, a,s appeared in Christ,
The evidence of thi,? Jp the scripture is very abundant, If
we judge of the nature of Christianhy, jipd the proper spirit
pfthe gosppl, by the y^Otd of Cod, ti>i§ spirit is what niay,
by way of emipepcy, j^e called the C.hristiap spirit ; and may
be looked upon as the true, and distinguigbing disposition
of the hearts of Christians, as Christi.ijns.. Wheji spme p|
the disciples of Christ gaid spm^qthipg, through ipconsiflerar
tion and infirmity, thaf was npt agreeable to spch 3 spirij^
Christ tolfl them, that they kpew. not what manner pf spirit
they were of; Luke ix. 53, implyipg t.b^J this spirit th^t I
am speaking of, is the proper spirit of his religion and Iripgr
dom. All that are truly godly, and real disciples pf Christ,
h^ye this spirit in them ; gnd not only so, but they are of thi?'
spirit ; it is the spirit by which they are sp ppssessed apd gov
erned, that it is their true and prpppr character,- This is ev
ident by what the Wise man says, Prpv, xvii. 27, (having'
respect plaiinly tP such a spirit as this.) « A .map of under
standing is of an excellent spirit :" And by the particular
description Christ gives of the qualities and temper ofsuch
as are truly blessed, th^^ sh,all obtain mercy, and are God's
ehildren and heirs, j^at. V, >' Blessed are the m^^l^ •, Fnr^
they shall inherit the ea,rth. Blessed are tlie me.rciful ; Fpt
they shall obtain mercy. Blessed are the peacemakers : Fpp
they shall be called the children of Gpd." And that this
spirit is the special character pf the elect of Gpd, is mani
fested' by Col. iii. 12, 13. "Put op therefore, as the , elm
of God, holy and beloyed, bowels of mercies, kindness,
humbleness of mind, meekness, long suffering ; forbearing
pi^e another, and forgiving one another." An^ the apostle',
gjie^ikipg of that tepiper and disposition, which he speaks qf
as the most excellent and essential thing in Christianity, and
th^ without which nppe ^j-e true Chriiitians, apil. ^p, naost
-glorious professioQ and gifts, ^re Boibip^ (caljipg this spirit
by the .name of charity, he describes it thus) 1 Cor. siiii.

RELIGIOUS AFFECTIONS. 293
4, s., "Charity suffereih long, and is .kind ; c^iarity en-
vieth not ; charity vaunteth not itself, Is not pu.ffed tip, doth
not behave itself unseemly, seeketh not her own, is not easily
prpypked, thinketh no evil." Anfl the same apostle, Gal. v.
designedly declaring the distinguishing marks a,nd fruits of
trpe Christian grace, chiefly ipsjsts on thp things that apper
tain tp such a temper apd spirit as I am speaking of, ver, 32,
33. »' The fruit pf the Spirit is Ipve, joy, peace, long suffer?
iijg, gentleness, goodness, faith, meejtpess, temperance."
4-Pd so does the Apositle J^mes, in describing trup grace, or
that wisdom that is from abpve, with that declared design,
th^ pthers whp are of a contrary spirit may not deceive themr
selves, apd lie against the truth, in professing to he Christ
ians, when they are not, James iii. 14  J7, " If ye have bit
ter envying and strife in your' hearts, glory ppt ; and lie not
against the truth. This wisdom descendeth not from above,
but is earthly, sensual, devilish. For where envying and
strife is, there is confusion, and every evil work. Buf .th,©
wisdom that is from above, is first pure, then peacesible, gen
tle and easy to be imreated, full of mercy and good fruits."
Every thing that appertains to h-blipess of heart, does in
deed belong to the nature, of true Christianity, and the ch^raci?
ter of Christians ; but a spirit of holiness as appearing in spme
pSjVticular graces, may more especially be called the Christ
ie spirit or temper. There are some amiable qualities an4
virtues, that do more especially agree with the nature of th^
gpspel constitution, gnd Christian profession ; because therij
JS a specic^l agreeableness in them, with those diyinp atti'i^!
^fl^^ which God'has more remarkably manifested and glorir
^fd in the work of i;edemptiou by Jesus Christ, that is'the
gf and subject Of the Christian revelation ; and also a special
agreeablepess with those virtues that were so wppderfuilyex-
crcised by Jesiis Christ towards us in that affair, and the bioss^
ed example he hath therein set us ; and likewise because
they are peculiarly agrepable to the special drift and design of
thp work of redemption, and the benefit'^ \ye thereby receive,
and the relation that it brings us into, to God and one anoth
er. Apd these virtues are such as humility, meekness

254 RELIGIOUS AFFECTIONS.
love, forgiveness, and mercy. These things therefore espe»
cially belong to the char?i,cter of Christians, as such.
These things are spoken of as what ire especially the char
acter of Jesus Christ himself, the great head of the Christian
church. They are so spoken of in the prophecies of the Old
"festament ; as in that cited, Matth. xxi, 5, "Tell ye the
daugh'terof Sion, Behold, thy King cometh unto thee, meek^
and sitting upon an ass, and a colt the foal of ah ass." So
Christ himself speaks of them, Matth, xi. 29. « Learn of
me, for I am meek and lowly in heart." The same appears
by the name by which Christ is so often called in scripture,
viz. the Lamb. , And as these things are especially' the char
acter of Christ, so they are also especiallj' the character
of Christians. Christians are Christlike ; pone deserve the
name'of Christians, that are not so in their prevailing char?
acter. " The neW man fs renewed, after the image of hini
that creates him. Col., iii. 10. All true Christians behold as
in a glass the glory of the Lord, and are changed into the
same image, by his Spirit, 2 Cor. iii. 18. The elect are all
predestinated to be conformed to the image of the Son of God,
that he might be the first borp among many brethrenj Rom.
viii. 29. As we have borne the imase of the first man, that
is earthly, so we must also bear the image of the ; heaven
ly ; for as is the earthly, such, are they also that are earth
ly ; and as is the heavenly, such are they also that are heav
enly, 1 Cor. XV. 47, 48, 49."..., Christ is full of grace ; and
Christians all receive of his fulness, and grace for grace ; i. e.
there is grace in Christians answering to grace in Christ,
such an answerableness as there is between the wax and the
seal ; there is character for character : Such kind of graces,
such a spirit and temper, the same things that belong to
Christ's character, belong to theirs. That disposition, where
in Christ's character does in a special manner consist, there
in does his image in a special manner consist. Christians
that shine by reflecting the light of the Suti of righteousness,
do shine ¦svith the same sort of brightness, the same mild,
sweet, ^Tid pleasant beams. These lamps of the spiritual tem
ple, that are enkindled by fire from heaven, burh with the

RELIGIOUS AFFECTIONS. a9»
same sort pf flame. The branch is pf the same nature with
the stpck and, rpot, has the same sap, and bears the same
sort of fruit. The members have the same kind of life with
the head. It would be strange if Christians should not be of
the same temper and spirit that Christ is pf ; when they are
his flesh and his bone, yea, are one spirit, 1 Cor. vi. 17 ; and
live so, that it is not they that live, but Christ that lives in
them. A Christian spirit is Christ's mark that he sets upon
the souls of his people ; his seal in their foreheads, bearing
tis image and superscription  Christians are the followers
of Christ ; and they are so, as they are obedient to that call of
Christ, Matth. xi. 28, 29. « Come to me and learn of me, for
I am meek and lowly of heart." They follow hini as the
Lamb, Rev. xiv. 4....," These are they which follow the Lamb
whithersoever h'e goeth." True Christians are as it were
clothed with the meek, quiet, and loving temper of Christ ;
for as many as are in Christ, have put on Christ. And in this
respect the church is clothed with the sun, not only by being
clothed with his imputed righteousnessi'but also by being
adorned with his graces, Rom. xiii, 14. Christ the great
Shepherd, is himself a Lamb, and believers are also lambs ;
all the 'flock are lambs, John xxi. 15. "Feed niy' lambs,"
tiuke X. 3. " I send you forth as laittbs in the midst of wolveS."
The redemption of the church by Christ frpm the power of
the devil, was typified of old, by David's delivering the lamb
out of the nioutb of the lion and the bear.
That such, manner of virtue as has been spoken of, is the
very nature of the Christian spirit, or the spirit that worketh
in Christ, and in his members, and in the distinguishing na
ture of it, is evident by this, that the dove is the very sytn-
bol or embleni, chosen of God, to represent it. Those things
are fittest emblems of other things, which do best represent
that which is most distinguishing.in their nature. The Spir
it that descended on Christ^ when he was anointed of the
Father, descended on him like a dove. The dove is a noted
emblem of meekness, harmlessness, peace and love. But the
same Spirit that descended oh the head of the church, de
scends to the members. « God hath sent forth the Spirit of

296 RELIGIOUS AFFECTIONS.
bis Son into their hearts," Gal. iv. 6. And " if any man have
not the Spirit of Christ, be is nbhe of his, Rom, viii. 9.
There is but one Spirit fo the whole mystical body, head ahd
members, 1 Cor. vi. 17. Eph. iv. 4. Christ breathes his own
Spirit on his disciples, John xx. 22. As Christ was anointed
with the Holy Ghost, descending on him like a dOve, so
Christians also " have an anointing from the Holy One," 1
John ii. 20, 27. And they are al^ointed with the satne oil ;
it is the same « precious ointment on the head, that goes
down to the skirts of the garments." And on both, it is a"*
spirit of peace and love. Psalm cxxxiii. 1, 2. " BehoM, howr
good and how pleasant it is, for brethren to dwell together iii
unity-! It is like the precious ointment upon the head, that"
rah down upon the beard, even Aaron's beard, that weht down
to the skirts ofhis garments." The oil on Aaron's garments
had the same sweet and inimitable odor with tha!t on his
bead ; the smell of the same sweet spices, Christian affec
tions, and a Christian behavior, is but the flowing out of the
savor of Christ's sweet ointments. Because the church has
a dovelike temper and disposition, therefore it is ^aid of- her
that she has doves' eyes. Cant. i. 15. « Behold, thou art fair,
my love, behold thou art fair, thou hast doves' eyes." And
Chap. iv. 1. "Behold, thou art fair, my love, behold, thou
art fair, thou hast doves' eyes within thy locks." The same
that is said of Christ, Chap. vi. 12. « His eyes are as the
eyes of doves." - And the church is frequently compared to
a dove in scripture. Cant. ii. 14. " O, my dove, that art in the
clefts of the rock."... .Chap. v. 2. « Open to me, my,. loVe,
my dove." And Chap. vi. 9. " My dove, my undefiled is
but one." Psal. Ixviii. 13. « Ye shall be as the wings of a
dove, covered with silver, and her feathers with yellow gold."
And Ixxiv. 19. « O deliver not the soul of thy turtle dove
unto the multitude of the wicked." The dove that Noah sent
out of the ark, that could find no rest for the sole of her foot,
until she returned,,was a type of a true saint.
Meekness is so much the character of the Saints, that thd
meek and the godly^ are used as synonimous terms in scrip
ture : So Psalm xxxvii. 10, 11 ; the wieked afid the meek

RELIGIOUS AFFECTIONS. 29r
are set in opposition one to another, as wicked and godly,
" Yet a little while and the wicked shall not be : But the
meek shall inherit the earth." .So Psal. cxlvii. 6. « The Lord
lifteth up the, meek : He casteth the wicked down to the
ground."^ It is doubtless very much on this account, that Christ rep
resents all his disciples, all the heirs of heaven, as little child
ren, Matth. xix. H; " Suffer little children to cpme unto
me, and forbid them not ; for of such is the kingdom of heav
en." Matth. X, 42, "Whosoever shall give to drink unto
one pf these Uttle enes, a cup of cold water, in the name of a
disciple, verily I say unto you, he shall in no wise lose his
re ward." Matth. xviii. 6. " "Whoso shall offend one of
these little ones, &c." ver. 10. «,Take heed that ye des
pise not one of these little ones," ver. 14. " It is not the
will of your Father which is in heaven, that one of thesQ lit
tle ones should perish." John xiii. 33. " Little children, yet
a little while I am with you.'' Littld children are innocent
and harmless ; they do not do a great deal of rhischief in the
¦World ; men need nnt be afraid pf them ; they are np danger
ous snrt pf perspns ; their anger dnes not ,last« long, they do
not lay up injuries in high resentment, entertaining deep, and
rooted malice. So Christians, in malice, are children, 1 Cor^
xiv. 20. Littie children are not guileful and deceitful, but
plain and simple ; they are nbt ¦versed in the arts of fiction
and deceit ; and are strangers to artful disguises. They, arei
yieldable and flexible, and not wilful and obstinate ; do not
trust to their own understanding, but rely on the instructions
of parents, and others of superior understanding. Here i^
therefore a fit and lively emblem of the follovvers of the Lamli.
Persons being thus Ijke little children, is not only a thing
highly commendable, and what Christians approve and aim
at, and •vfhich some of extraordinary proiiciency do attain to ;
but it is their universal character, and absolutely necessary
in order to entering ipto the kingdom of heaven ; Matth.
xviii. 3. "Verily I say untp you, Except ye be converted,
and become as little children, ye shall not enter into the king
dom of heaven." Mark x. 15, Verily I say unto ypu, Whp-
Vpl, IV. 2 0

298 RELIGIOUS AFFECTIONS.
soever shall not receive the kingdom of God as a little chit^^
he shall hot enter therein."
But here some may be ready to Say, is there no such thing
as Christian fortitude, and boldness for Christ, being good
soldiers in the Christian warfare, and coming out boldly
against the enemies of Christ and his pepple ?
To which I answer, There doubtless is stich a thing. The
whole Christian life is compared to a warfare, and fitly so.
And the mpst eminent CbristianB are the best spldiers, endu
ed with the greatest degrees of Christian fertitude. And it
is the duty of God's people to be stedfast and vigorous in their
opposition to the designs and ways of such as are endeavor
ing to overthrow the kingdom of Christ, and the interest of
religion. But yet many persons seem to be quite mistaken
concerning the nature of Christian fortitude. It is an ex--
ceeding di"verse thing from a biutal fierceness, or the bold
ness of the beasts of prey. True Christian fortitude consists
in strength of mind, through grace, exerted in twp things j.-
in ruling and suppressing the evil and unruly passions and af
fections of the mind ; and ih steadfastly and freely exerting,
and following good affections and dispositions, without being
hindered by sinful fear, or the opposition of enemies. But
the passions that are restrained and kept under, in the exer
cise of this Christian strength and fortitude, are those very
¦ passions that are vigorously and violently exerted in a false'
boldness for Christ. And those affections that are vigorous
ly exerted in true fortitude, are those Christian, holy affec
tions, that are directly contrary to them. Though Christ
ian fortitude appears, in withstanding and counteracting the
enemies that ai'e without us ; yet it much more appears, in-
resisting and suppressing the enemies that are within us ;¦
because they are our worst and strongest enemies, and have
greatest advantage against us. The strength of the good sol
dier pf Jesus Christ appears in nothing more, than in stedfast-
ly maintaining the holy calm, meekness, sweetness, and be
nevolence of his mind, amidst all the storms, injuries, strange
behavior, and surprising acts and events of this evil and un
reasonable world. The scripture seems te intimate that true

RELIGIOUS AFFECTIONS. 299
fortitude consists chiefly in this, Prpv. xvi. 32. « He that is
«low tp anger, is better than the mighty ; and he that ruletb
his spirit, than he that taketh a city."
The directest and surest way in the werld, to make a right
judgmept what a hply fortitude is, in fighting with God's en-
«mies, is to look to the Captain of all God's hosts, and our
greater leader and example,, apd see wherein his fortitude
and valour appeared, ih his chief conflict, and in the time pf
the greatest battle that ever was, pr ever will be fpught with
these enemies, when he fpught with thera alone, and of the
-people there was none with him, and exercised his fo'rtitudjB
In the highest degree that ever he did, and got that glorious
vvictory that will be celebrated in the praises and triumphs of
all the hosts of heaven, throughout all eternity ; even to Jesus
Christ in the time of his last sufferings, when his enemies in
earth and hell made their most violent attack upon him, com
passing him round on every side, like renting and roaring
lions. Doubtless here we shall see the fortitude of a holy
warrior and .champion in the cause of God, in its highest
perfection and greatest lustre, and an example fit for the solr
diers tp follow that fight under this Captain. ^ But how did
he show his hply bpldti,ess and valour at that time ? Not ip
the exercise of any fiery passions ; not in fierce and violent
-speeches, and vehemently declaiming against and crying out
-of the intolerable \rickedness of opposers, giving them their
own in plain terms : But in- not opcping his mputh when af
flicted and pppressed, in geipg as a lamb to the slaughter,,
and as a sheep befiare his shearers is dumb, not opening his
ipopth ; praying that the Father would forgive his cruel en?
«nues because they knew not what they did ; not shedding
¦others' blood, bpt with all conquering patience and love, shed
ding his own. Indeed one of his disciples, that m^dP a
forward pretence-to boldness for Christ, and confidently der
clared he would sooner die with Christ than deny him,
began to lay about him with a swprd .: But Christ meek^
ly rebukes him, and heals the wound he gives. ' And never
was the patience, meekness, Ipve, and fprgiveness of Christ
Id so gloripus a manifestation, as at that time- Never did h»

300 RELIGIOUS AFFECTIONS.
appear so much a lamb, and never did he shew so much, of
the dovelike spirit, as at that time. If therefore we see any"
of the followers of Christ, in the midst of the most violent,
^unreasonable, and wicked opposition of God's and his own en
emies, maintaining under all this temptation, the humility,
quietness, and gentleness of a lamb, and the harmlessness, and
love, and sweetness of a dove, we may well judge that here is
a good soldier of Jesus Christ.
"Vyheh persons are fierce and violent, and exert their sharp
and bitter passions, it shows weakness, instead of strength and
forthude. 1 Cor. iii. at the beginning, « And I, brethren,
could not speak unto you as unto spiritual, but as unto carnal,
even as unto babes in Christ. For ye are yet carnal : For
whereas there is among ypu envying, and strife, and divisions,
are ye not cai'nal, and walk as men ?"
There is a pretended boldness for Christ that arises from
no better principle than pride. A man may be forward to ex
pose himself to the dislike of the world, and even to provoke
their displeasure out of pride. For it is the nature of spirit
ual pride to cause men to seek distinction and singularity ; and
so oftentimes to set themselves at war with' those that they call
carnal, that they may be more highly exalted among their par
ty. True boldness for Christ is universal, and overcomes all,
and carries men above the displeasure of friends and foes ; so
that they will forsake all rather than Christ ; and will rather
offend all parties, and bp'ttiought meanly of by all, than offend
¦ Christ. And that duty which tries' whether a man is willing
to be despised by them that are of his own party, and thought
tlie least wortliy to be regarded by them, is a much more prop
er trial of his boldness for Christ, than his being forward to
expose himself to the reproach of opposers. 'Fhe apostle
sought not glory,not only of Heathens and Jews, but of Christ
ians ; as he declares, 1 Thess. ii. 26. * He is bold for Christ,
that has Christian fortitude enough, to confess his fault open-
* Mr. Shepard, speaking of hypocrites affecting applause, sSys, "Hence men
forsake their friends, and trample under f^ot the scorns of the world : They
have credit elsewhere. To maintain their interest ia the love of godly men,
ftiey ¦^¦ill suffer much." Parable of the Ten Virgins, Part I. p. i8p.

RELIGIOUS AFFECTIONS. soi
ly, when he has committed one that requires it, and as it were
to come down uppn his knees befpre ppppsers. Such things
as these are of vastly greater evidence of holy boldness, than
resolutely and fiercely confronting opposers.
As some are much mistaken concerning the nature of true
boldness for Christ, so they are concerning Christian zeal.
It is indeed a flame, but a sweet one ; or rather it is the heat
and fervor of a sweet flame. Fpr the flame of which it is the
heat, is no other than that of divine love, or Christian charity ;
which is the s'weetest and most benevolent thing that is, or can
be, in the heart of man or angel. Zeal is the fervor of this
ilame, as it ardently and vigprpusly goes put towards the good
that is its object, in desires of it, and pursuit after it ; and so
consequentially, in opposition to the evil that is contrary to it,
and impedes it. There is indeed opposition, and vigorous op
position, that is a part of it, or rather is an attendant of it ; but
it is against things, and not persons. Bitterness against the
persons of men is no part of it, but is very contrary to it ; in
somuch that so much the warmer true zeal is, and the higher
it is raised, so much the farther are persons from such bit
terness, and so much fuller of loye, both to the evil and to the
good. As appears from what has been just now observed,
that it is no other, in its very nature and essence, than the fer
vor of a spirit of Christian love. And as to what opposition
there is in it to things, it is firstly and chiefly against the evil
things in the person himself, who has this zeal ; against the-
enemies of God and holiness, that are in his own heart ; (as
these are most in bis view, and what he has most to do with)
and but secondarily against the sins of others. And therefore
there is nothing in a true Christian zeal, that is contrary to
that spirit of meekness, gentleness, and love, that spirit of
a little child, a lamb and doye, that has been spoken of; but it
is entirely agreeable to it, and tends to promote it.
But to say something particularly concerning this Christ
ian spirit I have been speaking of, as exercised in these three
things, forgiveness, love, and mercy ; I would observe that
the scripture is very clear apd express cpncerning the absp-

303 RELIGIOUS AFFECTIONS.
Jute necessity of each of these, as belonging to the temper
and character pf every Christian.
It is so as to a forgiving spirit, or a disppsitipn tp overlook
and forgive injuries. Christ gives it to us bptb as a negative
and ,ppsitive evidence ; and is express in teaching us, that if
we are of such a spirit, it is a sign that we are in a state o.f fpr«(
giveness and favor ourselves : And that if we are net of such a
spirit,we are not forgiven of God; and seems to take special care
that we should take good notice of it, and always bear it on our
minds, Matth. vi. 12, 14, IS. " Forgive us our debts as we fpr»
give our, debtors., For if ye forgive men their trespasses, yppr
heavenly father will alsp forgive you. But if ye forgive not
men their trespasses, neither will your father forgive your
¦trespasses." Christ expresses the same again at another
time, Mark xi. 25, 26, and again in Matth. xviii. 32, to the end^
in the parable of the servant that owed his lord ten thousand
talents, that would not forgive his fellow servant an hundred
pence ; and therefore was delivered to the tormentors. Ip
the application of the parable Christ says, ver. 35. " So like*
wise shall my heavenly father do, if ye from your hearts fbrr
give not every one his brother their trespasses.
And that all true saints are of a loving, benevolent, and be*
neficent temper,^ the scripture is very plain and abundant.
Without it the appstJe tells us,though we should speak with the
tongues of men and angels, we are as a sounding brass, or a
tinkling cymbal ; And that though we have the gift of proph
ecy, and understand all mysteries, and all knowledge, yet
without this spirit We are nothing. And there is no one virtue
or disposition of the mind, that is so often, and so expressly in
sisted on, in the marks that are laid down. In the New Testa
ment, whereby to know true Christians. It is often given as a
sign that is peculiarly distinguishing, by which ajl may knpw
Christ's disciples, and by which they may know themselves j
and is often laid down, both as a negative and positive .evi
dence. Christ calls the law of love, by way pf, eminency, his
commandment, John- xiii. 34. « A new commandmept give I
unto you, that ye love one another ; as I have loved you,
that ye also love one another/' And chap. xv. 12. « Thjs

RELIGIOUS AFFECTIONS. 3os
is my commandment, that ye love one another as I have loverf
you." And ver. 17. « Thesethings I command you, that ye
love one another." And says, chap. xiii. 35. " By this shall
all men know that ye are my disciples, if ye have love one to*
another " And chap, xiv, 21 , (still with a special reference to
this which he calls his commandment) " He that hath my
commandments, and keepeth them, he it is that loveth me."
The beloved disciple who had so much of this sweet temper
himself, abundantly insists on it, in his epitetles. There is
none of the apostles so much in laying down express signs of
grace, for professors to try themselves by, as he ; and in his'
signs, he insists scarcely on any thing else, but a spirit of
Christian love, and an agreeable practice, 1 John ii. 9, 10. " He
that saith he is in tbe light, and hateth his brother, is in dark-"
ness even until now. He that loveth his brother abideth in
the light and there is none occasion of sinmbling in him-
Chap. iii. 14. We know that we are passed from death unto'
Efe, because we love the brethren : He that loveth not his
brother abideth in death, ver. 18, 19. My little children, let
tis not love in word and in tongue, but in deed and in truth-
And hereby we know that we are of tbe, truth, and shall assure
our hearts before him, ver. 23, 24. ¦ This is his command-'
inent, that we should love one another. And he that ketpeth
his commandments dwelleth in him, and he in him ; and here
by we know that he abideth in us, by the spirit which he hath
given us. Chap. iv. 7, 8. Beloved, let us love one another :
For love is of God ; and every one that loveth, is born of Gody
and knoweth God. He that loveth not, knoweth not God t
For God is love, ver 12, IS. No man hath seen God at aiiy
time. If we love one another, God dwelleth in us, and his
love is perfected in us. Hereby know we that we dwell in him,
because he hath given us of his Spirit, ver. 1 6. God is love j
and he that dwelleth in love, dwelleth in God, and God in
him, ver. 20. If a man say I love God, and hateth his broth
er, he is a liar : For he that loveth not his brother, whom he
hath seen, how can he love God whom he hath not seen .?"
And the scripture is as plain as it is possible it should be^
that none are true saints, but those whpse true character it isr

3D4 RELIGIOUS, AFFECTIONS.
that they are Of a disposition to pity and relieve their fellow'
creatures, that are poor, indigent, and afilicted, Psal. xxxvii.
21. " The righteous sheweth mercy, and giveth, ver. 26. He
is ever merciful, and lendeth, Psal. exii. 5. A good man shew
eth favor, and lendeth, ver. 9. He hath dispersed abroad, and
given to the poor, Prov. xiv. 31. He that honoreth God, hath
mercy on the poor, Prov. xxi. 26. The righteous giveth, and
spareth not, Jer. xxii. 16. He judgest the cause of the poor
and needy, then it. was wdl with him : "Was not this to know
me ? Saith the Lord, Jam. i. 27, Pure religion and undefiled
before God and the Father, is this. To visit the fatherless and
widows in their affliction, Ecc. Hos. vi. 6. For I have desired
mercy, and not sacrifice; and the knowledge of God, more
than burnt offerings, Mat. v. 7. Blessed are the mercifiil. }
for they shall obtain mercy. 2 Cor. viii. 8. I speak not by
commandment, but by occasioh ^of the forwardness of others,
and to prove the sincerity of your love. Jam, ii. 13... ,16. Fop
he shall have judgment without mercy, that bath' shewed no
¦mercy. "What doth it profit, my brethren, though a- man say
he hath faith, and have not works ? Can faith save him I. If a
brother or sister be naked, and destitute of daily food ; and
one of you say unto them, depart in peace, be you warmed
and filled ; notwithstanding ye give them not those things
which are needful to the body, what doth it profit ? 1 John iii-
17. "Whoso hath this worid's good, and seeth his brother
have need, and shuttetii up his bowels of compassion from
bim, how dwelleth the love of God in him ?" Christ in that-
descript-ion he gives us of the day of judgment. Mat. xxv.
(which is the most particular that we have in all the Bible)
represents that judgment will be passed at that day, according
as men have been found to have been of a merciful spirit and
practice, or otherwise. Christ's design in giving such a dc
scription of the process of that day, is plainly to possess all
his followers with that apprehension, that unless this was
their spirit and practice, there was no hope of their being ac
cepted and owned by him at that day. Therefore this is an
apprehension that we ought to be possessed with. We find
in scripture, that a righteous man, and a merciful man are

REtiGIOUS AFFECtioJJS. SOS
B^hbhyfnb'iis expressions, Issi. Ivii. I. " The righteous per-
isheth, and hO man layeth it tb heart ; and merciful men are
taken awayj hohe considering that the rightenus is taken away
from the evil to come."
Thus we see how full, clearj ahd abundant< the evidence
from scripture is, that those who are truly gracious, are under
the government of that lamblikej dOvelike Spirit of Jesus
Christ, and that this is essentially ahd eminently the nature
of the saving grace of the gpspel, and the proper spirit of true
Christianity. We may therefore midoubtedly determincj
that all truly Christian affections are attended with such a
Spirit, and that this is the natural tendency of the fear and
hope, the sorrow and the joy, the Confidence and the zeal of
true Christians.
Npne will understand me, that true Christians have np re^'
mains of a contrary spirit, and can never, in any instances, b^
guilty of a behavior disagreeable to such a spirit, But this t
affirm, and shall affirm, until 1 deny the Bible to be any thing
worth, that everything in Christians that belongs to true:
Christianity, is of this tendency, and works this way ; and that
there is no true Christian upon earth, but is so under the pre*
¦Vailing power of such a spirit, that he is properly denominat-'
ed frothjt, and it is truly and justly his character : And that
therefore ministers, and others, have no warrant from Christ
to encourage persons that are of a contrary character and be
havior, to think they are converted, because they tell a faif
story of illuminations and discoveries. In so doing, they
would set up their own wisdom against Christ*s, and judge
•Spithout, and agsunst that rule by which Christ has declared
all men should know his disciples. Some persons place re
ligion so much in certain transient illttminations and impres<>
sions (especially if they are in such a particular method and
order) and so little in the spirit and temper persons are of,
that they greatly deform religion, and form notions of Christ
ianity quite different from what it is, as delineated in the scrip
tures* The scripture knows of no such true Christians, as are
of a sordid," selfish, cross and contentious splint. Nothing can
be invented that is a greater absurdity, than a morose, hard}
Vol. IV. 2 P

306 RELIGIOUS AFFECTIONS,
close, high spirited, spiteful, true Christian. We mnst leam
the way of bringing men to rules, and not rules to men, and
so strain and stretch the rules of God's word, to take in our
selves, and some of our neighbors, until we make them whel-
ly of Pone effect.
It is true, that allowances must be made for men's natural
temper, with regard to these things, as well as others ; but
not such allowances, as to allow men, that once were wolves
and serpents, to be now converted, without any remarkable
change in the spirit of their mind. The change made by true
conversion is wont to be most remarkable and sensible, with
respect to that which before Was the wickedness the person
was most notoriously guilty of Grace has as great a ten'»
dency to restrain and mortify such sins, as are contrary to the
spirit that has been spoken of, as it is to mortify drunkenness
or lasciviousness. Yea, the scripture represents the change
wrought by gospel grace, as especially appearing in an altera
tion of the former sort, Isa. xi. 6. ...9. « The wolf shall dwell-
with the lamb, and the leopard shall lie down with the kid :
And the calf, and the young lion, and the fatling together, and
a little child shall lead them. And the cow and the bear shall
feed, their young ones shall lie down together : And- the lion-
shall eat straw like the ox. And the sucking child shall play
on the hole of the asp, and the weaned child shall put his hand
on the cockatrice den. They shall not hurt nor destroy in ali
my holy mountain : For the earth shall be full of the knowl
edge of the Lord, as the Waters cover the sea." And to the
same purpose is Isa. Ixv. 2i5. Accordingly we find, that in
the primitive tinfes of the Christian church, converts' were
remarkably changed in this respect : Tit. iii. 3-, &c. " For
we ourselves also were sometimes foolish, disobedient, deceiv
ed, serving divers lusts and pleasures, living in malice and
envy, hateful and hating one another. But after that the kind
ness and love of God our Saviour towards man appeared ; he
saved us by the washing of regeneration, and renewing of the
Holy Ghost. And Col. iii. 7, 8. " In the which ye also walk-,
cd some time, when ye lived in them. But now you also put

RELIGIOUS AFFECTIONS. 307
off all these : Anger, wrath, malice, blasphemy, filthy com
munications out of your mouth."
IX. Gracious affections soften. the heart, and are attended
and followed with a Christian tenderness of spirit.
False affections, however persons may seem to be melted
by them while they are new, yet have a tendency in the end
to harden the heart. A disposition to some kind of passions
may be established ; such as imply selfseeklng, selfexaltation,
and opposition to others. But false affections, with the delu
sion that attends them, finally, tend to stupify the mind, and
shut it up against those affections wherein tenderness of heart
consists: And the effect of them at last is, that persons in the
settled frame of their minds, become less affected with their
present and past sins, and less conscieptious with respect to
future sins, less moved with the warnings and cautions of God's
word, or God's chastisements in his providence, more carer
less of the Iramc of their hearts, and the manner and tendenr
cy of their behavior, less quicksighted to discern what is sin-!
ful, less afraid of the appearance of evil, than they were while
they were under legal awakenings and fears of hell. Now
they have been the subjects of such and such impressions and
affections, and have a high opinion of themselves, and look on
their state to be safe ; they can be much more easy than be
fore, in living in the neglect of duties that are troublespme
and inconvenient ; and are much more -slow and partial in
complying with difficult commands ; are in no measure so
alarmed at the appearance of their own defects and transgress
ions ,; are emboldened to favor themselves more, with res
pect to the labor, and painful care and exactness in their walk,
and more easily yield to temptations, and the soUcitatiops of
);heir lusts ; and have far less care pf their behavier, when
,they cpme intp the holy presence of Ged, in the time pf pub
lic or private worship. Formerly it may be, under legal con
victions, they took much pains in religion, and denied them
selves in many things : But now they think themselves out of
.danger of hell, they very much put off the burden of the cross,
^d save themsely^s the trouble of difficult duties, aud aho^

SOS REI^IOIOUS AFFECTIONS.
themselwe^ more in the enjoyment of their ease and theip
lusts. ^pph perspns as these, instead of eml^acipg Christ as
their Saviour from sin, trust in him as the saviour of their
sins ; instead of flying to him as their refuge from their spir
itual enemies, they make use pf him as the defence of theip
i?piritual enemies, from God, and to strengthen them ag^st
bim. They make Christ the minister of sin, apd great officer
and vicegerept pf the devil, tp strengthen bi^ interest, and
make him above all things in the world Strong against Jeho?
vah ; so that they may sin against him with good courage,
and without any fear, being effectually secured from restraints,
by his most solemn warnings apd most awful threatenings.
They trust in Christ to preserve to them the quiet epjpyment
of their sins, and to be their shield to defend them frota God's
displeasure ; while they come close to him, even to his bor
som, the place of his children, tp fight against him, with their
mortal weapons, hid under their skirts.* However, some of
these, at the same tipie, m.ake 3 great profession of love to
God, and assurance of his favor, and great joy in tasti.ng the
sweetness ofhis Ipve,
After this manner they trusted in Christ, that the Apostle
Jude speaks of, whp crept ip ampng the sjpnts unknown ; bp^
were really ungodly men, turping the graee of God ip^o la^
eiviousness, Jude 4- These are they that trpst in their being
righteous ; and because God has promised that the righteous
shall surely liye* or certainly be saved, are therefpre embeld-
ened to commit iniquity, whom God threatens in E?ek.
xxxiii. 13-, " When I shall say %o the righteous, that he shall
surely Uve ; if he. trust jtp bis pwn righteousness, and commit
* " These ai-e hypocrites that believe, but fail in regard of the use of the
gospel, and of the Lord Jesus, And these we read of, Judej, viz. of some
men that did turn grace into wantonness. Far therein appears the exceeding
evil of a man's heart, that not only the few, l>lt also tlje glorious go^p^l of the
Lord Jesus, worKs in hint all manner of unrighteousness, Aad it is too com<r
mon for men at the first wor^ pf conversion, ^h then to cry for grace and
Christ, and afterwards grow licentious, live and lie in the breach of the law,
end take their warrant for their course from.the gospel !" Shepard's Parable,
Part I. p. 1 26.

RELIGIOUS AFFECTIONS. S09
Iniquity 5 all his righteousness shall not be remembered, but
for his iniquity that he hath committed, he shall die for it."
Gracious affections are of a quite cpntrary tendency ; they
turn a heart of stpne mpre and mpre inte a heart of flesh.
An hply love and hppe are principles that are vastly more ef
ficacious upon the heart, to make it tender, and to fill it with,
a dread of sin, or whatever might displease and offend Gpd,
and to engage it tp watchfulness, and care, and strictness,
than a slariish fear pf hell. Gracious affecticns, as was observ
ed before, flow out of a contrite heart, or (as the word signi
fies) a bruised heart, bruised and broken with godly Sorrow ;
¦which makes the heart tender, as bruised flesh is tender, and
easily hurt, Godly sorrow has much greater influence to
make the heart tender, than mere legal serrpw frpm selfish
principles. The tenderness of the heart of a true Christian, is elegant
ly signified by our Saviour, in his comparing such a pne tp a
little child. The flesh pf a little , child is very tender ; sols
the heart of one that is new born. This is represented in
¦what we are told pf Naaman's cure of his leprosy, by his
washing in Jordan ; which was undoubtedly a type of the re
newing of the soul, by washing in the layer of regeneration.
We are told, 2 Kings y. 14, " that he went down, and dipped
himself seven times in Jordan, according to the saying of the
man of God ; and his flesh came again like untp the flesh pf '
a little child." Not only is the flesh of a little child tender,
but his mind is tender, A little child has his heart easily '
niPved, wrought upon and bowed : So is a Christian in spirit
ual things, A Httle child is apt to be affected with sympa
thy, to weep with them that weep, and cannot well bear to
see Pthers in distress : Sp it is with a Christian, Jphn xi. 35.
Rom.'kii, 15. . 1 Cpr, xii. 26. A little child is easily won by
kindness : So is a Christian, A little child is easily affected
with grief at 'temporal evils, and has his heart melted, and
falls a weeping : Thus tender is the heart of a Christian, with
jregard to the evil of sin. A little child is easily affrighted at
the appearance pf putward evils, pr any thing that threatens
its hurt : So is a Christian apt to be alarmed at the appear-

SIS RELIGIOUS AFFECTIONS.
ance of moral evil, and any thing that threatens the hurt of
the souL A little child, when it meets enemies, or fierce
i>easts, is not apt to trust its own strength, but flies to its par
ents for refuge : So a saint is not selfconfident in engaging
spiritual enemies, but flies to Christ. A little child is apt to
be suspicious of evil in places of danger, afraid in the dark,
afraid when left alone, or far from home : So is a saint apt
to be sensible of his spiritual dangers, jealous of himself, full
of fear when he cannot see his way plain before him, afraid
to be left alone, and to be at a distance from God, Prov. xxriii,
1:4. " Happy is the man that feareth alway : But he that
hardeneth his heart shall fall into mischief.'' A little child
is apt to be afraid of superiors, and' to dread their anger, and
tremble at their frowns and threatenings ; So is a true saint
with respect to God, Psal. cxix. 120". " My flesh trembleth
for fear of thee, and I am afraid of thy judgments, Isa. Ixvi. 2,
To this man will I look, even to him that is poor, and trpmb;
leth at my word, ver. 5. Hear ye the word of the Lord, ye
that tremble at his word'. Ezra ix. 4. Then were assem-r
bled unto me every one that trembled at the words of the
God of Israel. Chap. x. 3. According, to the counsel of my
Lord, and of those that tremble at the commandment of our
God." A little child approaches superiors with awe : So dp
the saints approach God with holy awe and reverence. Job
xiii. 2. " Shall not his excellency make you afraid ? And his
dread fall upon you ?" Holy fear is so much the nature of
true godliness,- that it is called in scripture by no other name
more frequently, than the fear of God.
Hence gracious affections do not tend to make men bold^
forward, noisy, and boisterous ; but rather to speak trembling,
Hos. xiii. 1. « When Ephraim spake, trembling, he exalted
himself in Israel ; but when he offended in Baal, he died ;"
and to clothe with a kind of -holy fear in all their behavior to
wards God and man ; agreeably to Psal. ii. 11, 1 Pet. iii. 15.
2' Cor. vii. 15. Eph. vi. 5. 1 Pet. iii. 2. Rom. xi, 20.
But here some may object and say, is there no such thing
as a holy boldness in prayer, and the dutiesof divine worship?
I answer,^ there is doubUess such.a thing ; and it is chiefly to

RELIGIOUS AFFECTIONS; 311
be found in eminent saints, persons of great degrees of faitlt
and love. But this holy boldness is not in the least opposite
to reverence ; though it be to disunion and serviUty. It abol
ishes or, lessens that disposition which arises from moral dis
tance or alienation ; and also distance of relation, as that of a'
slave ; but not at all, that which becomes the natural distance,
whereby we are infinitely inferior. No boldness in poor sin
ful worms of the dust, that have a right sight of God and
themselves, will prompt them to approach to God with less
fear and reverence, than spotless and glorious angels in heav
en, who cover their faces before his thj'one, Isa. vi. at the be
ginning. Rebecca (who in her marriage with Isaac, in al
most all its circumstances, was manifestly a great type of the
church, the spouse of Christ) when she meets Isaac, lights
off from her camel, and takes a vail and covers herself; al
though she was brought to him as his bride, to be with hdra
in the nearest relation, and most intimate union, that man
kind are ever united one to another in * Elijah, that great
prophet, who had so much holy familiarity with God, at a
time of special nearness to God, even when he conversed with
him in the mount, wrapped his face in bis mantle. Which
was not because he was terrified with any servile fear, by the
terrible wind, and earthquake, and fire ; hut after these were
all over, and God spake to him as a friend, in a still small
voice, 1 Kings xix, 12, 13. " And after the fire, a still small
voice ; and^t was so, when Elijah heard it, he wrapped his
fece in his mantle." And Moses, with whom God spake
fece to face, as a man speaks with his friend,- and was distin
guished from all the prophets, in the familiarity with- God
that he was admitted to; at a time when he was brought
nearest of all, when God shewed him his glory in that same
mount where he afterwards spake to Elijah, "He made
haste, and bowed his bead towards the earth, andworshipped,"
ExOd. xxxiv. 8. There is in some persons a most unsuita
ble and unsufferable boldness, in their addresses to the great
• Or. Ames, in his Cases of Conscience, Book IIL chap. iv. speaks of an
Iioly modesty in tbe worship of God, as one sign of true humility.

312! RELIGIOUS AFFECTIONS.
Jehovah, ih an affectation of an holy boldness, and ostentatiott
of eminent nearness and familiarity ; the very thoughts of
which would make them" shrink into nothing, with horror and
confusion, if they saw the distance that is between God and
them. They are like the Pharisee, that boldly came up near,-
in a confidence of his own eminency in holiness. Whereas^
if they saw their vileness, they would be more like the publi
can, that " stood afar Off, and durst not so much as lift up
his eyes to heaven ; bnt smote upon his breast, saying, God
be merciful to me a sinner." It becomes such sinful creatures
as we, te approach a holy God (although with faith, and with
out terror, yet) with contrition, and penitent shame and confu
sion of face. It is foretold that this should be the dispositioa
of the Church, in the tipie of her highest privileges on earth
in her latter day of glory,- when God should remarkably com^'
fort her, by revealing his covenant mercy to her, Ezek. xvi.
60, to the end. « I will establish unto thee an everlasting
covenant. Then thou shalt remember thy ways and be asham'*
ed  And I will establish my covenant with theej and thou
shalt know that I am the Lord ; that then mayst remember
and be cenfpunded and never Ppen thy mPuth any more be"
cause of thy shame, when I am pacified toward thee for all
that thou hast done, sahh the Lord God." The woman that
we read of in the 7'th chapter of Luke, that was an eminent
saint, and had much of that true love which casts out fear, by
Christ's own testimony, fver. 47, she approached Christ ire
an amiable and acceptable manner, when she came with that
humble modesty, reverence and shame, when she stood at his
feet, weeping behind him, as not being fit to appear before hi^
fece, and washed his feet with her tears.
One reason why gracious affections are attended with this
tenderness of spirit which has been spoken of, 'is, that true
grace tends to promote convictions of conscience. Persons
are wont to have convictions of conscience before they havft'
any grace : And if afterwards they are truly converted, and
have true repentance, and joy, and .peace in believing ; this
has a tendency to put an end to terrors, but has no tendency
to put an end to cpnvictipns pf sin but tP increase them. It

RJI^JOIOUS AFFEGTIOJ^S. gl^
^pfes not- stupify a map's iCenscience f bp,t naajses it more
feppsible, wore easily and thoroughly diseernipg the sjnfulf
ness pf that which i? §iflful, apd receiying a g.reaier conyic,-
tioiP pf th|E beiftous and dreadful patiire of sip, si^scpptive pf ^
ig^uif^r 9?id dieeper sppse of it, and mpre convinced pf his pwp
$in|ijjp,e.s?, an4 wicl^edpess pf his kP^V^ 5 ^nd cpp.seqpenily f j:
has ? iead0»cy "to naake b?pi more jealous of his heprt. Grac^
tends to give thepppla f«-rther £>nd better conyicjiiop offh,?
same ¦things cpppeming ^p, Ihfit it jya? cpnvinced of, under ^
Jeg^ w^'k of tlje ^^rit ,pf Qod ; vi?. its great cpntrafiety t^
the will, 4nd J^-jy, aWid honor ,of jGod, the greatness of God'^
hfttr^ of it, find djspleasijire agdnst it, and the dreadfvil pup?
ishmsent it ,ejcpoSes to and desei-ye?. Apd not only sp, but it
fcjjnyip.ces the pppl pf sow^^thing further CQAcernipg Biff, that
ii saw nothing pf, whjle only under legial conyLctipns ; an^
ttiat'is)t^he ipfiflitely hateful n^ature of sin, apd its dreadfplpess
upop-that account. .And this .makes the l^eart' tender with r,ei-
Speot to sip ; JJke jj^yid's beart, th^t spipte him whep he h^^
%ptiOff Saul's ^rtj The Iieart of a .tryfi pepitent is likp a
bprpt eh-ild that di'eads the fire. Whereas, on tjie cpntraryj.
he that has had a counterfeit repentance, and fal^e comforts
£^d j.oys, is like iron thst has be?p suddenly ^-keat and quench
ed J k becomes mJicli harder than before, ^ false conver
sion puts an end to convictions qf -copscience ; and so either
takes :away, or much diminishes that .cQns.ciep.tio4iBp|ess, which
¦w-ai? rm^nifeiSted under a work of the law-
Ail gracipus aiEectipps have a tepdency tp promote thip
Christiap -tepder-nes? jpf heart, tlia-t has been spoken of ; pot
Oply agftd'y sorrpw, hut ^so a gracipus joy, Psal; ii. 1 1 . «'Seryp
the fLprd with fear, and sejoice wjth trembling." As also a
gjvapiops hope, Psal. x-j!;;aii. 18. f^ Behold the eye of thp .Lprd
is tupop them that fear him ; upon them that liope in lus mer
cy.'' And Psal. cxlvij. 11..'' The Lord taketh j^Ien^re .in
them that fear him, in those that hope ip bis ipercy." yea;
tl^ most confident and assjg^ed hope, that :is, truly, gracipus,
has thi'S A^endency. The higher an holy hope is .raised, the
mor,e there is ,af this ;Christian tenderpess. [The banishing ojf
a j^jErgile f^r, by a ,h?>ly assurance, is attended with a propor-
VoL. IV. . 3 Q

SU RELIGIOUS AFFECTIONS.
tionable increase of a reverential fear. The diminishing^ 0?
the fear of the fruits of God's displeasure in future punish
ment, is attended with a proportionable increase of fear of his
displeasure itself; the diminishing of the fear of hell, with-
an increase of the fear of sin. The vanishing of jealousies of
the person's state, is attended with a proportional increase of
jealousy ofhis heart, in a distrust of its strength, wisdom, sta
bility, faithfulness, &c. The less apt he is to be afraid of nat
ural evil, having his heart fixed, trusting in God, and so not
afraid of evil tidings ; the more apt he is to be alarmed ynth
the appearance of moral evil, or the evil of sin. As he has
more holy boldness, so he has less of selfconfidence, and a for
ward assuming boldness, and more modesty. As he is more
sure than others of deliverance from hell, so he has more of
a sense of the desert of it. He is less apt than others to be
shaken in faith ; but more apt than others to be moved with
solemn warnings, and with God's frowns, and with the calam
ities of others. He has the firmest comfort, but the softest
heart : Richer than others, but poorest of all in spirit : The
tallest and strongest saint, but the least and tenderest child
among them.
X. Another thing wherein those affections that are truly
gracious and holy, differ from those that are false, la beauti
ful symmetry and proportion.
Not that the symmetry of the virtues, and gracipus affecliphs
of tbe saints, in this life is perfect : It oftentimes is ih many
things defective, through the imperfection of grace, for want
of proper instructions, through errors in judgment, or some
particular unhappipess of natural temper, or defects in educa-
tipn, and many other disadvantages that might be mentioned.
But yet there is, in no wise, that monstrous disproportion in
gracious affections, and the various parts of true religion in
the saints, that is very commonly to be observed, in the false
religion, and counterfeit graces, of hypocrites.
In the truly holy affections of Ae saints is found^that pro
portion, which is the natural consequence of the upiversality
of their sanctification. They have the whole image of Christ
upon them : Thej have put pff the pld man, and have put na

RELIGIOUS AFFECTIONS. SIS
Ihe new map entire in all its parts and members. It hath
pleased the Father that ip Christ all fullness should dwell :
There is in him every grace ; he is full of grace and truth :
And tliey that are Christ's, dp, « pf his fullness receive grace
fpr grace; (John i. 14. 16.) i. e. there is every grace in them
¦which is in Christ ; grace for grace ; that is, grace answera
ble to grace : There is no grace in Christ, but there is its
image in beUevers to answer it J The image is a true image ;
and there is something of the same beautiful proportion in
the image, which is in the original ; there is feature fnr fea
ture, and member for member. There is symmetry and
beauty in God's workmanship. The natural body, which
God hath made, consists of many members ; and all are in a
beautiful proportion : So it is in the new man, consisting of
various graces and affections. The body of one that was born
a perfect child, may fail of exact proportion through distem
per, and the weakness and wpunds of spme of its members ;
yet the disproportipn is in no measure like that of those that
¦are born monsters.
, It is with hypocrites, as it was with Ephraim of old, at a
time when God greatly complains of their hypocrisy, Hos. vii.
.« Ephraim is a cake not turned," half roasted and half raw :
There is commonly no manner of uniformity in their affec
tions. There is in many of them a great partiality with regard to
the several kinds of religious affections ; great affections in
some things, and no manner of proportion in others. An ho
ly hope and holy fear go together in the" saints, as has been
observed frOm Psal. xxxiii. 18, and cxlvii. 11. But in sopie
of these is the mpst confident hope, while they are void of
reverence, selfjealousy and caution, to a great degree cast off
fear. ¦ In the saints, joy and holy fear go together, though the
jpy be never sp great : As. it was with the disciiiles^ in that
joyful morning of Christ's resurrection, Matth. xxviii. 8.
« And they departed quickly from the sepulchre, with fear
and great joy."* But m^y of these rejoice without tremb-
* " Renewed care and diligence follows the sealing: of the Spirit. Now
u th: (oul at the foot of Cbrist, as Mary was at the sepulchre, witb fear and

SIB RELIGIOUS AFFECTIONS.
ling : Their jay is of that sort, th^ it fe truly opposits ta: ge^t
!y feak
But particularly, one great "difference between SMpte and
hy.pocrhfes is thisj that the joy ahd comlbrt of the formfer is
attended with godly Sorrovlf and ihourping fer sin. They have
not only sorrow to prepare them for their fitst comfbrt, but
after they are fcomfottfedj and their joy established; As it is
foretold of the church of God, that they should mourn and
loath themselvfes for their sins, aftef they livere returned from
the captivity^ tod werb settied in the land of Cahaan, the land
bf restj and the land that flo^fvs with ihilk 4nd honfeyj Ezekt
six. 42, 43. "And ye shdll know that I am the Lordj when I
shall brihg you into the land of IsrSel, into the country for thfc
i^hieh I lifted up mine hand to give it to your fathers. And
there shall ye reineihber your ways, and all your doidgSf
wherein ye havb been defiled, and ye shall loath yOurselVes ip
your own sight) for all your evils that ye have cohimitted,"
As also in Ezek. xvi. 61) 62) 63. A tnie saint is like a little
child in this respect ; ' he never had any godly sorrow before
be was born again ; but since has it often in exbrcise : As a
little child) before it is b'orn, and while it remains in darknesS) >
never cries ; btit as soob as it sees the light, it beginis to cry -;
and thenceforward, is bfteri crying, Althbxigh Christ hath
borne our griefs, and carried our sorrows, so that we are freed
frohi the sbrrow of punishments and may now Swfeetly feed
upon the comforts Christ hath purchased fOr iiS ; yet that
hinders not bul that our feeding on these comforts should b©
attended with the Sorrow of repentance-, AS Of Old, the chil*
ren of, Israel were commanded, fevermol-e tb feed Upon thde
;^asbhal lamb) <rith bitter herbs, True saints are spekeP bf
in scripture) nbt only as those that have moUrned for sin, but
as those that do mourn-, whoSe manner it is still to moarnj
Matth. V. 4. " Blessed ai'e tliey that itioum ; for they shall b^
comforted." Not only is there pft^n in hypobrites an esseritizd deficien>«
cy as to the varioiis kindg of religious Sffectibnsj but al^ ¦»
|t(at joy. HellAttrWeU IBe roiiS With Sricli titiitife abofitMffl,is'afiai4
pt a ttoef in tvery bush." m^-d'-s SaCrtcektitiil^eiHilitiOns, m&i -^i

SfiLlGtOtJS AFFECTIONS. Si?
Mt^tige partiality dtid disproportion, in the same affecJlong,
with regard, to different objects.
Thus* as to the affection of love, sonde hiftke high pretences,
and a great she^v*' of love to God ahd Christy and it ttiay be^
have been greatly affected with what they have hfeard or
thought concerning them r But they have not a spirit of lovfe
arid benevolence towards men, but are disposed to cOhtentiolv,
envy, revenge, and evil speaking'; &hd will, it may be, stiffet
an old grudge to rest in their bpsoms tpwards a neig^hbor, foi"
'seven years together, if not twice seven years ; lilting ih real
ill will and bitterness of spirit towards him : And it may be in
their dealings with their neighbors, ai-e not very stiifct and
conscieritiouii in observing the rule of " doing tO Others as
ihey ¦would that they should do to them." And-, oh the othei*
liand, there are others that appear as if thfey had a great deal
of benevolence to men, are very good natured and generous
in their way, but have no love to God.
And as to loveto men, there are some that have flowing
affections to sot^e ; but their love iS far from beihg pf sO ex
tensive and universal a nature, as k truly Christian love isi
They are full pf dear afibctions to some, and full Of bitterness
tpwards pthers, They are knit to their own party, them that
approve of them, love them and admire them ; but are fierc*
dgalttst those that Oppose ahd dislike them, Mat. i^. 45, 46.
" Be like your fethfer. Which is in hea^fen ; for he maketh his
siinto rise On the evil, and On the good. For if ye love tiieni
¦*vhich Icve ypu, Vvhat reward have ye i fto not even the pub
licans the same ?" -Some shew a great affection to their neigh*
bors, and preteftd to be ravishtd with the company of the
thildi-en of God abfdad ; 'ahd at the Same time are uncomfo'rt*
able and churlish towairds their wi^es and other near relation*
.at tiome, and are very Ptegiigfept of .felative duties. And as to
¦fhe great love to sin'pers ahd Opposers of religion, and the
grtat eobc'em for their so'uls, that there is an appearance of in
some, even to txtreme distress and agfany, singling tArt a par--
dfculaf ipfevsdh, fVom ampng a multitude, fpr its object, there
b*iin'g at th6 Salne time np general coinp;resloh to sinners,
that ait in eqaafly toiserable cjl'cpmstances, but what is in a

SIS RELIGIOUS AFFECTIONS.
jHionstrous dispropprtipn ; this seems not to be of the nature
of gracious affectien. Not that I supppse it to be ait all
strange, that pity to the perishing souls of sinners should be
to a degree of agopy, if other things are answerable : Or that
a truly gracious compassion to souls should be exercised much
more to some persons than others that are equally miserable,
especially on some particular occasions: There may many
things happen to fix the mind, and affect the heart, with res
pect to a particular person, at such a juncture ; and 'tvithput
doubt some saints have^ been in great distress for the souls of
particular persons, so as to be as it were in travail for them ;
but when persons appear, at particular times, in racking ago
nies for the soul of some single person, far beyond what has
been usually heard ot read of in eminent saints, but appear to
be persons that have a spirit of meek and fervent love, char
ity, and compassion to mankind in general, in a far less de
gree than they : I say, such agonies are greatly to be suspect--
ed, for reasons already given ; viz. that the Spirit of God is
wont to give graces and gracious affections in a beautiful
symmetry and proportion.
And as there is a monstrous disproportion in the love of
some, in its exercises towards different persons, so there is in
their seeming exercises of love tpwards the same persons.,..
Some men shew a love to others as to their outward man,
they are liberal of their worldly substance, and often give to
the poor ; but have no love to, or concern for the souls of
men. Others pretend a great love to men's souls, that are
not compassionate and charitable towards their bodies. The
making a great shew of love, pity and distress fpr spuls, cpsts
them nothing ; but in order to shew mercy to men's bodies,
they must part yvith money out of their pockets. But a true
Christian love to our brethren extends both to their souls and
bodies ; and herein is like the love and compassion of Jesus
Christ. He shewed mercy to men's souls, by laboring for
them in preaching the gospel to them ; and shewed mercy to
their bodies, in going about doing good, healing all manner of
sickness and diseases among the people. We have a remark-
»ble instance of Christ's having compassion at pftce both to

RELIGIOUS AFFECTIONS. . Si 9
men's souls and bodies, and shewing compassion by feeding:
both, in Markvi. 34, &c. " And Jesus when he came out, saw
much people^ and was moved with compassion towards them^
because they were as sheep not having a shepherd ; and he
began to teach them many things." Here was his compas
sion to their souls. And in the sequel we have an account of
his compassion to their bodies, because they had been a long
while haying nothing to eat ; he fed five thousand of them
with five loaves and two fishes. And if the compassion of
professing Christians towards others does not work in the
same ways, it is a sign that it is no true Christian compas
sion. And furthermore, it is' a sign that affections are not of th©
right sort, if persons seem to be much affected with the bad
qualities 'of their fellpw Christians, as the coldness and lifeless-
ness of other saints, but are in no proportion affected witli
their own defects and- corruptions. A true Christian may be
affected with the coldness and nnsavoriness of other saints^
and may mourn much over it : But at the same time, he is
not so apt to be affected with the badness of any body's heart,
as his own ; this is most in his view j this he is most quick-
sighted to discern ; this he sees most -of the aggravations of,
apd is most ready to lament. And a less degree of virtue
will bring him to pity himself, and be concerned at his own
calamities, than rightly to be affected with others' calamities.
And if men have not attained to the less, we may determine
they never attained to the greater.
And here by the way, I would observe, that it may be laid
down as a general rule, that if persons pretend that they come
to high attainments in religion, but have never yet arrived to
the less attainments, it is a sign of a vaki pretence. As if
persons pretend, that they have got beyond mere morality, to
live a spiritual and divine life ; but really have not come to
be so much as moral persons : Or pretend to be greatly af
fected with the wickedness of their hearts, and are not affect
ed with flie palpable violations of God's commands in their
practice, which is a less^ttainment : Or if they pretend to be
brought to be even willing to be damned for the glpry pf Gpd^

3S» RJlLiGiOUS AFFECflONS.
but have no forwardness to suffer a little in their estates aSn^
names, and woridly convenience, for the sake of their duty i
or pretend that they are not afraid to venture their souls upon
Christ, and commit their all to God, trusting to his bare worii^
and the faithfulness ofhis promises, for their eternal welfare ;
but at the same time, have not confidence enough iu God,' to
dare to trUst bim with a little of their estates, bestowed to
f ious and charitable uses ; I say, when it is thus with persons^
their pretences are manifestly vain. He that ,is in a journey.^-
and imagines he has got far beyond •spch a place in his
toad, and never yet came to it, must be mistaken ; and he is
not yet arrived to the top of the hill, that never yet got half
Ivay thither. But this by the way.
The same that has beeft observed of the affection of love, is
also to be observed of other religious affections. Those tha^
are true, extend in some proportion to the various things that
are their due and proper objects ; but .when they are falsey
they are commonly strangely disproportionate. So it is with.
religious desires and longings j These in the saints, are ttf
those things that ai>e spiritual and exce:llent in general, and
that in some proportion to their excellency, importance or' ,
necessity, or their near concern in them ; but in false longy :
Ihgs it is often far otherwise. They will strangely rPn, with
an impatient vehemence, after something of less importance,'
when other things of greater importance are neglected..,-.
Thus for instance, some persons, from time to time, are at^
tended with a vehement inclination, and unaccountably violent
pressure, to declare to others what they experience, and to
exhort others ; when there is, at Che -same time, no inclina'
tion, in any measure equal to it, to other things, that true
Christianity has as great, yea, a greater tendency to ; as tb*
pouring out the soul before -God in secret, earnest prayer and
praise to him, and more conformity to him, and living more
to his glory. Sec, We read' in scripture of « groanings that
cannot be uttered, and soul breakings for the longing it hath,
and longings, thirstings, and pantings," mueh more frequently
to these latter things, than the former.

RELIGIOUS AFFECTiOl^S. &^l
And so as to hatred and zeal ; when these arcfrom right
Jirinciples, they are against sin in general, in some proportion
to the degree of sinfulness, Psah cXix. 104. « I hate every
false way." So ver. 128. But a false hatred and zeal against
sin, is against some particular sin only. Thus some seem to
be ¦ifery feealous against profaneness, and pride in' apparel,
who themselves arenetorious for covetousness, closeness, and
it may be backbiting, envy towards superiors, turbulency of
fepirit towards rulers, and rooted ill'will to them that have in
jured them. False zeal is against the sins of others, while
men have no zeal against their own sins. But he that has
true zeal, exercises it chiefly against his own Sins ; though he
shews also a proper zeal against prevailing and dangerous in
iquity in others. And some pretend to have a great abhor
rence Of their ovvn sins of heart, and cry out much of their in-
¦ivard corruption ; and yet make light of sins in practice, and
seem to commit them without' much restraint or remorse ;
though these imply sin both in heart and life.
As there is a much greater disproportion in the exercises
of false affections than of true, as to different objects, so there
is also, as to different times. For although true Christians
are not always alike ; yea, there is very great difference, at
different times, and the best have reason to be greatly asham
ed of their unsteadiness ; yet there is in no wise that instabil
ity and inconstancy in the hearts of those who are true vir
gins, " that follow the Lamb ¦whithersoever he goeth," which
is In false hearted professors. The righteous man is truly
said to be one whose heart is fixed, trusting in God, Psal.
cxii. 7, and to have his heart established with grace, Heb.
xiii. 9, and to hold on his way, Job. xvii. 9. « The righteous
shall hold on his way, and he that hath clean hands shall wax
Stronger and stronger." It is sj^oken of as a note of the hy
pocrisy of the Jewish church, that they were as a swift drom
edary, traversing her ways.
If therefore persons are religious only by fits and starts ;
if they now and then seem to be raised,up to the clouds in-
their affefetions, and then suddenly fall down again, lose all,"
Vox. IV, 2 R

328 RELIGIOUS AFFECTIONS:
and become quite careless and carnal, and this is thefe maflrf
ner ef carrying pn religion ; if they appear greatly movedj
and mightily engaged in religion, only in extraordinary sea
sons, in the time of a remarkable outpouring of the Spirit, or
other uncommon dispensatiiSfli of providence, or upon the real
or supposed receipt of some great mercy, when th6y have re
ceived some extraordinary temporal mercy, or supppse that--
they are newly cpnverted, or have, lately had ¦what they call a
great discovery ; but quickly return to spch a frame, that
their hearts are chiefiy upon other things, and the prevailing
bent of their hearts and stream of their affections, is ordina
rily towards the things of this ^orld ; when they are like the
children ef Israel in the wilderness, who had their affections
highly raised by what God had done for them at the Red Sea,
and sang his praise, and soon fell a lusting after the fleshpots
of Egypt ; but then again when they came to mount Sinai,
and saw the great manifestations Gpd made o£ himself there,
seemed to be greatly engaged again, and mightily forward to
enter into covenant with God, saying, « All that the Lord hath
spoken will we do, and be obedient," but then quickly made
them a golden calf ; I say, when it is thus with persons, it
isa^ignof the unsoundness pf their affectipns.* They are
* Dr. Owen (on the Spirit, Book III. Chap. ii. Sect. 18.) speaking of i
common work of the Spirit, says, " This work operates greatly on the affec
tions : We have given instances, in fear, sorrow, joy and delight, about spir
itual things, that are stirred up and acted thereby : But yet it comes short in
two things, of a thorough work upon the affections themselves. For 1st. It
doth not (ix them. And zdly. It doth not fill them,"
"There is (says Dr. Preston) a certain love, by fits, which God accepts
not ; when men come and offer to God great promises, like the waves of the
sea, as big as mountains : Oh, they think they will do much for God ! But
their minds change ; aud they become as those high waves, which at last fall
level with the other waters."
Mr. Flavel, speaking of these changeable professors, says, " These profes
sors have more of the moon than of the sun : Little light, less heat, and many
changes. They deceive many, yea, they deceive themselves, but cannot de
ceive God. They want that ballast and establishment in themselves, that
would have kept them tight and steady." Touchstone 0/ Sincerity, Chap. II.
Sect. 2.

RELIGIOUS AFFECTIONS. S2S
like the waters in the time of a shewer of rain, which, during
the shcwer, and a little after, run like a brpok, and flow abun
dantly ; but are presently quite dry ; and when another show
er comes, then they will flow again. Whereas a true saint is
like a stream from a living spring ; which, though it may bc
greatly increased by a shower of rain, and diminished in time
of drought, yet constantly runs, John iv. 14. « The water
that I shall give him, shall be in him a well of water spring
ing up," fee. or like a tree planted by such a stream, that has-
a constant supply at the root, and is always green, even ip
time of the greatest drought, Jer. xvii. 7, 8. « Blessed is the
man that trusteth in the Lord, and whose hope tlie Lord is.
For he shall be as a tree planted l^ the waters, and that
spreadeth out her rppts by -the river, and shall not see when
heat cometh, but her leaf shall be green, and shall not be
careful in the year of drought, neither shall cease from yield
ing fruit." Many hypocrites are like comets that appear for
K while with a mighty blaze ; but are very unsteady and ir
regular in their motion '(and are therefore called wandering
stars, Jude 1 3) and their blaze soon disappears, and they ap
pear but once-in a great while. But the true saints are like
the fixed stars, which, Jhough they rise and set, and are often
jclouded, yet are stedfast in their prb, and may truly be said tp
shine with a cpnstant light. Hyppcritical affectipns are like
a violent motion ; like that of the air that is moved with winds,
(Jude 1 2) but gracious affections are more a natural motiOn ;
like the stream of a river, which, though it has many turns
hither and thither, and may meet with obstacles, and runs
more freely and swiftly in some places than others ; yet in
the general, with a steady and constant course, tends the same
way, until it gets to the ocean.
And as there is a strange unevenness and disproportion in
false affections, at different times ; so there often is in differ
ent places. Some are greatly affected from time to time,
when in cempany ; but have nothing that bears any manner
of prppprtioh to it in secret, in close medita''l«3n, secret prayer,
i«id conversing with God, when alone, and separated from all

S24 RELIGIOUS AFFECTIONS.
the world.* A true Christian doubtiess delights in religious
fellowship, and Christian conversation, and finds much to af
fect his heart in it ; but he also deUghts at times to retire
from all mankind, to converse with God in solitary places.
And this also has its peculiar advantages for fixing his heart,
and engaging its affections. True religion disposes persons
to be much alone in splitary places, for holy meditation and
prayer. So it wrought in Isaac, Gep. xxiv. 63. And which
is much more, so it wrought in Jesus Christ. How pften do
we read of his retiring into mountains and solitary places, fpr
holy converse with his Father ? It is difficult to conceal great
affections, but yet gracious affections are of a much more sir
lent apd secret nature,, than those that are counterfeit. So it
is with the gracious sorrow of the saints. So it is with their
sorrow for their own sins. Thus the future gracious- moprnt
ing of true penitents, at the beginning of the latter day glpry,
is represented as being so secret, as to be hidden from the
companions of their bosom, Zech. xii. 12, 13, 14, « And the
land shall mourn, every fairiily apart, the family of the house
.of Dayid apart, and their wives apart : fhe family of the
house of Nathan apart, and their wives apart : The family of
the hopse pf Levi apart, and their wives apart ; The family of
Shimei apart, and their wives apart : All the families that re
main, every family apart, and their wives apart.". So it is
* " The Lord is neglected secretly, yet honored openly ; because there is
no wind in their chambers to blow their sails ; and therefore there they stand
still. Hence rnany men keep their profession, when theyjose their affection.
They have by the one a name to live (and that is enough) though their hearts be
dead. And hence so long as you love and commend them, so long they love
you ; but if not, they will forsake you. They were warm only by another's
file, and hence, having no principle of life within, soon grow dead. This is
the water that turns a Pharisee'.s mill." Shepard's Parable, Part I. p. i8o.
" The hypocrite (says Mr. Flavel) is not for the closet, but the synagogue,
Mat. vi. 5, 6. It is not his meat and drink to retire from the clamor of the
world, to enjoy God in secret." ' Touchstone of Sincerity, Chap. vii. Sect. z.
Dr. Ames, in his Cases of Conscience, Lib. III. Chap, v, speaks of it as a
thing by which sincerity may be known, !' That persons be obedient in the
absence, as weU as in the presence of lookers on ; in secret, as well, yea mor^,
than in public ;" alledging Phil, ii, ,2, and Mat, vi. 6.

RELIGIOUS AFFECTIONS. 323
with their sorrow for the sins of others. The saints' pains
and travailing for the souls of sinners are chiefly in secret plac
es, Jer. xiii. 17. " If ye will not hear it, my soul shall weep
in secret places for your pride, and mine eye shall weep sore,
and run down with, tears, becaus^ the Lord's flock is carried
a^way captive." So it is with gracious joys : They are hidden
manna, in this respect, as well as others. Rev. ii. 17.
The Psalmist seems to, speak of his sweetest comforts, as
those that were to be had in secret, Psal. Ixiii. 5, 6. " My
soul shall be satisfied as with marrow and fatness ; and my
mouth shall praise thee with joyful lips : When I remember
thee upon my bed, and meditate on thee in the night w.atch-
es." Christ calls fprth his spouse, away from the woiild, in
to retired places, that he may give her his sweetest love.
Cant. vii. 11, 12. " Come, my beloved, let us go forth into
the field ; let us lodge in the villages : There I will give thee
my loves." The most eminent divine favors that the saints
obtained, that ¦we read of in scripture, were in their retire
ment. The principal manifestations that God made of him
self, and his covenant mercy to Abraham, were wheh he was
alone, apart from his numerous family ; as any one will judge
that carefully reads his history. Isaac received that special
gift of, God to him, Rebekah, ¦who was so great a comfort to
him, and by whoin he obtained the promised seed, walking
alone, meditating in the field. Jacob ¦ was retired for secret
prayer, when Christ .came to hiro, and he wrestled with him,
and obtained the blessing. God revealed himself to Moses
in the bush, when he was in a solitary place in the desert, in
Mount Horeb, Exod. iii. at the beginning. And afterwards,
when God shewed him his glory, and he was admitted to the
highest degree of communion with God that ever he enjoyed ;
he was alone, in the same mountain, and continued there for
ty days and forty nights, and then came down with his face
shining. God came to those great prophets, Elijah and Eii-
sha, and conversed freely with them, chiefly in' their retire
ment. Elijah conversed alone with God at mount Sinai, as
Moses did. And when Jesus Christ had his greatest prelibar
tion of his future glbry, when he was transfigured ; it was npt

S25 RELIGIOUS AFFECTIONS.
when he was with the multitude, or witb the twelve disci
ples, but retired into a solitary place in a mountain, with only
three select disciples, charging them that they should tell no
man, until he was risen from the dead. When tbe angel
Gabriel came to the blessed virgin, and when the Holy Ghost
came upon her, and the power of the highest overshadowed
her, she seems to have been alone, and to be in this matter
bid from the world ; her nearest and dearest earthly friend
Joseph, that had betrothed her (though a just man) knew .
nothing of the matter. And she that first partook of the joy
ef Christ's resurrection, was alone with Christ at the sepul
chre, John XX. And when the beloved disciple was favored
with those wonderful visions of Christ and his future dispen
sations to^wards the church and the world, he was alone in the
isle of Patmos. Not but that we have also ipstances of
great privileges that the saints have received when with
others ; or that there is not much in Christian conversation,
and social and public worship, tending greatly tp refresh and
rejpice the hearts of the saints. But this is all that I aim at
by what has been said, to shew that it is the nature of true
grace, that however it loves Christian society in its place, yet
it in a peculiar manner delights in retirement, and secret con
verse with God. So that if persons appear greatly engaged
in social religion, and but little in the reUgion of the closet,
and are often highly affected when with others, and but little
moved when they have none but God and Christ to converse
¦with, it looks very darkly upon their religion.
XI. Another great and very distinguishing difference be
tween gracious affections and others is, that gi'acious affec
tions, the higher they are raised, the more is a spiritual ap
petite and longing of soul after spiritual attainments increas
ed. On the contrary, false affections rpst satisfied in them
selves.* The more a true saint loves God with a gracious loye, the
more he desires to love him, and the more uneasy is he at his
* " Truly there is no work of Christ that is ri:^ht (says Mr, Shepherd)
but it carries the soul to long for more of it." Parable of the Ten Virgins,
Fart I, p. 136,

RELIGIOUS AFFECTIONS. 32f
IHrant of love to him ; the more he hates sin, the more he de
sires to hate it, and laments that he has so much remaining
love to it ; the mpce he mourns fpr sin, the more he longs to
mourn for sin ; the more bis heart is broke, the more he de
sires it should be broke : The more he thirsts and longs af
ter God and holiness, the mere he tengs tP Ipng, and bi'eathe
out his very sOul in lengings after Gpd : The kindling and
raising of gracious affectipns is like kindling a flame ; the
•Irigher it is raised, the mOre ardent it is ; and the mere it
burns, the more vehemently does it tend and seek to bum.
So that -the spiritual appetite after holiness, and an increase
of holy affections, is miich more lively and keen in those that
are eminent in holiness, than others ; and more when grace
and holy affections are«in their most lively exercise, than at
other times. It is as much the nature of one that is spiritual
ly new born, to thirst after growth in holiness, as it is tbe na
ture of a new born babe to thirst after the mother's breast 5
who has the sharpest appetite, when 'best in health, 1 Pet, ii.
2,3, " As new-born babes desire the siiJcere milk of the
word, that ye may grow thereby : If so be ye have tast
ed that the Lord is gracious," The most that the saints have
in this world, is but a taste, a prelibation of that future glory
which is their proper fulness ; it is only an earnest of their
&ture inheritance in their hearts, 2 Cor. i. 22, and v, 5, and
Eph. 1. 14. The most eminent" saints in this state are but
children, compared with their future, which is their proper
state pf maturity and perfection ; as the apostle observes,
1 Cor. xiii. 10, 11. The greatest eminency that the saints ar
rive te in this wprid, has no tendency to satiety, or to abate
their desires after more ; but, on the contrary, makes them
more eager to press forwards ; as is evident by the apostle's
words, Phil. iii. 13, 14, 15. " Forgettii^g those things which
are behind, and reaching forth unto those things which are be
fore, I pross towards the mark.,..,Let us therefore, as many
as be perfect, be thus minded,"
The reasons pf it are, that the more persons have of holy
affections, the more they have of that spiritual taste which I
have spoken of elsewhere ; whereby they perceive the ex-

S23 RELIGIOUS AFFECTIONS.
cellericy, and relish the divine sweetness Of holiness. Antt
the more grace they have, while in this state of imperfection-,
the more they see their imperfection and emptiness, and dis"
tance from -wh&t ought to be : And so the more do they see
their need of grace ; as I shewed at large before, when speak
ing of the nature of evangelical humiliation. And besides,
grace, as long as it is imperfect, is of a growing nature, and
in a growing state. And we see it to be so with all living
things, that while they are in a state of imperfection, and irt
their growing state, their nature seeks after growth ; and so
much the more, as they are more healthy and prosperous.
Therefore the cry of every true grace, is like that. cry- of true
faith, Mark ix. 24. " Lord, I believe, help thou my unbelief."
And the greater spiritual discoveriesi and affections the true
Christian has, the more does he become an earnest beggar
for grace,,and spiritual food, that, he may grow ; and the more
earnestly does he pursue after it, in the use of proper means
and endeavors ; for true and gracious longings after holiness
are no idle ineffectual desires.
But here some may object and say, How is this consistent '
with what all allow, that spiritual enjoyments are of a soul sat
isfying natnre ?
I answer, its being so, will appear to be not at all inconsist
ent with what has been said, if it be considered in what man
ner spiritual enjoyments are said to be of a soul satisfying na
ture. Certainly they are not so in that sense, that they are of
so cloyihg a nature, that he who has any thing of them, though
but in a very imperfect degree, desires no more. But spirit
ual enjoyments are of a soul satisfying nature in the follow
ing respects, 1. They in their kind and nature, are folly
adapted to the nature, capacity, and peed of the soul of man.
So that those who find them, desire no other kind of enjoy
ments ; they sit down fully contented with that kind of hap
piness ¦which they have, desiring no change, nor inclining to
wander about any more, saying, "Who will shew us any
good :" The seul is never cloyed, never weary ; but perpet
ually giving up itself, with all its powers, to this happiness.
But not that those who have something of this happiness, de-

RELIGIOUS AFFECTIONS. 325*
sire no more of the same. 2. They are satisfying also ifi this
respectj that they answer the expectation of the appetite.
When the appetite is high to any thing, the expectation i^
consequently so. Appetite to a particular objecit, implies ex
pectatipn ip its pature. This expectatipn is pnt satisfied by
Wprldly^njpyments; the man expected tp have a great acces
sion pf happiness, but he is disapppinted. But it is not so with
spiritual enjoyments ; they fuUy answer and Satisfy the ex
pectation, 3, The gratification and pleasure of spiritual en
joyments is permanent. It is' not so with worldly enjoyments.
They in a sense satisfy particular appetites : But the appei-
tite, in being satisfied, is glutted, and- then the pleasure is
over,: And as soon as that is over, the general appetite of hu
man nature after happiness returns ; but is empty, and with
out any thing to satisfy it. So that the glutting of a particu
lar appetite, does but take away from, and leave empty, the
general thirst of nature. 4. Spiritual good is satisfying,, as
there is enough in it f P satisfy the soul, as to degree, if obsta
cles were but removed, and the enjoying faculty duly applied.
There is room enough here for the soul tp extend itself;
here is an infinite pceanofit. If men be not satisfied here,
in degree of happiness, the cause iswith themselves ; it is be
cause they do not open their mpuths wide enough.
But these things do not argue that a soul has no appetite
excited after more of the same, that has tasted a littie ; or that
his appetite will not increase, the more he tastes, until he
comes to fulness of enjoyment : As bodies that are attracted
to the globe pfthe earth, tend tp it«mpre strongly^ the nearer
they cpme to the attracting body, and are not at rest out of the
center. Spiritual gpod is of a satisfying nature ; and for that
Very reaspn, the soul that tastes, and knows its nature, will
thirst After it, and a fulness of it, that it may be satisfied. And
the mpre he experiences, and the more he knows this excel
lent, unparalleled,- exquisite, and satisfying sweetness, the
more earnestly will he hunger and thirst for more, until he
comes to perfectipn. And therefore this is the nature of spir
itual, affections that the greater they be, the greater the appe
tite and longing is, after grace and holiness.
Vol. IV. 2 S

330 RELIGIOUS AFFECTION'S,
But with those joys, and other religious affections, that artf
false and counterfeit, it is otherwise. If before, there was a
great desire, of some sort, after grace ; as these affections rise,
that desire ceases, or is abated. It may be before, while the
man was under legal convictions, and mach aTraid of hell, he
earnestly longed that he might obtain spiritual light in his un
derstanding, and faith in Christ, and love to God i But now.
When these false affections are risen, that deceive him, ahd
make him confident that he is converted, and his state good,
there are no more earnest longings after light and grace ; for '
his end is answered ; he is confident that his sins are forgiven
him, and that he shall go to heaven ; and so he is satisfied.
And especially when false affections are raised very high,
they pnt an end to longings after grace and holiness. The
man now is far from appearing to himself a poor empty crea
ture ; on the contrary, he is rich, and increased with goods,
and hardly conceives of any thing more excellent than, what
he has already attained to.
Hence there is an end to many persons' earnestness in seek-
ingi after they have once obtained that which they call their
conversion ; or at least, after they have had those high affec
tipns, that make them fully confident of it. Before, while
they looked upon themselves as in a state of nature, they were
engaged in seeking after God and Christ, and cried earnestly
for grace, and strove iri the use of means : But now they act
as though they thought their work was done ; they live upon
their first work, or some high experiences that are past ; and
there is an end to their crying, arid striving after God and
grace. Whereas the holy principles that actuate a (rue saint,
have a far more powerful influence to stir him up to earnest
ness in seeking God and holiness, than servile fear. Hence
seeking God is spoken of as one of the distinguishing charac
ters of the saints ; and those that seek God is one of the
names by "which the godly are called in scripturie, Psal. xxiv.
6. " This is the generation of them that seek him, that seek
thy face, O Jacob. Psal. Ixix. 6, Let not those that seek
thee, be confounded for my sake, ver. 32„ The humble shall
see this and be glad : And your heart shall live that seek God.

RELIGIOUS AFFECTIONS. 331
And Ixx. 4. Let all those that seek thee, rejoice, and be glad
in thee : And let such as love thy salvation say continually,
« The Lord be magnified." And the scriptures every where
represent the : seeking, striving, and labor of a Ch^stian, as
being chiefly after his conversion, and hjs conversion as be
ing but the beginning of his work. And almost all that is said
in the New Testament, of men's watching, giving earnest
heed to themselves, running the race that is set before them,
striving, and agonizing, wrestling not with flesh and blood,
but principalities and powers, fighting, , putting on the whole
armor of God, and standing, haying done all to stand, press
ing forjyard, reaching fprth, continuing ipstant in prayer, cry
ing to God day and night ; I say, almost all that is said in the
New Testament of these things, is sppken ef, and diirected to
the saints. Where these tilings are applied to sinners' seek
ing conversion once, they are spoken of the saints, prosecution
of the great business of their high calling ten times. But
many in these days have got ipto a strange antiscriptural way,
.of having all their striving apd wrestling over before they are
converted ; and so having, an easy time of it afterwards, to sit
down and enjoy their sloth and indolence ; as those that now
have a supply pf their wants, and are become rich and full.
But when the Lord " fills the hungry with goqd things, these
rich are like to be sent away empty." Luke i. 53.
But doubtless there are some hypocrites, that have only
false affections, who wUl think they are able tP stand this tri^
al ; and will readily say, that they desire net to rest satisfied
with past attainments, but to be pressing forward, they do de
sire more, they long after God and Christ, and desire more
holiness, and do seek it. But the truth is, their desires are
not properly the desires of appetite after holiness, for its own
sake, or for the moral excellency and hply sweetness that is
in it ; but pnly fpr by ends. They Ipng after clearer discove
ries, that they may be better satisfied about the state of their
souls ; or because ip great discpveries self is gratified, in be
ing made so much of by God, and sp exalted abeye pthers ;
they Ipng tP taste the Ipve pf God (as they call it) more than
tp have. more Ipve tp God. Or, it may be, they have a kipd

332 RELIGIOUS AFFECTIONS.
of forced, fancied, or made longings; because they think they
must Ibpg for more grace, otherwise it will be a dark sig3» up
on them. But such things as these are far different from the
natural, and as it were necessary appetite and thirsting of the
pew man, after God and holiness. There is an inward burn
ing desire that a saint has after holiness, as natural to the new
creature, as vital heat is to the body. There is a holy breath
ing and panting after the Spirit of God, to increase holiness^
as natural to a holy nature as breathing is to a living bndy.
And holiness or sanctification is more directly the object of it,
than any manifestation of God's love and favor. This is the
meat and drink that is the object of the spiritual appetite,
John iv. 34. « My meat is to do the will of him that sent me,
and to finish his work.'' Where we read in scripture of the,
desires, longings, and thirstings of the saints, righteousness
and God's laws are much more frequently mentioned, as the
object of them, than any thing else. The saints desire the
sincere milk of the word, not so much to testify God's love to
them, as that they may grow thpreby in holiness. I have
shewn before, that holiness is that good which is the immedi
ate object of a spiritual taste. But undoubtedly the same
sweetness that is the chief object of a spiritual taste, is also
the chief object of a spiritual appetite, Grace is the godly
man^s treasure, Isa. xxxiii. 6. « The fear of the Lord is his
treasure." Godliness is the gain that he is covetous and
greedy of. 1 Tim. vi. 6, Hypocrites long for discoveries,
more for the present comfort of the discovery, and the high
manifestation of God's love in it, thaiv fijr any sanctifying in^!-
fluence of it. But neither a longing after great discoveries,
or after great tastes bf the love of God, nor longing to be in
heaven, nor longing to die, are in any measure so distinguish
ing marks of true saints, as longing after a more hely heart,
and living a more holy life,
But I am come now to the last distinguishing mark of holy
affections that I shall mention.
XII. Gracious and holy affections have their exercise and
fruit in Christian practice  I mean, they have that influence
and ppwcr upon him who is the subject of fhert, that they

RELlGldtfS AFFECTIONS. 333
iCause that a priactice, which is universally conformed' to, and
directed by Christian rules, should be the practice and busi
ness of his life.
This implies three things ¦; 1. That his behavibr Or prac
tice in the world, be universally conformed to, and directed
by Christian rules. 2. That he makes a business of such a
holy practice above all things ; that it be a business which he
is chiefly engaged in, and devoted to, and pursues with high
est earnestness and diligence : So that he may be said to make
this practice of religion eminently his work and business. And
3. That he persists in it to the eiid of life : So that it may be
said, npt bnly to be his "business at certain seaspns, the busi
ness pf Sabbath days, or certain extraordinary times, or the
business of a month, or a year, or of seven years. Or his busi
ness under certain circumstances ; but the business of his
life ; it being that business which he perseveres in through
all changes, and under all trials, as long as he lives.
The necessity of each , of these, in all true Christians, is
most clearly and fully taught in the word of God.
1 . It is necessary that men should be universally obedient,
IJohn iii. 3, &c. " Every man that hath this hope in him puri-
fieth himself, even as he is pure  And ye know that he was
manifested'tp take away Pur sins ; and in him is no sin. Who
soever abideth in him sinneth not ; whosoever sinneth, hath
not seen him, neither known him. He that doth righteous
ness, is righteous even as he is righteous : He that committeth
sin is of the devil, chappy. 18. We know that whosoever is
born of God sinneth not, but he that is begotten of God keep
eth himself, and that wicked one toucheth him not. John xv.
14. Ye are my friends, if ye do whatsoever I command you.
If pne member only be corrupt, and we do not cut, it off, it
will carry the whole body to hell, Matth. v. 29, 30. Saul was
commanded to slay all God's enemies, the Amalekites ; and
he slew all but Agag, and the saving him alive preyed his ruin.
Caleb and Joshua entered into God's promised rest, because
they wholly followed the Lord, Numb. xiv. 24, and xxxii. 1 1,
12. Deut. 1. 36. Josh. xiv. 6, 8, 9, 14. Naaman's hypocrisy
appeared in that, however, be seemed to be greatly affected

334 RELIGIOUS AFFECTIONS.
with gratitude to God for healing his leprosy, and engaged to
serye him, yet in one thing he desired to be excused. And
Herod, though he feared John, and observed him, and heard
him gladly, , and did many things ; yet was condemned, in
that in one thing he would not hearken to him,' even in part
ing with his beloved Herodias. • So that it .is necessary that
men should part with their dearest iniquities, which are as
their right hand and right eyes, sins that most easily beset.
them, and which they are most exposed to by their natural in?
clinations, evil customs, or particular circumstances, as well
as others. As Joseph would not make known himself to
his' brethren who had sold him, until Bepjamin the beloved
child of the family, that was most hardly parted with, was de
livered up ; no more will Christ reveal his loye to us, until
we part witb our dearest lusts, and until we are brought tp
comply with the most difficult duties, and those that we have
the greatest aversion to.
And it is of importance that it should be observed, that in
order to a map's being truly said to be universally, obedient,
his obedience must not only consist in negatives, or in univer
sally avoiding wicked practices, consistingin sins of commission,
but he must also be universal in the positives of religion. Sins
of omission are as much breaches of God's commands, as sins
of cPtnmisSion, Christ, in Matth. xxv. represents those on
the left hand as being condemned and cursed to everlasting
fire for sins of omission. " I was an hungered, and ye gave me
no meat," 8cc. A' man, therefore, cannot be said to be uni
versally obedient, and of a Christian conversation, only be
cause he is no thief, nor oppressor, nor fraudulent person, nor
drunkard, nor tavern haunter, nor whoremaster, nor rioter,
nor night walker, nor unclean, nor profane in his language,
nor slanderer, nor liar, nor furious, nor malicious, nor reviler.
He is falsely said to be of a conversation that becomes the
gospel, who goes thus far and no farther ; but in order to
this, it is neeessaiTT that he should also be of a serious, reli
gious, devout, humble, meek, forgiving, peaceful, respectful,
.condescending, benevolent, merciful, charitable and beneficent
walk and conversation. Without such things as these, he

RELIGIOUS AFFiECTIONS. ?^3
does not obey the laws of Christ, and laws that he and his a-
-postles did abundantly insist on, as of the greatest importance
and necessity.
2. In order to men's being true Christians, it is PeCeSsary that
they prosecute the business of religion, and the service of God
with great earnestness and diligence, as the wOrk which they
devote therhselves to, and make tbe main business of their lives.
All Christ's peculiar people not only do good works, but are
zealous pf good works. Tit. ii. 14. No man can do the ser
vice of twp masters at pnte. They that are Gpd's true ser
vants do give up themselves tP his service, and make it as it
were their whole work, therein employing their whole hearts,
and the Chief of their strength, Phil. iii. 1 3. " This ene thing
I do." Christians in their effectual calling, are not called to
idleness, but to labor in God's^vineyard, and spend their day
in doing a great and laborious service. - All true Christians
comply with this call, (as is implied in its being an effectual
call) and do the work of Christians ; which is every where in
the New Testament compared to those exercises wherein
men are wont to exert their strength with the greatest earn
estness, as running, wrestling, fighting. All trpe Christians
are good and faithful soldiers of Jesus Christ, and, " fight the
good fight of faith ;" for none but those who do' so, do f ever
lay hold on eternal life." Those who " fight as those that
beat the air," never win the crown of victory, " They that
run in a race, run all, but one wins the prize," apd they that
are slack and negligent in their course, do not " so run, as
that they may obtain," The kingdom of beayen is not to bc
taken but by violence. Without earnestness there is np. gjet-
ting along, in that narrow way that leads to life ; and, s,p. no
arriving at that state of gloripus life and happiness which it
leads tp. Without earnest labpr there is np ascending the steep
and high hill of Zion, and so no arriving at tbe heavenly city on
the top of it. Without'a constant-laboriousness there is no stem
ming the swift stream in which we swim, so as ever to come
to that fountain of water of life that is at the head of it. There
is need that we should " watch and jiray always, in order to
our escaping those dreadful things that are coming on the

S36 RELIGIOUS AFFECTIONS.
ungodly, and Pur being counted worthy to stand befprje the
Son of man." There is heed of our ',' putting on the whole
armor of God, and doing all, to stand," in order to our avoid*
ing a total overthrow, and being utterly dCfStroyed by the fiery
« darts of l!he deril." There is need that we should " forget
tlie things that are behind, ahd be reaching forth to the things
that are before, and pressing tovvards the mark, for the prize of
the high calling Of God in Christ Jesus Our Lord," in order
to our obtaining that pri^e. Slotbfulness in the service of God
in his professed servants, is as damning as open rebellion ; for
tbe slothful servant is a wicked servant, and shall be cast into
outer darkness, among God's open enemies, Matth. xxv, 2&,
30. They that are slothful are not " fpllowers of them who
thrpugh faith and patience inherit the promises, Heb- vi, 11,
12, And we desire that every one of you do shew the same
diligence, to the fpU assurance of hope unto the end ; that
ye be not slothful, but followers of them, who thrpugh faith
and patience inherit the promises,'' And all they whp follow
that cloud of witnesses that are gone before to 'heaven, " dp'
lay aade every weight, and the sin that easily besets them,
and do run with patience the race that is set before them,""
Heb. xii. 1, That true faith, by whicSh persons rely on the
righteousness of Christ, apd the work that he hath done for
them, and do truly feed and live upon him, is evermore ac
companied with such a spirit of earnestness ip the Christian
work and course. Which was typified of old, by the man
ner of the children of Israel's feeding on the paschal lamb j
who were directed to eat it, as those that were in haste,
with their loins girded, their shoes on thpir feet, and their staff
in their hand, Exod. xii. 1 1,
3. Every true Christian perseveres in this way of univer
sal obedience, and diligent and earnest service of God, through
all the various kinds Of trials that he meets with, tothe end of
•life. That all true saints, all those that do obtain eternal life, do
thus persevere in the practice of religipn, and the service oi
God, is a doctrine so abundantly tapght in the scripture, that
particularly to rehearse all the texts which iml)ly it would be

Religious AFFECTIONS. ssf
tadleSs, I shall content myself with referring to some in the
inargin.* But that in perseverance in obedience, which is chiefly in-
Msted en inthe scripture, as a special npte of the truth of
grace, is the cOntinuanfce of prpfessors in the practice of their
duty^ and being stedfast in an holy' walk, through the various
trials that they meet with, , >
By trials here, I mean those things that occur, and that a
professpr meets with in his cpurse, that do especially render
his continuance in his duty, and faithfulness to God, difficult
to nature. These things are frem time to time called in
scripture by the name of trials^ or temptations, (¦Which are
words of the saine signification.) These are of various kinds :
There are many things that render persons' continuance in
the way of their duty difficult, by their tendency to cherish
arid foment, or to stir up and prOvoke their Insts and corrupt
ions. Many things make it hard to ¦¦ continue in the way of
their dut)^, by , their being of an alluring nature, and hay-*
ing a tendency to entice persons to sin, or by their ten
dency to take off restraints, and embolden them in iniquity.-
t)ther things are trials of the soundness and stedfastness of
professors, by their tendency to make their duty appear ter
rible to them, arid so to affright and drive them from it ; such
as the sufferings which their duty ¦will expose them to ; pain,
ill will, contempt, and reproach, or loss of outward possessions
and comforts. If persons, after they have made a profession
of religion, live any considerable time in this world, which is
so full of changes, and so full of evil, it cannot be otherwise,
than that they should meet with many trials of their sincerity
aAd stedfastness. And besides, it is God's manner, in his
? Deut. v. ig. Deu£. xxxii. ig, 19, 20, 1 Chron. xxviii. 9. Psal. Ixxviii*
y, 8, 10, II, 35, 36, 37, 41, 42, 56, &c, Psal.cyi. 3, 12—15. *""'• ^'''"r-
4, 5. Prov. xxvi. 11; Isa, Ixiv, 5. Jer. xvii. 13, Ezek. iii. 20, and xviii. 24,
ahd xxxiii. 12, 13. Matth. x. 22, and xiii. 4 — 8,' with verses 19 — 23, and
Xxy. 8, and xxiv.13, 13. Lukeix. 62^ and xii. 35,'&c. and xxii, 28,andxvii.
32. John viii. 30, 31, and xv. 6, 7, 8, 10, iS, Rom. ii. 7, and xi. 22. Col.
i. 22, 23, Heb. iii. 6, 12, 14, and vi. 11, 12, and x. 35, &c, James i, aj.
Rev. ii. 13, 26, and ii. 10. 1 Tim. ii. 15. aTim.iv. 4—8.
Vol. IV. 2 T

338 RELIGIOUS AFFECTIONS.
prpviderice, te bring tails on his professing friends and ser*
vants designedly, that he may manifest them, and may exhib
it sufiicient matter of convictipp of the state which they are in,
to their oV/a conseiences, and Oftentimes to the worid i a.^
appears by innpin^rable scriptures.
True saints may be guilty of seme kinds and degrees of
backsliding, and may be fpiled by particular temptatipns, and
may fall intP shi, yea great sins ; but they Can tKvei: fall away
SP as tP grpw '(e'eary pf religioHj and the service of God', and
habitually to dislike it and neglect it, either on its own ac
count, pr pn account of the difficulties that attend it ; as is ev
ident by Gal, vi. 9. Rem. 11, 7, Heb. x. 36. Isa. xliii. 23.
Mai. i. 13. They can never backslide, sp as to continue no
lenger iri a way pf universal obedience i or so, that it shall
cease to be their manner to observe all the rules of Christian!"
ty, and do all duties required, even in the most difficult cir
cumstances. This is abundantly manifest by the things that
have been observed already. Nor can they ever fall away so
as habitually te be more engaged in other things than iri the
business pf religion ; or so that it shpuld beccme their way
and manner tP serve somethirig else more than God ; nr so as
statedly tP cease tp serye God, with such earnestness and dili"
gence, as still to be habitually devoted and given up to the bu
siness of religion ; unless those words of Christ can fall to
the ground, " Ye cannot serve two masters," and those
of the apostle, " He that will be a friend of the world, is the
enemy of God ;" and unless a saint can change his God, and
yet be a true saint. Nor can a true saint ever fall awby so,
that it shall come to this, that ordinarily there shall be no re
markable difference in his walk and behavipr since his- con
version^ from what was before. They that are truly convert
ed are new nien, hew cr^tures ; new, not pnly within, but
without 4 they are sanctified throughput, in spirit, soul, and
bpdy ; pld things are passed away, all things are becbtne ,
tiew ; they have new hearts, and new eyes, new ears, nfiw
tongues, new hands, new feet ; /. e. a ntew ccnversation and
practice ; and they walk in newness of life, and continue to
' dp so to the end of life. And they that fall away, a.nd cease
tisibly tp dp sp, it is a sign they never were risen with Christ.

REUGIOUS AFFECTIONS. 339
And especially when men's opinipn pf their being cpnverted,
and sp in a safe estate, is the very cause of their coming to
this, it is a mosr evident sign of their hyppcrisy. And that,
whether their falling away be into their fprmer sins, or iptp
some new kipd bf wickedness, having the cerruption of na
ture only turned into a new channel, instead of its being
mortified. As when persons that think themselves copvert-
ed, though they do npt return to former profaneness and
lewdness i yet frpm the high epininn they have of their ex-
periepces, graces, snd privileges, gradually settle mere and
move in a selfrighteops and spiritually prpudtemBer pf mind,
apd in such a manner pf behayiox' as naturally arises there
from. When it is thus with men, however far they may
Seem tp be frpm their former evil prajctices, this alppe is e-
nough to condemn themj and may render their last state far
worSe than the first. For this seems to be the very case of
the Jews of thafcgeneratiop that Christ speaks of, Matth, xii,
,43, 44, 45, who being^ avrakeped by John the Baptist's preach-.
ing, and brought to a reformation of their fprmer licentious
Courses, whOreby the unclean spirit was as it were turned out,
and the house swept and garnished ; yet,, being empty of Ged
and of graces became ful] pf themselves, and were exalted in
an exceeding high opinien of their own righteousness and
Eminent hpliness, and became habituated tp an answerably
self exalting behavipr ; so changing the sins of publicaps and
harlots, &iT those of the Pharisees ; and in issue, bad seyep
devilSj wprse than the firsl!i, .
Thus I have e^iplaiped what exercise and fruit I mean,
when I say, that gracieps affections have their exercise and
fruit in Christian practice.
, TJhe reason why gracipus affectiws have such a tendency
and effect, appears ffom many things that have already been
djservedj *n tbe prececBn® parts of this discourse.
The reason of it appears frpm this, that gracipus affec
tipns do arise frpm those pperatipns and influences which are
apirituaV and that the jpWard pripcipl'e from whence they
fiQ\<r, is, something divine, a communication pf Gpd, a partici-
^a^tion :0i the divine nature, Christ living in the heart, the

540 RELIGIOUS AFFECTIONS,
Holy Spiiit dwelling there, in union with the faculties pf th«
spul, as an internal vital principle, exerting his Pwn proper
nature, in the .exercise of those faculties. This is sufBcient
to shew us why true grace should baye such activity, power,
and efiicacy. No wonder that which is divine, is powerful
and effectual ; for it has omnipotence on its side. If God
dwells in the heart, and be vitally united to it, he wiU shew
that he is a God, by the efiicacy of his operation. Christ is
not in the heart of a saint, as in a sepulchre, or as a dead,, sav
iour, that does nothing ; but as in his temple, and as one
that is alive from the dfead. Fpr in the heart where Christ
savingly, is, there he lives, and exerts, himself after the poW'»
er of that endless life that he received at his resurrection.
Thus every saint that is a subject of the benefit of Christ's
sufferings, is made to know and experience the power of hi^
resurrection. The Spirit of Christ, which is the immediatef
spring of grace in the heart, is aU life, all power, all act, 2 Cor,
ii. 4.' " In demonstration of the Spirit, and of power.!' 1
Thess. i. si " Our gospel came not unto you in word only,
but also in power, and in the Holy Ghost," 1 Cor. iv. 20.
" The kingdom of God is not in word, but in power." Hence
saving affections, though oftentimes they do not inake so
great a noise and show as others, yet have in them a secret
solidity, life, and strength, whereby they take hold of, and
carry away the heart, leading it intP a kind of captivity, 2
Cor. X, 5, gaining a full and stedfast determipation Of the ¦vrill
for God and holmess, Psal. ex. 3.* « Thy people shall be
wiUing in the day of thy power." And thus it is that holy af
fection's have a governing power in the course of a man's hfe.
A statue may look very much like a real man, and a beautiful
man; yea, it may have, in its appearance to the eye, the
liesemblance of a very lively, strong, and active man ; but
yet an inward principle of life and strength is wanting ; and -
therefore it does nothing, it brings nothing to pass, there
is no action or operatien to answer the shew. False dis-,
coveries and affections do not go deep enough to reach and
govern the spring of men's actions and practice. The
seed in stony ground had not deepness of earth, and the reo{*

RELIGIOUS AFFECTIONS. 541
iflid nOt go deep enpugh tP bring forth fruit. But gracious af-^
fections go to the very bottom of the heart, and take hold of
the very inmnst springs pf life ahd activity.
Herein chiefly appears the ppwer pf true godliness, viz. in
its being effectual in practice. And the efiicacy of godliness
in this respect, is what the apostle has respect to, when he
speaks of the power of godliness, 2 Tim. iii, 5, as is very
plain; for he there is particularly declaring, how, some pro
fessors of religipn 'wppld nntpripusly fail in the practice pf it,
and then in the 5th verse observes, that in being thus of an
¦unholy practice, they deny the power of godliness, though
they have the form of it. Indeed the power of godliness is
exerted in the first place within the soul, in the sensible, live
ly exercise of gracipus affections there. Yet the principal
evidence of this power of godliness, is in thpse exercises of
holy affections that are practical, and in their being practical ;
in conquering the will, and conquering the lusts and corrup
tions of men, and carrying men on in the way of holiness,
through all temptation, difficulty, and opposition.
'Again, the reason why gracious affections have their exer
cise and effect in Christian practice, appears from this (which
has also been before observed) that " the first objective ground
of gracious affections, is the transcendently excellent and ami
able nature of divine things, as they are in themselves, and
not any conceived relation they bear to self^ or selfinterest."
This she^Ws why holy affections will cause men to be holy in
their practice universally. What makes men partial in re
ligion is, that they seek themselves, arid not God, in their
religion ; and close with religion, not for its own excellent na
ture, but only to serve a turn. He that closes with religion
Only to serye a turn, will close with no more of it than he im
agines serves that turn ; but he that closes with religion for
its own^ excellent and lovely nature, closes with all that has
that nature : He that embraces religion for its own sake, em
braces the whole of religion. This also shews why gracious
affections will cause men to practise religion perseveringly,
and at all times. Religion may alter greatly in, process of
^ime, as tp its cfppsistence with men's private interest, in ma-

S42 RELIGIOUS AFFECTIONS.
ny respects ; and therefore he that complies witb it only for
selfish views, is liable, in change of times, to forsake it ; but
the excellent nature of religion,, as it is ip itself, is invariable ^
it i» always the same, at all times, and through all changes |;
it never akers in any respect;, '
The reason why gracious affections issue in holy practice^
also further appears from the kind of excellency of divine
things, that it has been observed is the foundation pf all holy:
affections, viz, " their moral excellency, or the beauty of theif
hpliness," No wonder that a lOve to holiness, for bolinessj
sake, inclines persons to practise holiness, and to practise eve
ry thing that is holy. Seeing holiness is the main thing that
excilses, draws, and gpverns all gracipus affections, no wnnder
that all such affections tend to holiness. That which mei^
love, they desire to have and to be united to, and possessed-of.
That beauty which men delight in, they desire to be adorned
with,, Thpse acts which men delight ipy they necessarily in*
cline to do.
And what has been observed of that divii>e teaching »id
leading of the Spirit of God, which "there is in gracious affec-!
tions, shews the reason of this tendency of such affections to
an universally holy practice. For, as has been cbserved, the
Spirit pf God in this bis divine teaching and leading, gives the
K)ul a natural relish of~the sweetness pf that which is holyf
and of every thing that i^ hply, so far as it comes in ¦new and
excites a disrelish and disgust of every tiling that is unholy,
The same also appears from what has been observed of the
nature of that spiritual knowledge, which is the foundation
of all holy affection, as consisting in a sense and view of that
excellency in divine things, which is supreme and transcenir
dent. Fpr hereby these things appear above all ethers, werthy
to be choSen. and adhered to. By the sight of the transcendent
glory of Christ, true Christians see him worthy to be follow
ed ; and so are powerfully drawn after him ;' they see him
worthy that they should forsake aU for him : By the sight of
that superlatiye amiableness, they are thoroughly ^^psed to
be subject to him, and engaged to labor with earpestitess and
activity in his service, and made willing to go through all dift

RELIGIOUS AFFECTIONS. 343
ficttltie? for his sake. And it is the discovery of this divine
excellency of Christy that makes them constant to him : For
it makes a deep impression upon their minds, that they can
not forget him ; and they will follpw him whithersoever he.
goes, and it is in vain for any to endeavor to draw them away
from him.
The reason of this practical tendency and issue of gracious
affegtions, ftirther appears from what has been pbseryed ¦©£
such aff(^ctaons being " attended with a thorough conviction
of the judgment of the reality and certainty of divine things.'*
No wonder that they who were never tberoughly cpnvinced
that there is any reality in the things pf refigion, will never
be at the labor and trouble of such an earnest, nniversal, and
persevering practice of religion, throtigh all difficulties, self*
denials, and sufferings, in a dependence on that, which they
are not convinced of. But on the otiier hand, they whs are
.thoroughly convinced of the certain , truth of those things,
must needs be governed by them ip their practice; for the'
things revealed in the word of God are so great, and so infi
nitely more important than all other things, that it is incon-
^stent with the human nature, that a man should fully believe
the truth of them, and not be influenced by them above ali
things in his practice.
Again, the reason of this expression and effect of holy aE-
fections in^the practice, appears from what has been observ
ed of " a change of nature, accompanying such affections."
Without a change of nature, men's practice will not be thor
oughly changed. Until the tree be made good, the fruit will
not be good. Men do not gather grapes of thorns, nor figs oSF
thistles. The'swme may be vfashed, and appear clean for a
fittie while, but yet, without a change of nature be will still
wallow in the mire. Nature is a more powerful principle of
action, than any thing that opposes it : Though it may be vio-
lentiyv restrained for a while, it will finally overceme that
which restrains it : It is like the stream pf a river, it may bo
stppped a yyhile with a dam, but if nothing be done to dry the
fountain, it will not be stopped always ; it will have a course,
either in its old channel, or a new' one. Nature is a thing

^4* RELIGIOUS AFFECTIONS.
more cpnstant and permanent, than any of thpse thihgs tha^
are the fpundatipn pf carnal men's refarmation and rigbtepus-'
ness. When a natural man denies his lust, and lives a strict/
religieus life, and seems humble, painful, and earnest in re
ligion, it is not natural ; it is all a force against nature; as^
when a stone is ¦violently throvvn upwards ; but that force
will be gradually spent ; yet nature will remain in its full
strength, and so prevails again, and the stone returns dovmt'. ,
wards. As long as corrupt nature is not mortified, but the
principle left whole in a man, it is a vain thing to expect that
it should not govern; But if the old nature be indeed morti
fied, and a new and heavenly 'nature infused, then may it well
be expected, that men will walk in newness of life, and con
tinue to do so to the end of their days.
The reason of this practical exercise and effect of hply af
fections, may also be partly seen, from what has been said of ¦
that spirit of humility which attends them. Humility is that
wherein a spirit of obedience does much consist. A, proud
spirit is a rebellious spirit, but a humble ispirit is a yieldable,;
subject, obediential spirit. We see among men, that tbe ser
vant who is of a haughty spirit, is not apt in- every thing to
be submissive 'and obedient to the will of his master ; but it is-
otherwise with that servant who is of a lowly spirit.
And that lamblike, dovelike spirit, that has been spoken of,
which accompanies all gracious affectipns, fulfils (as the apps-f
tie observes, Rom. 3tiii. 8, 9, 10, and Gal. v. 14.) all the du
ties of the second table of the Idw ; wherein Christian practice
does very much consist, and wherein the external practice of
Christianity chiefly consists.
And the reason why gracious affections are attended with
that strict, universal and constant obedience ¦vvhich has been
spoken of, further appears, from what has been observed of
that tenderness of spirit, which accompanies the affections of
true saints, causing in them so quick and lively a sense of paip
through the presence of moral evil, and such a dread pf the
appearance of evil.
And one great reason why the Christian practice which
flows fif'om gracious affections, is universal, and constant, and

RELmK)tfS AFFfiCTiONg, Us
pfct^feevering, afipears from what hs!s been observed bf those
affections theifiselves, frpm whence this pralctice flows, beirig
universal and constant, in all kinds of' holy exercises, and to-
¦Wa:rds all objects, ahd iri all circumstancesj and at all seasons
in a beautiful symmtetty Ertid proportion.
And much of the reason why holy affections are cxpJ-essed
and iifi[*itffeSted in such an earnestness, activity, ahd engaged
ness and perse^yerarice in holy practice, as hasbeen spoken of,
appears from what haS been observed, of the spiritual appe
tite and longing after ftifther attainrtents in' teligion, which
evermore attends true affection, and does not decay, bnt in
creases as those affections increase.
Thus^we see how tbe tendency of hOly,a#e6titiris to Stich a
Christian practice as has been explained, appears frojii each
of those characteristic^ Of* holy affection that have been befpre.
spoken of.
And this point may lie further illustrated and confirmed,
if it be cPnsidered, that the hply scripfto^es do abundafntly
place sincerity and soundness in rellgio^h, in making a full
choice of God as our only Lord arid portion, fbrSakiWg all for'
him, and in a full determination of the will for God and Christ,;
on counting the cost ; in our heart''^ closing and complying
tvith the religion of JesPs Christ, with all that belorigs to it,
embracing it with all its difficulties, as it were hating our
dearest earthly enjoy'mertts, and even our o^wn lives, for
Christ ; giving up ourselves, with all that we have, wholly and
for ever, unto Christ, without keeping back any thing, or
making any reserve ; or, in one word, in the great duty of
Selfdenial for Christ ; or in denying, i. e, as it were, disown
ing and renouricipg ourselves for him^ making ourselves
pothing that hO may be all. See the texts to this purpose re-»
ferred to in the margin.* Now surely ba'ving an heart to
* Matlh. V. 29, go. Chap. vi. 24. Chap. viii. 19 — 22. Chap. iv. 18^ to
4e. Chap. x. 37, 38, 39. Chap. xiii. 44, 45, 46. Chaji, xvi. 24, 2-5, a&.
Chap. liviii. 8, 9. Chap. xix. 21, 27, 28, 29; Luke v. 27, 28. Chap. x. 42.
Chap. xii. 33, 3^ Chap. xiv. 16.— 20, 25.— 33. Chap, xvi. 13. .Acts iv.
34> as, witll Chap. v. i.^ti. Rom. yi. 3,-8. G?l. ii. z« Chap.v'-.
14, Philip.' iii. 7.
Vofc. IV. 2 U

346 RELIGIOUS AFFECTIONS;
forsake all for Christ, tends to actually forsaking all for him,
so far asthere is occasion, and we have the trial. An having
an heart tp deny ourselves for Christ, tends to a denying our
selves indeed, when Christ and selfinterest stand in competi
tion. A giving up of ourselves, with all that we have, in our
hearts, without making any reserve there, tends to our behav
ing ourselves universally as his, as subject to his will, and der
voted to his ends. Our heart's entirely clpsingwitb the religion
pf Jesus, with all that belongs to it, and as attended with all its
difficulties, upon a deliberate counting the cost, tends to an.
universal Closing with the same in act and deed, and actually
going through all the difiiculties that we meet with in the
way of religion, and so holding out with patience ^^^ perse
verance. The tendency of grace in the heart to holy practice, is very
direct, and the connexion most natural, close, and necessary.
True grace is not an unactive thing ; there is nothing in heav
en or earth of a more active nature ; for it is life itselg and
the ipost active kind of life, even spiritual and divine life. ' It
is no barren thing ; there is nothing in the universe that in
its nature has a greater tendepcy to fruit. Godliness in the
heart has as direct a relation to practice, as a fountain has tp •
a stream, or as the luminous nature of the sun has to beams'^
sent forth, or as life has to breathing, or the beating of the
pulse, er any pther vital act ; or as a habit or principle of ac
tion has to action ; for it is the very nature and notion of
grace, that it is a principle of holy action or practice, Re
generation, which is that work of God in which grace is in
fused, has a direct relation to practice ; for it is the very end
of it, with a view to which the whole work is wrought ; all
^i^ calculated and framed, in this mighty and manifold change
wrought in the soul, so as direcfly to tend to this end; Eph.
ii. 10. « For we are his workmanship, created in Christ Jesus
unto good works." Yea it is the very end of the redemption
of Christ, Tit. ii. 14. " Who gave himself for ns, that he
might redeem us from all iniquity, and purify unto himself a
peculiar people, zealous of gppd wprks." Eph. i. " Accord
ing as he hath chosen us in him, before the foundation pf the

RELIGIOUS AFFECTIONS. S4r
wprld, that we shpuld be hply, and withput blame befpre him
in Ipve." Chap. ii. 10. " Created uhtp gpod works, which
God hath foreordained that we should walk in them." Holy
practice is as much the end pf all that Gpd dpes about his
saints, as fruit is the end of all tbe husbandman does abput the
grpwth pf his field Or vineyard ; as the matter is often repre
sented in scripture. Mat. iii. 10, chapter xiii.' 8, 23, 30, 38,
chapter xxi. 19, 33, 34. Luke xiii.,6. John xv.'l, 2, 4, 5, 6, 8.
1 Cor. iii. 9. Heb, vi. 7, 8, Isa. v. 1  8. Cant, viii. 11, 12.
Isa. xxvii. 2, 3.* And therefore every thing in a true Christ
ian is calculated to reach this end. This fruit of holy prac
tice is what every grace, and every discovery, and every indi-
¦ridual thing which belongs to Christian experience, has a di
rect tendency to.
The constant and indissoluble connexion that there is be
tween a Christian principle and profession in the true saints,
and the fruit' of holy practice in their lives, was typified of
Old in the frame of the golden candlestick in the temple. It
is beyond doubt that that golden candlestick, with its seven
branches and seven lamps, was a type of the church of Christ.
The Holy Ghost himself has been pleased to put that matter
oi*t of doubt, by representing his church by such a golden
candlestick, with seven lamps, in the fourth chapter of Zecha-
riah, and representing the seven churchesof Asia by seven
golden candlesticks, in the first chapter of the Revelation.
That gplden candlestick in tbe temple was every where,
thoughout its whole frame, made with knops and flowers,
Exod. xxv. 31, to the end, and chapter xxxvii. 17  24. The
• " To profess to know much js easy; but to bring your affections into
subjection, to wrestle with lusts, to cross your wills and yourselves, upon
every occasion, this is hard. The Lord looketh that in our lives we should
be serviceable to him, and useful to men. That which is withiq, the Lord
and our brethren are never the better for it ; But the outward- obedience, flow
ing thence, glorifieth God, and does good to men. The Lord will have this
done. Wbat else is the end of our planting and watering, but that the trees
may be filled with sap ? And what is the end of that sap, but that the trees
may bring forth fruit ? What careth the husbandman for leaves and barreii
trees?" Dr. Pmtm of the Churches Carriage.

|48 REJ^I^IOUS ^yEGTIQNS.
word translated kppp, in the primal, signifies appJe or ppme^
granate. There wag a Itripp and aflower,. a kpop and afiiaw
er : Wherever there was a flower, there, wsV ap apple or pom»
egrapate with it : The ilower and, the, fruit were constantly
connected, without faih The flower contained the principle
of the fruit, and a beautiful promising appearance of it ; ^nd
it never v/as a deceitful appearance ; the principle or shew of
fruit, had evermore real fruit attending it, or succeeding, it.
So it is in the chureh of Christ : There is the prinjaple of
fruit in grace in the heart ; and there is an amiaWe professipn,
signified by the open flowers of tlie candle.sticls ; and ther© r
is answerable fruit, in holy practice,,, copstantly attending; tlii^
principle and profession. Every branch pf the gpldea can»!
dlestick, thus composed pf gplden apples apd flpwers, wa^
crowned with a burning, shining lamp op the top of it. Fop
it is by this means that the saints shine as lights in the worldj
by making a fair and good prpfessipp of religion, and having
their profeS|sipp evermore joined with apsvyerable fruit in prac*
tice : Agreeable tp that, of our Saviour, Matth. v .15, 16,
" Neither dp mep light a candle, and put it under a busheli
but on a candlestick) and it giveth Ught unto all that are ia
the house. Let your light so shine before men, that thej^
may see your good works, and glorify your Father which is.ia^
heaven." A fair and beautiful prpfessipp, and golden frpit^
accompanying one another, are the amiable ornaments of the
true church of Christ, Therefore we find that apples and
flowers were not only the ornaments of the candlestick in the
temple, but of the temple itself which is a type of the
church ; which the apostle tells us " is the temple of the Uvr
ing God." See 1 Kings yi. 18, " And the cedar of the house
l^ithin was carved ¦tvith fchops, and open flowers." The orna-«
ments and crown pf the pillars, at the entrance pf the temple,
were pf the same sort : They were lilies and ppmegranatesi
pr flowers and fruits mixed together, 1 Kings vii^; 18, 19- Sp
it is with all those that are '^ as pillars in the temple of God,
who shall gb no more out," or never be ejected as intruders ;
as it is with all true saints, Rey. iii. 12. « IJim that pter^

RELIGIOUS AFFECTIONS. 34»
«ometh, will I make a pillar in the temple of my God, and he
shall go no mpre out."
Much the same thing seems to be signified by the orna
ments on the skirt of the ephod, the garment of Aaron, the
high priest } which were golden bells and pomegranates  .
That these skirts of Aaron's garment represent the church,
or the saints (that are as it were the garment of Christ) is
manifest ; for they are evidentiy so spoken of, Psal. cxxxiii,
1, 2, « Behold, how good and how pleasant it is for breth
ren to dwell together in unity! It is like the precious pint-
ment upon the head, that ran down upon the beard, even
Aaron's beard, that went dnwn tp the skirts of his garments."
That ephod of Aaron signified the same with the seamless
coat of Christ our great High Priest, As Christ's coat had
BO seam, but was woven from the top throughout, so it was
with the ephod, Exod. xxix. 22. As God took care in his
providence, that Christ's coat should not be rent ; so
God took special care that the ephod should not be rent ;
Exod, xxviii. 32, and chap, xxxix. 23. The goUen bells on
this ephod, by their precious matter and pleasant sound, do
well represent the good profession that the saints make ; ajid
the pomegranates, the fruit they bring forth. And as in the
hem of the ephod, bells and pomegranates were constantly
connected, as is once and again observed, there was a golden
bell and a ppmegrapate, a gplden bell and a pomegranate,
Exod. xxviii, 34, and chap, xxxix. 26, so it is . in the true
saints ; their good profession and their good fruit, do con-
stantiy accompany one another : The fruit they bring forth
ip life, evermore answers the pleasant sound of their pro
fession. Again, the very same' thing is represented by Christ, in
Ms description of his spouse. Cant. vii. 2. " Thy belly is
like an heap of wheat, set about with lilies." Here again
are beautiful flowers, and good fruit, accompanying one an
other. The lilies were fair and beautiful flowers, and the
wheat was good fruit.
As this fruit of Christian practice is evermore found in
true saints, according as they have opportunity and trial, se

S59 RELIGIOUS AFF'ECTIONS.
it is found in them only ; none but true Christians do live
such an obedient life, so universally devoted to their duly,
and given up to the business of'a Christian, as has been ex
plained. All unsanctified men are workers of iniquity :
They are of their fatlier the devil, and the IiJsts of their fatheir
tStey will dp. There is no hypocrite that will go through
¦with the business of religion, and both begin and finish the
tour : They ivill not endure the trials God is wont to bring.
on the professors of religion, but will turn aside to their
crooked ways : They will not be thoroughly faithful to
Christ in their practice, and follow him whithersoever he goes.
Whatever lengths they may go in religion in some instan
ces, and though they may appear exceeding strict, and
mightily engaged in tbe service of God for a season ; yet
they are servants to sin ; the chains of their old taskmast
ters are not broken: Their-lusts have yet a reigning power
in their hearts ; and therefore to these masters they will
bow down again.* Daniel xii. 10. « Many shall be pu
rified and made white, and tried : But the wicked will do
wickedly, and none of the wicked shall understand, Isa. xxvi.
10. Let favpr be shewed to the wicked, yet will he not
learn righteousness ; in the land of uprightness will he deal -,
unjustly, Isa.< xxxv.. 8. And an highway shall be there, and
a way, and it shall be called the way of holiness ; the pn-,
clean shall not pass over it, Hos. xiv, 9. The ways of tbe
Lord are right, and the just shall walk in them : But the
transgressors shall fall therein. Job xxvii. S, 9, 10. What
is the hope of the hypocrite ? Will he delight himself in
the Almighty? Will he always call, upon God?" An un
sanctified man may hide his sin, and may in many things,
and for a season refrain from sin ; but he will not be brought
finally to renounce his sin, and give jt a bill of divorce ; sin
* " No unregenerate man, though he go never so far, let him do never so
much, but he lives in some one sin or other, secret or open, little or great,
jodas went far, but he was covetous ; Herod went far, but he loved his Hero
dias, Every dog hath his keunel ; every swine hath his fwill;; and every
¦wicked man his lull." Shepard's Sincere Convert, ift edition, p. 96,

Religious affectIoS^s. ssi
Js too dear to him, for him to be willing for that : « Wick
edness is sweet in his mouth ; and therefore he hides it un
der, his topgue ; he spares it, and forsakes it^pot ; but keeps
it still within his mouth," Job xx. 12, 13. Herein chiefly
consists the straitness of tbe. gate, and the narrowness of the
way that leads to life ; upon the account of which, carnal
men will not go in thereat, viz. that it is a way of utterly
denying and finally renouncing all ungodliness, and so a way
of selfdenial pr selfrenunciation.
Many natural meuf under the means that are used; with-
them> and Gpd's strivings with them to bring them to^ forsake
their sins, do by their sins as Pharaoh did by his pride and
covetousness,. which he gratified by keeping the children of
Israel in bondage, when God strove with him, to bring hirtt'
to let the people- go. When God's hand pressed Pharaoh-
sore, and he was exercised with fears of God's future wrath, he
entertained some thoughts of letting the people go, and prom
ised he would do it ; but from time to time he broke his
promises, when he saw there was respite. When God
filled Egypt with thunder and lightning, and the fire ran along
the'ground, then Pharaoh is brought to confess his sin with
seeming humility, and to have a great resolution to let the
people go, Exod. ix. 27, 28. " And Pharaoh sent, and called
fpr Moses and Aaron, and said unto them, I have sinned this
time : The Lord is righteous, and I and my people are wider
ed : Intreat the Lord (fpr it is eneugh) thatlhere be no mors
mighty thunderings and hail ; and I will let you go, and ye
shall stay no longer." So sinhers are sometimes by thunders,,
and lightnings, and great terrors of the law, brought to a
seeming work of humiliation, and to appearance to part with
their sins ; but are no more thoroughly brought to a disposi
tion to dismiss them, than Pharaoh was to let the people go.
Pharaoh in the struggle that was between his conscience and
his. lusts, was for contriving that God might be served, and
he enjoy his lusts that were gratified by the slavery of the
people. Moses insisted that Israel's God shpuld be served
and sacrificed tn : Pharaoh was willing tp cpnsent to that ;
bpt would have it done without his parting with the people ;

S5!S RELIGIOUS AFFECTIONS.
« Go sacrifice to your Ged in the land," says he, Exod. viii.25j
So, many' sinners are for cpntriving to serve God, and enjoy
their lusts too. Moses objected against complying with Pha-"
raoh's proposal, that serving God, and yet continuing in Egypt
under their taskmasters, did not agree together, and were in
consistent one with another j (there is no serving God, and
continuing slaves to spch enemies of God at the same time.)
After this Pharaoh eOnsfented to let the peeple go, provided
they would not go far away : He was not willing to part-
¦with them finally, and therefore would have them within
reach. So do many hypocrites vAth respect to their sin^..,,.-
Afterwards Pharaoh consented to let the men go, if they=*
¦Would leave the women and children, Exlod. x.' 8, 9, 10.
And then after that, When God's hand was yet harder upon
him, he consented that they should go, even wpmen and
ctedrefi, as v,'ell as men, previded they would leave their
c3t¥ie behind ? But he was not willing to let them go, and
aHuhat they had, Exod. x. 24. So it oftentimes is with sin
ners ; they are willing to part vrith some of their sins, biit.
not all ; they are brought to part with the more grbss acts
of sin, but not tn part with their lusts, in lesser indtrlgencies-
of them. Whereas we must parr with all our sivie,' little and
great; and all- that belongs to them, men, women, children,'
and cattle ; they muSt be let go, with "their young, and
with their old, with their sons, and witlr their daughtersf
with their flocks, and with their herds, there must not be
an hoof left behind ;" as Moses told Pharaoh, whh respect
to the children of Israel. At last, when it came to extremity ,-
I^haraob consented td let the people all go, and all that they
had ; but he was not stedfastly of that mind, he soon repented
and pursued after them again, and the reason was, that those
lusts ofpride and covetousness, that were gratified byPharaoh's
dominion over the people, and the gains of their service, were
never really mortified in him, bnt only violently restrained.
And thus, being guilty of backsliding, after his seeming
compliance -with God's commands, he was destroyed -without
remedy. Thus there may be a forced parting with ways of
disobedience to the commands of God, that may seem to be

RfiLlGIOUS AFFECTIONS, 3fi2
ttniversal, as to what appears for a little season ; but because
it is a mere force, without the mortification pf the inward
principle of sip, they will npt persevere in it ; but will return
as the deg to his vomit ; and so bring pn themselves dreadful
fend remediless destruction. There -were many false dis"
ciples in'Christ's time, that fpllowed him fbr a while ; but
ppne pf them followed him to the end ; but some on one
^cbasion, and some on fcrnoiber, went bacfc and ¦Walked no mere
¦with him.*
Frpm what has been said, it is, manifest, that Christian
practice, or a hOly life, is a great and distinguishing sign of
true and saving grace. Rut I may go farther, and assert, that
it is thechief of all the signs of graee, both as an evidence of
the sincerity of professors unto others, and also to their own
Consciences. But then it is necessary that this be rightly taken, and
^hat it be well understood and observed, in what sense
and manner Christian practice is the greatest sign of grace.
Therefore to set this matter in a clear light, I will endeavor
particularly and distinctly to prove,, that Christian practice
is the principal sign by which Christians are to judge, both
of their own and others, sincerity of gpdlincss,;, withal observ
ing some things that are needful to be particularly nnted,-irv
order to a right understanding of this matter.
1. i shall consider Christian practice and an hoiy 'ifsj as
* " The counterfeit and common gfaca pf fpolish virgins, after some time
of glorious profession, ¦will certainly go oat and be quite spent. It consumes
in the using, and shlning,and burning. — Men that have been most forwaT!d,de4
cay : 'fheir gifts decay, life decays, it is so, after some time of profession :
For at first, it rather grows than decays and ¦withers ; but aftefwards they
have enoiigfi of if, it withers and dies. The Spirit of God comes upoHrmany
hypocrites, in abundant and plentiful measure of awakening grate j It comes
upon them, as it did upon Balaam, and as it is in overflowing waters, which'
spread far, and grow very deep, and fill many empty places. Though it
doth come upon, them so yet it dibth nevdr re({ within, so as (o dwell fherd, ta
£ake up an etefnal mansio'n for himself. — — Hence it doth decay by little and
Kttle, tmtil at last h is quite gone. As ponds filled with rain water, whichi
comes upon thtini ; not spring water, that liseth up ¦withiii them ; it dries up'
bjr,Iittle and litde, until q|uite dry." Shepard's Parable, Partll,'p. 58, 59.
Vot. IV. 2 W

SS4 RELIGIOUS AFFECTIONS.
amanifestationandsignof the sincerity of a professing" Christ>
ian, to the eye of his neighbors and brethren.
Ahd that this is the chief sign of grace in this respect, is
very evident from the word of God. Christ, who knew best
how to give us rules to judge of others, has repeated it and
inculcated it, that ¦ we should knovir' them by their fruits,
Matth. vii. 16. " Ye shall know them by their fruits." And
then, after arguing the point, and givingdear reasons why
it must needs be, that men's fruits must be the chief evidence
of what sort tfiey are, in the following verses, he closes by
repeating the assertion, verse 20. « Wherefore by their fruit's
ye shall know them." Again, chap.^xii.' 33. « Either make
the tree good, and bis fruit good ; or elSe make the tree cor
rupt, and his fruit corrupt." As much as to say, it is a very
absurd thing, for any to supppse , that the tree is good and
yet the fruit bad, that the tree is of ohe sort, and' the fruit of
another ; for the proper evidence of the nature of the tree
is its fruit. Nothing else can be intended by that' laSt clause
in the ¦verse, « For the tree is known by its fruit,"' than
that the tree is chiefly kho^wn by its fruit, that this is
the main and niOst proper diagnostic by which one tree is
distinguished from' another. So Luke vi. 44. « Every tree
is known by bis own fruit.'' Christ no where says, Ye shall
know the tree by its leaves or flowers, or ye shall know men
by their talk, or ye shall know them by the good story they
teU of their experiences, or ye shall know them by the
manner and air of their speaking, and emphasis and pathos
ojE expression, or by their speaking feelingly, or by making
a very great shpw by abundance of talk, or by many tears and
afiectiopate expressions, or by the affections ye feel in your
hearts towards them ; but by their fruits shall ye know
them ; the tree is known by its fruit ; every tree is known
by its own fruit. And as this is the evidence that Christ'
has directed us mainly to loot at in otbers,in judging of
them, so it is the evidence that Christ has mainly directed
us to give to others,' whereby they may' judge of us, Matth.
V. 16. " Let your light so shine before men, that others see
ing your good wprks, may glorify ypur Father which is in

RELIGIOUS AFFECTIONS. 555
iieaven." Here Christ directs us tp manifest our godliness
tP Pthers. Godliness is as it were a light that shines in the
soul. Christ directs that this light not only shine wUhin,
but that it should shine out before men, that they may see it,
But which way shall this be ? It is by our good works.
Christ doth pot say, that others hearing y'opr gopd works,
your good story, or your pathetical expressions ; but " that
Others, seeing your gpod works, may glorify your Father
which is in heaven." Doubtless, when Christ gives us a rule
how to make our light shine, that others may have evidence
of it, his rule is the best that is to be foupd. And the apostles
do mention Christian practice as the principal ground of
their esteem of persons as true Christians. As the Apostle
Paul, in the 6th chapter of Hebrews. There the apbstle, in
the , beginning of the chapter, speaks of them that havp
great common ilhimipations, that have ',' been enlightened,
and have tasted of the heavenly gift, and were made partak
ers of the Holy Ghost, and have tasted the good 'word of
God, and the powers of the world to come, that afterwards
fall away, and are hke barren ground, that is nigh unto
cursing, whose end is tP be burned ;" and then immediately
adds in the 9th verse (expressing his charity for the Christ
ian Hebre\ys, as liaving that saying grace, which is better than
all these common illuminations) "but beloved, we are per
suaded better things of you, and things that accompany sal-
yatiop, thpugh we thus speak." And then, in the next
verse, he tellS; theni what was the reason he had sucli good
thoughts of them : He dpes pot say, that it was because they
had given him a good account of a work of God upon their
souls, and talked very experimentally ; but it was their
work and labor of love ; "for God is not unrighteous, , to
forget your work and labor of love, which ye have shewed
towards his name, in that ye have ministered to the saints,
and do minister." And the same apostle speaks of a faithful
serving of God in practice, as the proper proof to others of
men's loving Christ above all, and preferring his honor tp
their private interest, Phil. ii. 21, 22, "For all seek their
ipwn, not the things which are Jesps Christ's ; but ye knp'w

35S RELtGIOUS AFFECTIONS.
the proof pf him, that as a son with tbe Father, he hath
served with me in the gospel." So the Apostie John expres
ses the same, as the ground.of his good opinion of Gains, 3
John 3—^6. " For I rejoiced greatly when the brethren came
and testified of the truth that is in thee." But how did the
brethren testify of the ¦ truth that was in GaiuS ? And how
did the apostle judge of the. truth that was in him ? It was
not because they testified that he had given them a good
account of the steps of his experiences, and talked like one
that felt what he said, and had the very language of a Christ
ian : But they testified, " that he walked in the truth ; as it
follows, even as thou walkest in the truth. I have no greater
joy than to hear that my children walk in the truth. Belov»
ed, thou dost faithfully whatsoever thou dost to the brethren
and to strangers ; which have borne witness of thy chari
ty before the church," Thus the apostle explains what the
brethren had borne witness of, when they came and testified
ofhis walking ih the truth. And the apostle seems in this
same place, to give it as a rule to Gaius how he should judge ¦
of others ; in verse 10, he mentions ene Diotrephes, that did
not carry himself well, and led away others after him ; and
then in the llth verse, he directs Gdus to beware of such,
and not to follow them ; -and gives him a rule whereby he
may know them, exactly agreeable to that rule Christ bad
given before, « by their fruits ye shall know them ;" says
the apostle, "beloved, follow not that which is evil, but that
which is good. He that doth good, is of Gpd ; but he that
doth evil, hath not seen God.'' And I would further ob
serve, that the Apostle James, expressly comparing that way
of shewing Others our faith and Christianity by our practice
or works, with other ways of shewing our faith without
works, or not by works, does plainly and abundantly prefer
the former, James ii, 18. ' " Yea, a man may say, thou hast
faith, and I have works ; shew me thy faith without thy
works, and I will shew thee my faith by my works." A
manifestation of our faith ¦without works, or in a way diverse
from works, is a manifestation of it in words, whereby a man
professes faith. As the apostle says, verse 14, « What
doth it profit, my brethren, thpugh a man say he hath

RELIGIOUS AFFECTIONS. SST
faith ?" Therefore here are two ways of manifesting to our
neighbor what is in our hearts ; one by what we say, and
the other by what we do. But the apostle abundantly pre
fers the latter as the best evidence. New certainly all ac-
cpunts we give of ourselves in words, our saying that we
have faith, and that we are converted, and telling the man
ner how Ave came to have faith, and the steps by which it
was wrought, jmd the discoveries and experiences that ac
company it, are still but manifestmg Pur faith by what we
say ; it is but shewing nur faith by our wprds ; which the
apostle speaks of as falling vastly short pf manifesting of it
by what we do, and shewing our faith by our works.
And as the scripture plainly teaches, that practice is the
best evidence of the sincerity of professing Christians ; so
reason teaches the same thing. Reason shews, that men's
deeds are better and more faithful interpreters of their minds,
than their words. The common sense of all mankind, through
all ages and nations, teach es them to judge of men's hearts
chiefly by their practice, in other matters ; As, whether a
man be a loyal subject, a true lover, a dutiful child, or a faith
ful servant. If a man profess a great deal of love and friend
ship to another, reason teaches all men, that such, a profession
is not so great an evidence of his being a real and hearty
friend, as his appearing a friend in deeds ; being faithful and
constant to bis friend in prosperity apd adversity, ready to lay
out himself, and deny himself, and sufier in his personal inter
est, to do him a kindness. A'' wise man will trust to such ev
idences of the sincerity of friendship, further than a thousand
earnest professions and solemn declarations, and most aflfec-
tionate expressions of friendship in words. And there is equal
reason, why' practice should also be looked upon as the best
evidence of friendship towards Christ. Reason says the same
that Christ said, in John xiv. 21. "He that hath my com
mandments, and keepeth them," he it is that loveth ipe."
Thus if we see a man, who in the course of his life seems to
follow and imitate Christ, and greatly to exert and deny him
self for the honor of Christ, and to promote his kingdom and
interest in the world ; reason teaches, that this is an evidence

338 RELIGIOUS AFFECTIONS.
of love to Christ, more to be depended on, than if a man only-
says he has loye to Christ,, and tells of the_ inward experiences
be has had of love to him, what strong love he felt, and ho'W;
his heart was drawn out in love at such and such a time, when
it may be there appears bpt little imitation of Christ in his
behavior, and he seeips backward tp do any gl'eat matter fer
him, or to put himself oul of his way for the promoting of his
kingdom, but seems to be apt to excuse himself, whenever lie.
is called tp deny himself for Christ. So if a man, in declaring
his experiences, tells how he found his heart weaned from thp
* world, ahd saw the vanity of it, so that all looked as nothing
to him, at such and such times,, and professes that he giye^
up all to God, and calls heaven apd earth to witness to it ; but
yet in his practice is violent in pursuing the world, and whE^t
he gets be keeps close, is exceeding loth to part with much
of it to charitable and pious uses, it comes from him almost
like his heart's blood. But there is anpther professing Christs
ian, that says not a great deal, yet in his behavior appears.
ready at all times to forsake the world, whenever it stands in
the way of his duty, and is free to part with it at any time, to
promote religion .and the good of his fellow creatures. Jlea-
son teaches, that the latter gives far the mpst credible mani
festation pf an heart weaned from the world. And if a map,
appears to walk humbly before God and men, apd tp be of a
conversation that savors of a broken heart, appearing patienf
and resigned to God under affliction, and meek in his behay.^
ior amongst men ; this is a better evidence of humiliation,
than if a person only tells how great a sense he had of his
own unworthiness, how he was brought to lie in the dust, and
was quite emptied of himself, and see himself nothing and
all over filthy and abominable, &c. 8cc. but yet acts as if he
looked upon himself one of the first and best of saints, and by
just right the head of all the Christians in the town, and. is
assuming, selfwilled, and impatient of the least contradiction
or opposition ; we may be assured in such a case, that a man's
practice comes from a lower place in his heart than his pro
fession. So (to mention no more instances) if a professor of
Christianity manifests in his behavior a pitiful tender spirit

RtLIGIOUS AFFECTIONS. SS9
ttowards others in calamity, ready to bear their burdens with
them, willing to spend his substance for them, and to suffer
many inconveniences in his worldly interest to promote the
good of others' souls and bodies ; is not this a more credible
manifestation of a spirit of lote to men, than only a man's tell
ing what love he felt to others at certain tiiheS, how he pitied
their souls, how bis soul waS in travail for them, and how he
felt a hearty love and pity to his enemies ; when in his be
havior he seems to be of a very selfish spirit, close and nig
gardly, all for himself, and none for his neighbors^ and per
haps envious and contentious ? Persons in a pang of affection
may think they have a willingness of heart for great things,
to do much and to suffer much, and so may prpfcss it very ear
nestly and confidently, when really their hearts are far from
it. Thus many in their affectionate pangs, have thought
themselves willing to be damned eternally for the glory of
God. Passing affections easily produce words ; and words
are cheap ; and godliness is more easily feigned in words
than in actions. Christian pi-actice is a costly, laborious thing.
The selfdenial that is required of Christians, and the narrow
ness of the way that leads to life, does not consist in words,
bitt in practice. Hypocrites may much more easily>be brought
to talk like saints, than to act like saints.
Thus it is plain, that Christian practice is the best sign or
manifestation of the true godliness of a professing Christian,
to the eye of his neighbors.
But then the following thing should be well observed, that
this matter may be rightly understood.
First, it must be observed, that when the scripture speaks
of Christian practice, as the best evidence to others, of sincer
ity and trutii of grace, a profession of Christianity is not ex
cluded, but supposed. The rules mentioned, were rules giveii
to the fpllowers of Christ, to guide them in their thoughts of
professing Christians, and those that offered themselves asj
some of their society, whereby they might judge of the truth
of their pretences, and the sincerity of the profession they
made_; and not for the trial of Heathens, or those that made
no pretence to Christianity, and, that Christians had nothing

S60 RELIGIOUS AFFECTIONS.
to do witli. This is as plain as is ppssible in that greJkt rpIW
which Christ gives in the 7th of Matthew. " By their fruits ye
shall knpw them." He there gives a rule how tP judge of
fhpse that professed 'to be Christians, yea that made a very
high professipn, false prophets, " who cpme in sheep's clotlw
ing, as ver. 15." So it is edso with that of tbe Apostle James,'
chapter ii, 18. « Shew me thy faith without thy works, and
I will shew thee my faith by my works." It is evident, that
both these sorts of persons, offering to give these diverse ey.*
idences of their faith, are professors of faith : This is implied
in their offering each of them to give evidences of the faith
they professed. And it is evident by the preceding Versesy
that the apostle is speaking of professors of faith in Jesus
Christ. So it is very plain, that the Appstle John, in those
passages that have been observed in his third epistle, is speak-f
ing of professing Christians. Though in these rules, the
Christian practice of professors be spoken of as the greatest
and most distinguishing sign of their sincerity in their pro
fession, much more evidential than their profesSiep itself y
yet a prpfession of Christianity is plainly presupposed : It is-
not the main thing in the evidence, nor any thing distinguish- ;
ing in it ; yet it is a thing requisite and necessary in it. A&'
the haying an animal body, is not any thing distinguishing of
a man, from other creatures, and is not the main thing in the*
evidence of humap nature, yet it is a thing requisite and nec
essary in the evidence. So that if any man should say plafti-*
ly that he was not a Christian, and did not believe that Jesus
was the, Son of God, or a person sent of God ; these rules of
Christ and his apostles do not at all oblige us to look upotv
him as a sincere Christian, let his visible practice and virtues
be what they vrill. And not only do these rules take no place
with respect to a man that explicitly denies Christianity, and
is a professed Deist, Jew, Heathen, or open Infidel ; but also'
with respect to a man that only forbears to make a profession
of Christianity ; because these rules were given us to judge
of professing Christians only : Fruits must be joined witb
open flowers ^ bells and pomegranates go together.

kELIGIOUS AFFECTIONS. 36 1
But here will naturally arise this inquiry, viz. when may a
inan be said to profess Christianity, or what profession may
properly be called a profession of Christianity ?
I answer in two things.
1 . In order to a man's being properly said to make a pro
fession of Christianity, there miist undoubtedly be a profes
sion of all that is necessary to his being a Christian, or of so
much as belongs to the essence of Christianity. Whatsoever
is essential in Christianity itself, the profession of that is
essential in the pirofession Of Christianity. The profession
must be of the thing professed. For a man to profess Christ ¦¦
ianity, is for him to declare that be has it. And therefore so
much as belongs to a thing, so as to be necessary in order to
its being truly denominated that thing ; so much is essential
to the declaration of that thmg, in order to its being truly de^-
nominated a declaration of that thing. If we take only a part
of Christianity, and leave but a part that is essential to it, what
we take is not Christianity ; because something that is of the
essence of it is wanting. So if we profess only a part, and
leave out a part that is essential,*, that which we profess is not
Christianity. Thus, in order to a profession of Christiani
ty, vve must profess that we believe that Jesus is the Messiah j
for this reason, because such a belief is essential to Christian-',
ity. And so we must profess, either expressly or implicitly,
tdat Jesiis satisfied for our sins, and other essential doctrines
of the gospel, because a belief of these things also is essen
tial to Christianity. But there are other things as essential to
religion, as an orthodox belief; which it is therefore as nee-,
essary that we should profess, ih order to our being truly said
to profess Christianity. Thus it is essential to Christianity
that we repent of bur sins, that we be convinced of our own
sinfulness, and that we are sensible we have justly exposed
Ourselves tp God's wrath, ahd that our hearts do renounce all
sin, and that 'we do with our ¦vvhole hearts embrace Christ as
oiir only Saviour ; and that ¦we love him above all, and are will-'
ing fpr his sake to forsake' all, and that we do give up ont^
selves to be eliiirely and fbr ever his, &c. Such things as
these do as much belong tP the essence pf Christianity, as tbe
Vot, IV. S X

S62 RELltilOUS AFFECTIONS. *<
belief of any of the dectrines pf the gpspel : And therefpre
^e prpfessipn pf them dpes as niuch belpng tp a Christian
prpfessipn. Not that ih order to a being professing Christ
ians, it is necessary that there should be an explicit profession
of every individual thing that belongs to Christian grace, or
¦Virtue : But certainly, there mtist be a prpfessipn, either ex
press or implicit, of lyhat is of the essence of religion. An'd
as to those things that Christians shpuld express in their prpi
fession, we ought to be guided by the precepts of Gpd's word,
or by scripture examples of public professions of religion,
God's people have made from time to time. Thus they
ought to profess their repentance of sin : As of old, ¦when per
sons ¦v^ere initiated as professors, they came confessing their
sins, manifesting their humiliation for sin, Matth, iii. 6. And
the baptism they^were baptized with, was called the baptism
of repentance, Mark i. 3. And John, ¦when he had baptized
them, exhorted them to bring forth fruits meet for repentance,
Matth. iii. 8. i. e. agreeable to that repentance which they
had professed ; encouraging them, that if they did so, they
should escape the ¦vvrath to corhe, and be gathered as wheat
into God's garner, Matth. iii. 7, 8, 9, 10, 12. So the Apos
tle Peter says to the Jews, Acts ii. 38. « Repent, and be bap
tized :" Which shews, that repentance is a qualification that
must be visible in order to baptism ; and therefore ought to
be publicly professed. So when tbe Jews that returned from
capti'vity, entered publicly into covenant, it was with confes
sion, or public confession of repentance of their sins, Neh. ix.
2. This profession of repentance should include or imply a
profession of conviction, that God would be just in our dam
nation : See Neh. ix. 33, together with ver, 35, and the be
ginning of the next chapter. They should profess their faith
in Jesus Christ, and that they embrace, Christ, and rely upon
him as their Saviour, with their whole hearts, and that they.do
joyfully entertain the gospel of Christ. Thus Philip, in order
to baptizing the eunuch, required that he should profess that
he believed witb all his heart : And they that were received
as visible Christians, at that great outpouring of the Spirit,
which began at the day of, Pentecost, appeared gladly to re
ceive the gospel. Acts ii. 41, " Then they that gladly receiv-

RELIGIOUS AFFECTIONS. g«|
.ed the word, were bapti;zed j and the same day fliere were
added unto them abput three thousand spub." They shpuld
profess that they rely on Christ's righteousness pnly, and
strength ; .and that they are devpted tp him) as their only
Lord and Saviour, and that they rejoice in him as their only
righteousness and portion. It is foretoMj that all nations shall
be brought publicly to make this profession, Isa. xiv. 22, to
1 the end : " Look unto me, and be ye saved, all the ends of the
earth ; for I am God, and there is none else. I have sworn
by myself, the word is gone put pf my mputh in rightenus-
ness, and shall ppt return, that unto me every knee shall bow,
every tongue shall swear. Surely, shall one say. In the
Lord have I righteousness apd strength ; even to him shall men
come, and all that are incensed against bim. shall be ashamr
ed- In the Lord shall all the seed of Israel be justified, and
shall glory." They should profess to give up themselves en
tirely to Christ, apd to God through him ; as the children of
'Israel, when they publicly recognized their covenant with
Gpd, Deut. xxvi. 17. « Thou hast avouched the Lord this
day to be thy God, and to walk in his ways, and to keep his
statutes, and his commandments, and Hs judgments, and to
hparken pntp his voice.'' They ought to profess a willingness
of heart to embrace religion with aU its difficulties, and tp
walk in a way of obedience tp Gpd universally and persever
ingly, Expd. xix. 5, and x^iv. 3, 7 . Deut. xxvi. 16, 17, 18,
2 ^ings xxiii. 3, Neh, x. 28, 29. Psal. cxix. 57, 106. They
ought to profess, that all their hearts and souls are in these
.engagements te be the Lprd's and fpr ever tp serve him,
2 Chron. XV. 12, 13, 14.. God's pepple swearing to God, and
swearing by his name, or to his nai|ie, as it might be rendered
(by which seems to be signified their splemnly giving up
themselves tP him in cpvenant, and vnwing to receive him as
their God, and to be entirely his, to obey and serve him) is
spoken of as a duty tp be performed by all God's visible Israel,
Deut. vi.^ 13, and x. 20. Psal. Ixiii, 1 1. Isa. xix. 18. Chap.
xiv. 23, 24, compared with Rom. xiv. 1 1, and Phil. ii. 10, 1 1.
Isa. xlyiii. 1, 2, and Ixv. 15, 16. Jer. iv. 2, and v. 7, and xii,
1,6. IJos, iv. 15, and x. 4. Therefpre, in ordpr to persons

864 RELIGIOUS AFFECTIONS. . <^
being entitled to full esteem and charity, with their neighbors^
as being sincere professors pf Christianity ; by those foremen
tioned rules of Christ and his apostles, there must be a visibly
holy life, with a profession, either expressing, or plainly im^;
plying such things as those which have been now mentioned.
We are to know them by their fruits, that is, we are by their
fruits to know whether they be what they profess to be ; not
that we are to know by their fruits, that they have something '
in them, they do not so much as pretend to.
And moreover,
2, That profession of these things, which is properly callr,
ed a Christian profession, and which must be joined with
Christian practice, in order to persons being entitled to the
benefit of those rules, must be made (as to what appears) un-
derstandingly : That is, they must be perspns that appear to
have been so far instructed in the principles of religioiij as to
be in an ordinary capacity to understand the proper import, of
what is expressed in their profession. For sounds are no sig
nifications or declarations of any thing, any further than men
undersftand the meaning of their own sounds.
But in order to persons making a proper profession of
Christianity, such as the scripture directs tp and such as the
followers of Christ should require, in prder tP the acceptance ,
of the professors with full charity, as of their society; it is
hot necessary they should gi'V^ ^ti account of the particular
steps and 'method, by which the Holy Spirit, sensibly to them.
Wrought and brought about those great essentia! things of
Christianity in their hearts. There is no footstep in the
scripture of any such wav of the apostles, or primitive min
isters and Christians, reqmring any \uch relation, in order to
their receiving and treating others as their Christian breth
ren, to all intents apd purposes, or of their first examining
them, concerning the particular method and order of iheir
experiences. They required of them a profession of the
things wrought'; but no account of the manner of working
was required of them. Nor is there the least shadow in the
scripture of any such custom in the church of God, from Ad
am to the death pfthe Appstie John.

RELIGIOUS AFFECTIONS. 365
«
1 am far from saying, that it is not requisite that pers ons
should give any sort of account of their experiences totheir
brethren. For persons to profess those things wherein the
essence of Christianity lies, is the same thing as to profess
that they experience those things. Thus for persons solemnly
to profess, that, in a full conviction of their own utter sinful
ness, mise ry, and impotence, and totally undone state as in
themselves, and their just desert of God's utter rejection and
eternal wrath, and the utter insufiiciency of their own right
eousness, or any thing in them, to satisfy divine justice, or
recommend them to God's favor, they do entirely depend on
the Lord Jesus Christ, and his satisfaction and righteousness ;
that they do with all their hearts believe the truth of the gos
pel of Christ ; and that in a full conviction of his sufficiency
and perfect excellency as a Saviour, as exhibited in the gospel,
they do with their whole souls cleave to him, and acquiesce
in him, as the refuge and rest of their sOuls, and fountain of
their comfort ; that they repent of their sins, and utterly re-
pounce all sih, and give up themselves wholly to Christ, wil
lingly subjecting themselves to him as their King ; that they
give him their hearts and their whole man ; and are willing
and resolved to have God for their whole and everlasting por
tion ; and ip a dependence on his promises of a future eter
nal enjoyment of him in heaven, to renounce all the enjoy
ments of this vain world, selling all for this great treasure and
future inheritance, and to comply with every command of
God, even the most difficult and self denying, and^ devote
their whole lives to God's service ; and that in forgiveness
of those that have injured them, and a general benevolence
to mankind, their hearts are united tp the people of Jesus
Christ as their people, to cleave to thera and love them as
their brethren, and worship and serve God, and follow Christ
in union and fellowship with them, being willing and resolv
ed tp perform all those duties that belong to them, as mem
bers of the same family of God and mystical body of Christ :
I say, for persons solemnly to profess such things as these, as
, in the presence of God, is the same thing as to profess that

366 RELIGIOUS AFFECTIONS. {\
'M ¦'
Ihey are copscious to, or do experience such things in their
hearts. Nor is it what I suppose, that persons giying an account
of their experience of particular exercises of grape* witb the
times and circumstapces, gives no advantage tp pthers in
forming a judgmept of their s:^te ; or that persons may not
fitly be inqpired of concerning these in some cases, especial
ly cases of great importance, where all ppssible satisfaction
concerning persons^ piety is especially to be desired and
sought after, as ip the case of ordination or approbation of a
minister. It may give advantage in forming a judgment, in
several respects ; and among pthers, in this, that hereby we
may be better satisfied, that the professor speaks honestly and
understandingly, in what he professes ; apd that he does not
make the prpfession in mere formality.
In order to a profession ,o,f Christianity being accepted to
any purpose, there ought to be gpod reason, from ihe circum
stances of the prpfession, to think, that the prpfessor does not
make such a profession put pf a mere customary compliance
with a prescribed form> using words ¦vyithout any distinct
meaning, or in a very lax .and ambiguous manner, as confes
sions of faith are often subscribed ; but that the professor un
derstandingly and honestly signifies what he is conscious of in
his own heart ; othervrise his profession can be pf no signifi
cance, and po more to be regarded than the sound of things
without life. But ipdeed (whatever advantage an account
of particular exercises may give in judging of this) it must
be owned, that the professor having b^en previously thorr
oughly instructed by his teachers, and given gpod proof of
bis sufficient knowledge, together with a practice agreeable
to his profession, is the best evidence of this.
Nor do I suppose, but that, if a person that is inquired of
about particular passages, times, and circumstances of his
Christian experience, among other things, seems to be 'able
to give a distinct account of the manner of his first converr
sion, in such a method as has been frequently observable in
true conversion, so that things seem sensibly and distinctly
to follow one another, in the order of time, according to the

RELIGIOUS AFFECTIONS, 367
order of nature ; it is ah illustrating circumstance, that ampng
other things adds lustre tp the evidence he gives his brethren
bf the truth pf his experiences.
But the thing that I speak pf as unscriptural, is the insist
ing on a particular account of the distinct method and steps,
vvherein the Spirit pf God did sensibly proceed, in first bring
ing the spul intp a state of salvatien, as a thing requisite in
order to receiving a professpr into full charity as a real Christ
ian ; pr SP, as fpr the want of such relation, to disregard
other things in the evidence persons give to their neighbors
of their Christianity, that are vastly mnre important and
essential. Secondly, That we may rightly understand how Christian
practice is the greatest evidence that others can have of the
sincerity of a professing Christian, it is needful that what was
said before, shewing what Christian practice is, should be
borne in mind ; and that it should be considered how far this
may be visible to others. Merely that a professor of Christ
ianity is what is commonly called an honest man, and a moral
man, (i. e. we have no special transgression or iniquity to
charge him with, that might bring a blot on his character)
is no great evidence pf the sincerity pf his profession. This
is not making his light shine before men. This is not that
work and labor of loye shewed towards Christ's name,
which gave the apostle such persuasion of the sincerity of the
professing Hebrews, Heb. vi. 9, 10, It may be so, that we
may see nothing in a man, but that he may be a good man,
there may appear nothing in his life and conversation incon
sistent with his being godly, and yet neither may there be
any great positive eyidence that he is so. But there may be
great positive appearance of holiness in men's visible behavior.
Their life may appear to be a life of the service of Gpd : They
may appear tP follow the example of Jesus Christ, and
come up in a great measure to those excellent rules in the
5th, 6th, and 7th chapters of Matthew, and 12th of Rpmans,
and many other parts of the New Testament : There may be
a great appearance of their being universal in their obedience
to Christ's commands and the rules of the gpspel. They

368 RELIGIOUS AFFECTIONS,
may appear to be universal in the performance of the dutieS
of the first table, manifesting the fear and love of God ; and
also universal in fulfilling rules of love to men, love to saints,
and love to enemies : Rules of meekness and forgiveness,
rules of mercy and charity, and looking not only at our own
things but also at the things of others ; rules of doing good to
men's souls and bodies, to particular persons and to the public ;
rules of temperance and mortification, and of an humble con
versation ; rules of bridling the tongue, and improving it to
glorify God and bless men, shewing that in their tongues is
the law of kindness. They may appear to walk as Christians,
in all places, and at all seasons, in the house of God, and in
their families, and among their neighbors, on Sabbath days
and every day, in business and in conversation, towards friends
and enemies, towards superiors, inferiors, and equals. Persons
in their visible walk may appear to be very earnestly engaged
in the service of God and mankind, much to labor and lay
out themselves in this work of a Christian, and to be very
constant and stedfast in it, under all circumstances and
temptations. There may be great manifestations of a spirit'
to deny themselves, and suffer for God and Christ, and the
interest of religion, and the benefit of their brethren. There
may be great appearances in a man's walk, of a disposition to
forsake any thing, rather than to forsake Christ, and to make
every thing give place to his honor. There may be great
manifestations in a man's behavior of such religion as this,'
being his element, and of his placing the delight and happi
ness ofhis life in it ; and his conversation may be such, that
he may carry with him a sweet odor of Christian graces and
heavenly dispositions, wherever he goes. And when it is thus
in the professors of Christianity, here is an eyidence to others
of their sincerity in their profession, to which all other mani
festations arc not wprthy to be compared.
There is doubtless a great variety in the degrees of evi
dence that professors do exhibit of their sincerity, in their life
and practice ; as there is a variety in the fairness and clear
ness of accounts persons give pf the manner and method of
their experiences : But undoubtedly such a manifestation a»

RELIGIOUS AFFECTIONS. ii^
,ltas been described, of a Christian spirit in practice, is vastly
beyond the fairest and brightest stpry pf particular steps and
passages of experience that evei? was told. And in general, a
manifestation of the sincerity of a Christian prpfessipn in prac
tice, is far better than a rekticiii of experience's. But yet,
Tliirdly, It must be noted,, agreeable to what was former-
iy observed, that no external manifestations and outward ap
pearances whad:soever, that are visible to the world, are infalli
ble evidences Of grace. These manifestations that have been
tneiMionedr are the best that mainkind can have ; and they
are sucb as do oblige Christians entirely to. embrace professors'
as saints, and love them and rejoice in. them as the children
Of God, and are sufficient tt> give thetn as great satisfaction'
toBcerniiiag them^ as ever is needful toi guide them in their
eonducty or foB any purpose that needs to be answered in:
this workl. But nothing that appears to them in theif
A^ghbov, can be suffieient to beget an absolute' certainty con-
terning. the state of bis soul : For they see not his heart,
iipr can they see all his external behavior ; for much of it
is in secret, and hid from the eye of the world ; and it is
Impossible cerlainly to deteriftine how far a man may go in
many external appearances and' imitations of grace, from
Other pi'inciples. Though undnubtedly, i£ pthers cpuld see
*o much of what belpsgs to men's practice, as their pwn cpn-
Sciences may see pf it, it jnight be an infallible eyidence ef
their state,i as will appear from' what foHows.
Having thus considered Christian practice as the best
evidence of title sincerity of professprs tP pthers,, I now pro
ceed, 2. To. observe,, that the spripture also speats- of Christiaft
practice as a- elistinguishing and sure evidence of grace to
persens' own consciences. This: is very plain in 1 John ii. Si
« Hereby we do know that we know him, if we keep his
eomma»dmeBts.'* And tbe testimony of our consciences,
with respect to otir good deeds, is spoken of as that which-
may give us assurance of our own godliness, I John iii, 18j
19. " My little childirep, let us not love in word, neither in
tongue, but' in deed, and in truth. And hereby we know
Vol. IV, 2 Y

S?a RELlGtOlJS AFFECTlO:bJS,
that we are of the truth, and shall assure our hearts be'fei'i!?
him." And the Apostie Paul, in Heb. vi. speaks of the work
and labor of loA-e, of the Christian Hebrews, as that which
both gave him a persuasion that they had something above
the highest common illuminations, and also as that evidence
which tended to give them the highest assurance of 'hope
concerning themselves, verse 9, &c. " But, beloved, we ar6
persuaded better things of you, and things that accompany
salvation, though we thus speak. For God is not unright
eous, to forget your work and labor of love, which ye have
shewed toward his name, in that ye have ministered to his
saints, and do minister. And we desire that every one of
you do shew the same diligence, to the fiill assurance of hppe
untp tbe end." Sp the appstle directs the Galatians to ex
amine their behavior or practice, that they might have re
joicing in themselves in their own happy state, Gal. vi. 4.
" Let every man prove his own v/ork, so shall he have re
joicing in himself, and not in another." And the psalmist
says, Psal. cxix. 6, " Then shall I not be ashamed, when I
have respect unto all thy commandments ;" i. e. then I shall
be bold, and assured, and stedfast in my hope. And in that
of our Saviour, Matth. vii. 19, 20. « Every tree that bring- ':
eth not forth good fruit, is hewn down and cast into the
fire. Wherefore by their fruits ye shall know them."
Though Christ gives thisy firstly, as a rule by which we
should judge of others, yet in the words that next follow he
plainly shews, that he intends it also as a rule by which we
should judge ourselves ; " Not every one that saith unto me,
Lord, Lord, shall enter into the kingdom of heaven ; but he
that doth the will of my Father which is inieaven." Many
will say to me in that day. Lord, Lord, &c  And then
¦will I profess unto them, I never knew you : Depart from
me, ye that work iniquity. Therefore, whosoever heareth
these sayings of mine, and doth them, I will liken him unto
a wise man which built his house upen a rock —  And
every one that heareth these sayings of mine, and doth them
pot, shall be likened uptp a fpolish man which built his hpusc

RELIGIOUS AFFECTIONS. 871
lipon the sand," I shall have occasien tp mentinn pther texts
that shew the same thing, hereafter.
But fpr the greater clearness in this matter, I would, first,
shew how Christian practice, doing good works, or keeping
Christ's commandments, is to be taken, when the scripture
represents it as a sure sign to our own consciences,^ that we
are real Christians. And, secondly, will prove, that this is
the chief pf all evidences that men can have pf their Pwn
sincere gpdliness.
First, I wpuld shew hew Christian practice, or keeping
Christ's commandments, is to be taken, when the scripture
represents it as a sure evidence to pur pwn cppsciences, that
we are sincere Christians,
And here I woiild observe, that we cannot reasonably
suppose, that when the scripture in this case speaks of gppd
¦wprks, gpod frpit, and .keeping Christ's commandments, it
has respect merely to what is external, or the motion and
action of the body without including any thing else, having
no respect.to any aim or intentipn pf the agent, or any act
of his understanding or will. For CPpsider men's actions so,
and they are no more good works or acts pf obedience, than
the regular motions of a clock ; nor are they considered as
the actions of the man, nor any human actions at all. The
actions of the body, taken thus, are neither acts pf obedience
nor disobedience, any more than the motions of the body
in a cpnvulsipn. But the pbediepce and fruit that is sppken
of, is the pbedience and fruit pf the man ; and therefpre npt
only the .acts of the body, but the obedience of the soul, con
sisting in the acts and practice of the soul. Not that I sup
pose, that when the scripture speaks, ip this case, of gracious
works, and fruit and practice, that in these expressions are in
cluded all inward piety and holiness of heart,- both principle
and exercise, both spirit and practice : Because then, in these
things beipg given as signs of a gracious principle in the
heart, the same thing would be given as a sign of itself, and
there would be no distinction between root and fruit. But
only the gracious exercise, and hcly act pf the soul is meant,
jipd giyep as the sign pf the holy pripciple and" good estate,

srs RELIGIOUS AFFECTIONS.
Neither is every kind of inward exercise of grace meant |
but the practical exercise, that exercise of the soul, and exr
ertion of Inward hpliness, which there is in an obediential
act ; or that exertion of the mind, and act of grace, which
issues and terminates in what they call the imperate acts of
the will ; in which something is directed and commanded by
the soul to be done, and brought to pass in practice.
Here, for a clearer understanding, I would observe, that
there are two kinds of exercises of grace. 1. There are those
that some call immanent acts; that is, those exercises of
grace that remain within the spul, that begin and are ter
minated there, withput any immediate relatipn to any thing
tp be done outwardly, or to be brought to pass in practice.
Such are the exercises pf grace, which the saints often have
in contemplation ; when the exercise that is in the hearty
docs not directly proceed to, or terminate in any thing be.^
yond the thoughts of the mind ; however they may tend to
practice (as all exercises pf grace do) more remotely. 2.
There is another kind pf acts of grace, that are more strictly
called practical, or effective exercises, because they immedi'-
ately respect something to be done. They are the exertions
pf grace in the commanding acts of the will, directing the
outward actions. As when a saiftt gives a cup of cold
water to a disciple, 'in and from thp exercise of the
grace of charity ; or voluntarily endures persecution
in the way of his duty ; immediately from the ex
ercise of a supreme love to Christ. Here is the exertion
pf grace producing its eflect in outward actions. These ex
ercises of grace are practical and productive of good works,-
r«ot only in this sense, that they are of a productive nature,
(for so are all exercises of true grace) but they are the produc
ing acts. This is properly the exercise ef grace in the act of
the will ; and this is properly the practice pfthe soul. And the
soul is the immediate actor of Po other practice but this ; the
¦motipns of the body follow from the laws of union between
the soul and body, which God, and not the soul, has fixed
and does maintain. The act of the soul and the exercise of
grace, that is exerted in tbe performance of a good work, i^

RELIGIOUS AFFECTIONS. 3^3
Hae good wprk itself, so far as the soul is ccncerned in it, or
¦SP far as it is the spul's gppd work. The determinations of
the will are indeed our very actions, so far as they are prpp-
«rly purs, as Dr. Doddridge pbserves.* In this practice of
the spul is included the aim and intention of the soul, which
is the agent. For net pnly shpuld we not Ipok pn the mo
tipns pf a statue, dping justice pr distributing alms by docfc-
wprk, as any acts of obedience to Christ in that statue "; but
neither would any body call the voluntary actions of a man,
¦externally and materially agreeable to a command of Chiist,
by the name of obedience to Christ, if be had never heard of
Christ, or any of his commands, or had no thought of his
commands in what he did. If the acts of obedience and
¦good fruit spoken of, be looked upon, not as mere motions
«of the body, but as acts of the soul; the whole exerci^se of
the spirit of the mind, in the action must be taken in, with
the end acted for, and the respect the soul then has to God,
&c. otherwise they are no acts of denial of ourselves, or obe
dience to God, or service done to him, but something else.
Such effective exercises of grace as these that I have now
described, many of the Martyrs have experienced jp a high
degree. And all true saints live a life of such acts of grace
as these ; as they all live a life of gracious works, of Which
these operative exertions of grace are the life and soul.' And
this is the obedience and fruit that God mainly looks at, as
he looks at the soul, more than the body ; as much as the
soul, in the constitution of the human nature, is the superior
part. As God looks at the pbedience and practice of the
Mian, he looks at the practice of the soul ; for the soul is the
man in God's sight, " for the Lord seeth nnt as man seeth,
for he looketh on the heart."
And thus it is, that pbedience, gppd works, gppd fruits, are
to be taken, when given in scripture as a sure eyidence to our
own consciences of a true principle of grace : Even as includ
ing the obedience and practice of the soul, as preceding and
goA'erning the actiens nf the bpdy. When practice is given
« Scripture Doctrine of Salvation, Sermon I, p. 1 1.

jsr4 RELIGIOUS AFFECTIONS.
in scripture as the main evidence to others o'f our true Christr
ianity, then js meant that in our practice which is visible t9
them, even our outward actions : But when practice is given,
as a sure evidence of our real Christianity to our own conscienf'
ces, then is meant that in our practice which is visible to our
own consciences ; which is not only the motion of our bodies^
but the exertion of the soul, which directs and commands
that motion ; which is more directly and immediately under .
the view of our own consciences, than the act of the body.
And that this is the intent of the scripture, not only dpes the
nature and reason of the thing shew, but it is plain by the
scripture itself. Thus it is evident, that when Christ, at the
conclusion of his sermon on the mount, speaks of doing or
practising those sayings ofhis, as the grand sign of professors
being true disciples, without which he likens them to a man
that built his house upop the sand, and with which, to a man
that built his house upon a rock ; he has a respect, not only to
the outward behavior, but to the inward exercise of the mind
in that behavior ; As is evident by observing what those pre
ceding sayings of his are that he refers to, when he speaks of
our doing or practising them ; and we shall find they are siich
as these : " Blessed are the poor in spirit ; blessed are they
that mourn ; blessed are the meek ; blessed are they that do
hunger and thirst after righteousness ; blessed are the merci
ful; blessed are the pure in heart ; whosoever is angry with
his brother without a cause, &c. wbpspever looketh on a wo
man to lust after her, fee. love your enemies ; take no thought
for your life," and others of the like nature, which imply in
ward exercises : And when Christ says, John xiv. 2. " He that
hath my commandments, and keepeth them, he it is that lov
eth me ;" he has evidently a special respect, to that command
several times repeated in the same discourse (which he calls
by way of eminence, his commandment) that they should
love one another, as he had loved them (sea chap. xiii. 34, 35,
and chap. xy. 10, 12, 13, 14.) But this command respects
chiefly an exercise of the mind or heart, though exerted in
practice. So when the Apostle John says, 1 John ii. 3.
" Hereby we do know that we know him, if we keep his com-

RELIGIOUS AFFECTIONS. ^75^
ftjandments ;" he has plainly a principal respect to the same
command, as appears by what fpllpws, ver. 7  U, and 2d
Epist. ver. 5, 6, and when we are teld ip scripture that men
shall at the last day bc judged accprding tP their works, and
all shall receive according to the things done in the body ; it
is not to be understood only of outward acts ; for if so, why is
God so often spoken of as searcliing the hearts and trying the
reins, " that he may render to every one according to his
works ? As Rev. ii. 23. And all the churches shall knpw
tbat I am he whieh searcheth the reins and hearts ; and I
will give untp every one according to his works, Jer. xvii. 9,
10. " I the Lord search the heart, I try the reins, even to
givO every man acccording to his ways, and according to the
fruit of his doings/' But if by his ways, and the fruit of his
doings, is meant only the actions of his body, what heed of
searching the heart and reins in order to know them ? Heze-
- kiah in his sickness pleads his practice as an evidence of his
title to God's favor, as including not only his outward actions,
but what was in his heart, Isa. xxxviii. 3.- " Remember now,
O Lord, I beseech thee, how I ha've walked before thee in
truth, and whh a perfect heart/'
Though in this great evidence of sincerity that the scrip
ture gives us, what is inward is of greatest importance ;• yet
what is outward is included and intended, as coimected with
the practical exertion of grace in the will, directing and com
manding the actions of the body. And hereby are effectu al
ly cut off" all pretensions that any man can have to evidences
of godHness, who externally lives wickedly ; because the
great evidence lies in that inward exercise and practice of the
soul, which consists in the acts of tbe will, commanding out
ward acts. But it is known, that these commanding acts pf
tbe will are not pne way, and the actions of the bodily organs
another : For the unalterable law of nature is, that they should
be united, as long as soul and body are united, and the organs
are not so destroyed as to be incapable of those motions that
the soul' commands. Thus it would be ridiculous for a man
to plead, that the commanding act of his will was to go to the
public Avorship, while his feet carry bim to a tavern pr brpthel-

^n RELIGIOUS AFFECTIONS.
house ; or that the commanding act of his will was to giyg
such a piece of money he had in his hand to a poor beggary
while his hand at the same instant kept it back, and held ii
last. Secondly, I proceed tO shew, that Christian practice, takelii^
in the sense tliat has been explained, is the chief of all the
evidences of a saving sincerity in religion, to the consciencesi
' of the professors of it ; much to be preferred to the; method
of the first convictions^ enlightenings^ -and comforts in con
version, or any immanent discoveries or exercises of grace'
¦whatsoever, that begin and end in contemplation,* The eviw
dence of this appears by the following arguinents;
Argumbn^t I  Reason plainly shews, that those things'
Which put it to the proof what men will actually cleave to and
prefer ih their practice, ¦vvhen left to follow their own choice"
and inclinations, are the proper trial what they do really pre-
fei* in their hearts. Sincerity iri religion, as has been observ
ed already, consists in setting GOd liighest in the heart, in'
choosing him before other things, in haying a heart to sell all,
for Christ, &c. But a man's actions are the proper trial ¦vvhat '
a man's heart prefers. As for instance, when it is so that God
and other things come to stand in competition,, God is as it,
were set before a man on one haPd, and his worldly interesC
or pleasure on the other (as it often is so in the course of a
man's life) his behavior in such case, in actually cleaving tor
the one and forsaking tbe other, is the proper trial Which he
prefers. Sincerity consists in forsaking all for Christ ih
heart ; but to forsake all for Christ in heart, is the very same
thing as to have an heart to forsake all for Christ ; but cer--
tainly the proper trial whether a man- has an heart to, forsake
all for Christ, is his being actually put to it, the having Christ
* " Look upon John, Christ's beloved disciple and bosom companion f
He had received the anointing to know h^m that is true, and he knew that he
knew him, i John ii. 3. But how did he know that ? He might be deceiv
ed ; (as it is strange to see what a melancholy fancy will do, and the effects
of it ; as honest men are reputed to have weiik brains, and never saw the
depths of the secrets of God) whft is his last proof ? " Because we keep his
commandmeats." Shepari's Parable, futl. p. i^i, '

MeLIGIOUS AFFECTIONS. ^ 377
HM other things coriaing in competition, that he must actually
or practiciJly cleave to one and forsake the other. To for
sake all for Christ in heart, is the same thing as to haVe d
heart to forsake all for Christ when called tp it : But the high
est proof to ourselves and others, that we have an heart tp for
sake all fpr Christ when called tP it, is actually dping it ¦vi'hen
Called to it, or so far as called to it. To fijllow Christ in heart
is to have an heart to follow him, To-deny ourselves in heart for
Christ, is the same thing as to havfe an heart to deny oufselves
for him in fact, "Ighe main and most proper proof Of a man's
having an heart to any thing, concemihg which he is at liber
ty to follow his own inclinations, and either to do or not to do
&s he pleases, is his doing of it. When a tnan is at liberty
whether to speak or keep silence, the most proper evidence
bf his having an heart to speakr is his speaking. When a
man is at lib^,ty whether to walk or sit Still, the proper proof
bf bis having' an heart to walk,, is his walking. Godliness con-^
sists not in an heart to intend to do the will of God, but in
an heart to do it-. The children of Israel in the wilderness'
iiad the former, of whom we read, Deut. v, 27, 28, 29. " Go
thou near, and hear all that the Lord our God shall say ; and'
speak thou unto us all that the Lord our God shall speak untof
fliee, and we will hear it, and do it. And the Lord heard the
¦toice of your words, ¦when ye spake unto me ; and the Lord
said unto me, I have heard the voice of the ¦^^ords of this peo-"
pie, which they have spoken rihto thee ; they have well said
all that they hate spoken; O that there were such an heart
ih them, that they would feaf me and keep all my command'*
ments always, that it might be well with them, and with thfeif
children for ever !" The people manifested that they had al
heart tp intend tP keep Gpd's cpmmamdments, and to be vdry
forward in thOse intentiens ; but God manifests, that this was
far from being the thing that he desired, wherein true godli.»
iiesA consists, even an heart actually to keep thera,"
It is therefore ejiceedipgly absurd, and even ridicUlOus, for
any to pretend that they have a gppd heart, while they live"
a wicked life, er dp not bring fprth the fruit of universal holi
ness in their practice. For it is proved in factj that sucb men
Vol.. IV. 2Z

sn RELIGIOUS AFFECTIONSi
do not love God above all. It is foolish to dispute againsg
plain fact and experience. Men that live in ways of sin, and
yet flatter themselves that they shall go to heaven, or expect
to be received hereafter as holy persons, without a holy prac
tice,' act as though they expected to make a fool of their Judge,
Which is implied in what the apostle says (Speaking of men's
doing good works and living an holy life, thereby exhibiting'
evidence of their title to everlasting life) Gal, vi. -7. " Be
not deceived ; God is not mocked ; for whatsoever a man
Soweth, that shall he also reap." As mucfcas to say, " Do not
deceive yourselves with an expectation of reaping life ever
lasting hereafter, if ypu do- not spw tP the spirit here ; it is in
vain to think that God will be made a fppl pf by you, that he
will be shammed andbaflled with shadows instead of substance,
and with vain pretences, instead of tbat gppd fruit which he
expects, when the contrary to what you pretend appears plain
ly in your life, before his face." In this manner the word
mock is sometimes u^sed in scripture. Thus Delilah says to
Sampson, " behold thou hast mocked me, and told me lies."
Judges xvi. 10,. 13, i. e. " Thou hast baffled me, as though
you would have made a fool of me, as if I might be easily
turned off with any vain pretence, instead of the truth." So'
it is said that Lot, when he told his sons in law that God would
destroy that place, « be seemed as pne that mpckedj tP his
sons in law." Gen. xix. 14. L e. he seemed as one that
would make a game of them, as thpugh they were such cred-
uIpus fools as to regard such bugbears. Bat the great ^Judge,
whose eyes are as a flame of fire, will not be mocked or baffled
with any pretences, without a holy life. If in his name men
have prophesied and wrought .miracles, and have had faith, so
that they could remove mountains, .and cast out devils, and
however high their religious affections have been,.however
great resemblances they have had of grace, and though their
hiding place has been so dark and deep, that no human skill
nor search could find them out ; yet if they are workers or
practisers of iniquity, they cannot hide their hypocrisy from ¦
their Judge : Job. xxxiv. 22. " There is no darkness, nor
shadow of death, where the workers of iniquity may hide

RELIGIOUS AFFECTIONS, 379
themselves/' Would a wise prince suffer himself to be fppl-
' ed and baffled by a subject, who should pretend that he was
a loyal subject, and should tell his prince that he had an en
tire affection to him, and that at such and such a time he had
experience of it, and felt his affections strongly working to
wards him, and should come expecting to be accepted and re
warded by his prince, as one ef his host friends on that ac
count, though he lived in rebellion against him, following
some pretender tp his crpwn, and from time to time stirring
up sedition against 'him ? Or would a master suffer himself to
be shammed and gulled by a servant, that should pretend to
great experiences of love and honor towards him in 'bis heart,
and a great sense ,pf his wprthiness and kindness te him, when
at the Same time he refused to obey him, and he cpuld get
•np service dpne by him ?
Argument II  As reaspn shews, that thpse things which
occur in the cpurse pf life, that put it to the proof whether
men will prefer God to other things in practice, are the prop
er trial of the uprightness and sincerity of their hearts ; so the
same are represented as the proper trial of the sincerity pf
prpfessors in the scripture. There we find that such things
are called "by that very name, trials or temptations (which I
before observed are both words of the same signification.)
;The things that put it to the proof, whether men will prefer'
God to other things in practice, are the difficulties of religion,
or those things yyhich occur that make the practice of duty
difficult and cross to other principles beside the love of God ;
because in them, God and other things are both set befpre
men tpgetber, fpr their actual and practical choice ; apd it
comes to -this, that we cannot hold to both, but one or the
other must be forsaken.. And these things are all Pver the
scripture called by tbe name of trials or proofs.* And they
are called by this name, because hereby professors are tried
* 2-Cor. viiii 1, Heb. xi, 36. 1 Pet. i. 7. Chap. iv. 12. Gen. xxii, 1.
Dent. viii. X, 16. Chap, pciii, 3. Exod. xv, 25. Chap, xvi, 4. Judges
ii. Z2. Chap. iii. 1, 4. Fsal, Ixvi. 10, 11, Can, xii, le. Rev. iii. lO.
Job. xxiii. 10. Zech, xiii. 9, James L la. Rev, ii. i^O. Luke viii. 1^
¦4,0 ts XX. 19. James i. 2, 3. * Pet, i, 6,

|§0 RELIGIOUS AFPECTIQM8.
and proved of what sort they bcj whether they be i'eally »hat
they profess apd appear to be ; and because in them, the rer
ality of a supreme love to God is brought to the test of exper
iment and fact ; they are the proper proofs in v/hich it is tru
ly determined by experience, whether men have a thorough
disposition of heart to cleave to God or no, Peut. viii. 3,
" Ar.d thou shalt remember all the w»y which the Lord thy
God leu thee these forty years in the wilderness, to humblQ,
thee, and to prove theq, whether thop woul.dest keep his comr
mandments or no, Judges ii, 21, ^2; I also will npt hence^
forth drive out ahy from before- them, of the nations which
Joshua Ifeft when de died ; that through them I may prove
Israel, whether they wiH keep the. way of the Lord, So chap,
iii. 1,4, and Exod. xvi. 4.
The scripture, when it calls these difiiculties pf religipp
by tlie name of temptations or trials, explains itself to mean
thereby the trial or expeiiment of their faith, James i. 3, 3,
"My brethren, count it all joy when ye fall into divers temptar
tions ; knowing this, that the trying of your faith worketh pa
tience. 1 Pet. i. 6, 7. Now, for a season ye are in heaviness,
through manifold temptations ; that the trial of your faith be
ing much more precious than of gold," &c. Sq the Apostle
Paul speaks of that expensive duty of parting with Pur spb-
stanp e tp the poor, as the proof of the sincerity of the love pf
Christians, 2 Cor. viii. 8. And the difficulties of religion are
often represented in scripture, as being the trial of prpfessors,i
in the same manner that the furnace is the proper trial pf gpld
and silver, Psal. Ixvi. 10, 11. " ThQu, O Gb^ hast proved
us : Thou hast tried us as silver is tried : Thou broughtest
us into the net, thou laidest affhction upop our loins. Zech.
xiii. 9. And I will bring the third part ef them thi'ough the
fire ; and I will refine them as silver is refined ; and I will
try them as gpld is tried." That which has the color and
appearance of gold, is put into the furnace to try whether it
be what it seems to be, real gold or no. So the difflculties of
religion are called trials, because the3f try those that have the
profession and appearance of saints^ whether they are wbal^
they appear tn be, real saints.

RELIGIOUS AFFECTIONS. 381,
If we put true gold into the furnace, we shall find its great
value and preciousness : So the truth and ipestimable value
of the virtues of a trife Christian appear when under these
trials, 1 Pet. i. 7. « That the trial of yppr faith, being
much mere precipus than pf gpld that perisheth, might bo
found untp praise, and hnnnr, and glnry." True and pure
gold will cpme put of the furnace in full weight : So true
saints, when tried, come fprth as gpld. Job xxni. 10. Christ
distinguishes true grace from cpunterfeit by this, that it is gold
tried in the fire. Rev. iii. 17, 18. So that it is evident, that
these things are called trials ip scripture, principally as
they try or prove the sincerity of professors.^ And, from
what has now been observed, it is evident that they are the
mest proper trial or prppf pf their sincerity ; inasmuch as
the ¦Very meaning of the ¦wprd trial, as it is ordinarily used
in scripture^ is the difficulty occurring in the way of a profes
sor's duty, as the trial or experiment of his sincerity. If tri
al of sincerity be the proper name of these difficulties of relig
ion, then, doubtless, these difficulties of religion are prop
erly and eminently the trial of sincerity ; for they are
doubtless eminentiy what they are called by the Holy Ghost ':
God gives things their name from that which is eminent
ly their nature. And, if it be so, that these things are the
proper and eminent trial, proof, or experiment of the sin
cerity of professors, then certainly the result of the trial or
experiment (that is, persons' behavior or practice under such
trials) is the proper and eminent evidence of their sincerity ;
for they are called trials or proofs, only with regard to the re
sult, and because the effect is eminently the proof or evidence.
And this is the most proper proof and evidence to the con* '^
science of those that are the subjects of these trials. For, '
when God is, said by these things to try meuj and prove them,
to see what is in their hearts, and whether they will keep his
commandments or no ; we are not tp understand, that it is for
his own information, or that he may obtain evidence himself
pf their sincerity ; (for he needs no trials for his information)

^2 RELIGIOUS AFFECTIONS.
<but chiefly for their ccnvictipn, and tn,exhibit evidence to their
consciences.* Thus, when God is said to prove'Israel by the difficulties
they met with in the .wilderness, and by the difficulties they
met with from their enemies in Canaan, to know what
was in their hearts, whether they would keep his command
ments or no ; it must be understood, that it was to discover'
them to themselves, that they might know what ¦was in their
own hearts. So when God tempted or tried Abraham with
that difficult command of offering up his son, it was not for
his satisfaction, whether he feared God or no, but for Abra
ham's own greater satisfaction and comfort, and the more
clear manifestation of the favor of God to him. , When' Abra
ham had proved faithful under this trial, God says to him,
" Now I know that thou fearest God, seeing thou hast not ¦
withheld thy son, thine only son, from Pie." Which plainly
implies, that in this practical exercise of Abraliam''s grace
under this trial, was a clearer evidence ,of the truth of his
grace, than ever was before ; and the greatest evidence to
Abraham's conscience ; because God himself gives it to
Abraham as spch, for his comfort and rejoicing ; and speaks
of it to him as what might be the greatest evidence to his
conscience of his being upright -in the sight of his Judge.
Which proves what I say, that holy practice, under trials, is
the highest evidence of the sincerity of professors to their ,
own consciences. And we find that Christ, from time to
time, took the same method to convince the consciences of
those that pretended friendehip to him, apd to sbe^ them
what they were. This v/as the method he took with the
rich young man, Matth. xix. 16, &c. He seemed to shew a
great respect to Christ ; he came kneelipg to bim> and called
him good Master, and made a great profession of obedience
• " I am persuaded, as Calvin is, that all the several trials of men are to
shew them to themselves, and to the world, that they be hut counterfeits ; and ¦
to make saints known to themselves the better. Rom. v. 5. Tribulation works
trial, and that hope. Prov. xvii. 3. . If you will know whether it will hold
weight, the trial will tell you." Shepard's Parable, Part I, p. igi.

RELIGIOUS AFFECTIONS. S^-§
io the cpmmandments ; but Christ tried him, by bidding
him gp and sell all that he had, and give to the poor,' and
come and take up bis cross and follow him ; telling him,
that then he should have treasure in heaven. So he tried
another fhat we read of, Matth. viii. 20. He made a great
profession of respect to Christ : Says he, Lord, I will follow
fhee whithersoever thou goest. Christ immediately puts his
friendship tp the proof, by telling him, that the foxes had
holes, and the birds of the air had nests, but that the Son of
-Man had not where ¦ to lay , his head. And thus Christ is
wont Still to try professed disciples in general, in his provi'
dence. So the seed' soven, in every kind of ground', stony
ground, thorny ground, and good ground, , which, in all ap
pears alike, when it first springs up ; yet is tried, and the
difference made to appear, by the burning heat of the sun.
Seeing therefore, that these are the things that God makes
use of to try us, it is' undoubtedly the surest way for us to
pass a right judgment on ourselves, fo try ourselves by the
same things. These trials of his are not for his information,
but for ours ; therefore we ought to receive onr information
from thence. The surest way to know our gold, is to look
upon it and examine it in God's furnace, where he tries it
for that end, that we may see what it is. If we have a mind
fo know whether a building, stands strong or no, we must
look upon it when the yrind blows. If we would know
whether that which appears in the form of wheat, has the
real substance of wheat, or be only chaff, we must observe it
when it is winnowed. If we would know' whether a staff
be strong, or a rptten broken reed, We must observe it when
it is leaned on, and weight is borne upon it. If we would
Weigh ourselves justly, we must weigh ourselves in God's
scales, that he makes use of to weigh us.* These trials, in
• De. Sibbs, in his Bruised Reed, says, " When Christ's will cometh in
^ompetidon with any wordly loss or gain, yet, if then, in that partj^cular case,
the heart will stoop to Christ, it is a true sign. For the truest trial of the
power of grace, is in such particular casj^sas touch us the nearest ; for there-
eur corruption maketh the greatest head. When Christ came home to the
young man in the gospel, he lost a disciple of him,"

384 RELIGIOUS AFFECTlOJjS.
the course of our practice, are as it were tbe balances ill
which our hearts are weighetl, or in which Christ and thfs
Avorld, or Christ ahd his competitors, as to the esteem and re
gard they have in our hearts are weighed, or are put into opj
posite scales, by which there is opportunity to see which pre
ponderates. When a man is brought to the dividipg of paths,
the one of which leads to Christ,* and the other to the object of
his lusts, to see which way he will go, or is brought, and as if
were set between Christ and the world, Christ On the right
hand, and the world on the left, so that, if he goes to one, he
must leave tbe other, to see which his heart inclines most "to,
or which prejponderates in his heart ; this is just tbe same
thing as laying Christ and the world in two opposite scales )
and his going to the one, and leaving the other, is just the
same thing as the sinking of one scale, and rising of theoth'*
er. A man's practice, therefore, under the trials of God's
providence, is as much the proper evidence of the superior in-*
clination of his heart, as the motion of the balance, with dif"
ferent weights, in opposite scales, is the proper experiment
of the superior' wei ght.
AuGUJiENT III. Another argument, that holy practice, in
the sense which hafe been explained, is the highest kind o^
evidence of the truth of grace to the consciences of Christ'^
ians, is, that in practice, grace, in scripture style, is said to
be made perfect, or to be finished. So the Apostle James
says, James ii. 22. " Seest theu hPw faith wrpUght
with his works, and by Works was faith made perfect, cr
finished ?" (as the ¦tvord in the original properly signifies.)
So the love of God is said to be made perfect, or finished^
in keeping his commandments. 1 John il. 4, 5. " He that
saith, I know hirh, and keepeth not bis commandments, is
a liar, and the truth is not in him : But, whoso keepeth his
word, in him verily is the love of God perfected." The
commandment of Christ, which the apostle has especial res*
pect to, when he here speaks of Our keeping his command'"
ments, is (as I observed before) that great commandment of
his, which respects deeds of love to our brethren, as appears
by the following verses. Again^ the love of God is said to

ftfiLfciOUS AFFECTIONS, 385
fee perfected in the same sense, chap. iv. 12. « If we ibvei
one another, God dwelleth in us, and his loye is perfected ia
¦us." Here, doubtless, the apostle has still respect to loving
one another, in the same manner that he had explained iii
the preceding chapter, speaking of loving one anpther, as a
sign pf the love of Ged, verse 17, 18. " Whoso hath this
world's goods, and shutteth Up his bo^vvels, &c. how dwelleth
the love of God in him ? My Uttle Children, let us not love
in wprd, neither in tongue, but in deed (er in wprk) and in
truth. By thus loving in wprk, the appstle says, the love' of
God is perfected in us." Graee is said to be perfected or sin«'
ished in holy practice, as therein it is brought to its proper
effect, and to that exercise which is the end of tbe principle ;
the tendency and design of grace herein is reached, and its
Operatipn' completed and croWned. As the tree is madd
perfect in the fruit ; it is not perfected in the seed's being
planted ih the ground J it is not perfected in the first quick
ening of the seed, and in its putting forth root and sprout ;
nor is it perfected when It comes up out of the ground ; nor
is it perfected in bringing forth leaves ; nor yet ih putting
forth- blossoms : But, when it has brought forth gppd ripe
fruit, then it is perfected, therein it reaches its end, the de
sign pf the tree is finished : All that belengs to the tree is
„tompleted and brought to its proper effect in the fruit. So is'
grace in its practical exercises. Grace is said to be made
Jierfect or finished In its work or fruit, in the same manner
as it is said of sin, James i. 15. « When lust hath conceived,
It bringeth forth sin ; and sin, when it is finished, bringeth
forth death." Here are three steps ; first, sin in its principfe
or habit, in the beipg of lust in the heart ; and nextly, here
is itB conceiving, consisting in the Iminanent exercises of it
in the mind ; and lastly, here is fhe fruit fhat was conceived
actually, brouglit forth in the -wicked woris and practice.
And this the apostle calls the finishing or perfecting of sin :
for the word, in the original, is tbe same that is translated
perfected in those farementioned places.
New, certainly if it be sp, if grace be in this manner'
made perfect in its fruit, if these practical exercises pf grace
VoLlV, ^A

sss RELIGIOUS affections:
are those exercises wherein grace is brought to it's proper ef
fect and end, and the exercises whierein whatspever belongs
to its design, tendency and operation, is completed and
crowned ; then these exercises must be the'highest evidences
of grace, above all other exercises. Certainly fhe proper
nature and tendency of every principle must appear best and
most fully in its most perfect exercises, or in those exercises ^
wherein its nature is most Completely exerted, and in its
tendency most fully answered and crowned, in its proper efr
feet and end. If we would see fhe proper nature of any
thing whatsoever, and see it in its full distinction from other
things ; let us look upon it in the finishing of it. The Apos
tle James says, by works is faith made perfect ; and intro
duces this as an argument to prove, that works are the chief
eyidence of faith, whereby the sincerity of the professors of
faith is justified-, James ii. And the Apostle John, after he
had once and again told us that love was made perfect in
keeping Christ's commandments, observes, 1 John iv, 18.
That perfect love casteth Out fear ; meaning (at least in part)
love made perfectin this sense ; agreeable to what he had
said in the foregoing chapter, « That, by loving in deed.
Or work, we know that we are of the truth, and shall assure
Our hearts, verse 18,^ 19.
Argumbn'T IV,. ..Another thing which makes it evident,
fhat holy practice is the principal evidence that we ought to
make use of in judging both of our own and others' sincerity,
is, that this evidence is above all others insisted on in scrip
ture. A common acquaintance with the scripture, together
¦with a little attention and observation, will be sufficient to
shew to any one that this is ten times more insisted on as a,
note of true piety, throughout the scripture, from the begin
ning of Genesis to the end of Revelations, than any thing
else. And,' in the New Testament, where Christ and his
apostles do expressly, and of declared purpose, lay dp.wn
signs of true godliness, this is almost wholly insisted on. It
may be observed, that Christ, and his apostles, do riot only
often say those things, in their discoursing pn the great dnc-
frines pf religipn, which dp shew what the nature pf true

RELIGIOUS AFFECTIONS. S87
godliness must be, or from whence the nature and signs pf it
may be inferred by just cnnsequence, and often occasionally
mention many things which do appertain to godliness 4 but
they. do alsp often, of set purppse,* give signs and marks fnr
the trial of professors,, putting them upon ttying themselves
by fhe signs they give, introducing what they say, with such
like expressions as these : « By this you shall know, tliat
you know God : By this are manifest the children of God,
and fhe children of fhe devil : He that hath this, builds on
a gopd foundation ; he that hath it not, builds on the sand :.
Hereby we shall assure our hearts : He is the man that lov
eth Christ," &c. But I can find no place, where either Christ
,or his appstles do, in this manner, give sigps- of godliness,
(though the places are many) but where Christian practice
is almost the only thing insisted on. Indeed, in many of
these places, loye to the brethren is spoken of as a sign of
gpdliness ; and, as I have observed before, there is no one
,virtu6us affection, or disposition, so often expressly sppken
of as a sign of true grace, as our haying loye one to another ;
But then the scriptures explain themselybs to intend chiefiy
this love as exercised and expressed in practice, or in deeds
,of love. So does the Apostle John, who, above all pthers, in
sists on love to the brethren as a sign of godliness, most ex
pressly explain himself, in that 1 John iii. }4, Sec. " We
know that we have passed from death unto life, because we
loye fhe brethren : He that loveth pot his Ijirpther, abideth
in death. Whpso hath this world's good, and seeth his
brother have need, and shutteth up his bowels of compassion
from him, how dwelleth fhe love of God in him ? My little
children, let us love, not in word, neither in tongue, but ip
deed (i. e. in deeds of loye) and in truth. And hereby we
know fhat we are of the truth, and shall assure our hearts be--
fore him." Sp fhat when fhe scripture so much insists on our
loving one another, as a great sign of godliness, we are not
thereby to understand fhe immanent workings of affection
which men feel one to another, so much as the soul's pirac-
tising all the duties of the second table of the law ,; all which
the New Testament fells us again and again', a true love one

£8S RELIGIOUS AFFECTIONS.
to another comprehends, Rom. xiii. 8, and 10, Gal. v. I4»
Matth. xxii. 39, 40. So that, really there is ho place in the
New Testament where the declared design is to give signs
of godliness, but that holy practice, and keeping Christ's
commandments, is the mark chosen out from all others to bc
insisted on. Which is an invincible argument, that if is fhe
chief of all the evidences of godliness : Unless we suppose
that when Christ and his apostles, on design set themselves
about this business of giving signs, by which professing
Christians, in all ages, might determine their state ; they r
did not know how to choose signs so yvell as we could have •
chosen for them. Bufj, if we make the word of Christ our
rule, then undoubtedly those marks which Christ and his
apostleS did chiefly lay down, and give to us, that we might
try ourselves by them, those same marks we ought especially*
to receive, and chiefiy to make use; of, in the trial of our
selves.* And surely those things, which Christ and his
appstles chiefly insisted op, in the rules they gave, ministers
ought chiefly to insist on in the rules they give. To insist
much on those things that the scripture insists little on, and
to insist very little pn thpse things on which the scriptul-fe
insists much, is a dangerous thing ; because if is going out of
God's way, and is to judge ourselves, and guide others, in
an unscriptural manner. God knew which way of leading
and guiding souls was safest and best for them : He insisted
so much on sdme things, because he knew it fo be needful
that they should be insisted on ; and let other things more
alone as a wise God, because he knew if was not best lor us,
so much to lay the weight of the trial there. As the Sab
bath was made for man, so the scriptures were made for
man ; and they are, by infinite wisdom, fitted fpr our use
and benefit. We should, therefore, make them our guide in
all things, in our thoughts of religion, and of ourselves. And
for us to make that great which the scripture makes liltle,
* " It is a sure rule, says Br. Preston, that, what the scriptures bestov/
tnuch words on, we should have much thoughts on : And what the Holy
Ghost urgeth most, we should prize most." Church's Carriage.

/ RELIGIOUS AFFECTIONS. 50
jand that little which the scripture makes great, tends to
give us a monstrous idea of religion ; and (at least indirectly
and gradually) tP lead us wholly away from the right rule,
and from a right opinion pf ourselves, and to establish delu
sion and hyppcrisy.
, Argument V  Christian practice is plainly spoken of in
the word of Gpd, as the main evidence of the truth of grace,
not only to others, but to men's own consciences. It is not
only more spoken of and insisted on than other signs, but in
many places where if is spoken of, it is represented as the
chief of all evidences. This is plain in the manner of ex-
¦ pression from time to lime. If God were now to speak
from heaven to resolve our doubts ccnceming signs of godli
ness, and should give some particular sign, that by it all
might know whether fhey were sincerely godly or not, with
such emphatical expressions as these, fhe man that has such a
qualification or mark, " that is the man that is a true saint,
that is the very man, by this you may know, this is the thing
by which it is manifest who are saints and who are sinners,
such men as these are saints indeed ;" should not we look
upon it as a thing beyond doubt, that this was given as a spe
cial, and eminently distinguishing note of true godliness ? But
this is the very case with respect to the sign of grace I am
("speaking of; God has, again and again uttered himself in his
word in this very manner, concerning Christian practice, as
John xiv. " be that hath my commandments, and keepeth
them, he it is that Ipveth me." Thj/s Christ in this place
gives to the, disciples, not so much to guide them in judging
pf others, as tp apply 4p themselves fpr their own comfort af
ter his departure, as appears by every word of the context.
And by the way I would observe, that not only the emphasis
with which Christ utters himself is remarkable, but also his
so much insisting on, and repeating the matter, as he does in
the context ; verse 15. « If ye love me, keep my command
ments. Verse 23. If a man love me, he will keep my v.ords.
And verse 24. He that loveth me not, keepeth not my say
ings. And in the next chapter over and over ; verse 2. Ev
ery branchin me that beareth not fruit, he taketh away ; and

699 RELIGIOUS AFFECTIONS. ' ,
every branch fhat beareth fruit, he purgeth nt. 'Verse 8.
Herein is my Father glorified, that ye bear much fruit, so
shall ye be my distiples. Verse 14. Ye are my friends, if
ye do whatsoever I command you. We have this mark laid
down with the same emphasis again, John viii. 31. If ye cohr
tinue in my word, then are ye my disciples indeed. And
again, 1 John ii. 3, hereby do we know that we know bim^ if
we keep his cpmiuandments. And verse 5. Whoso keepr
eth his wprds in him verily is the love of God perfected i^-f
hereby know we, that we are in him. And chapter iii. 18, 19, -I
let us love in deed^ and, in truth ; hereby we kpow that we
are of the truth." What js translated hereby would have
been a littie mpre emphatical, If it had been rendered more
literally from the original, by this we do know  And bow evr
idently is holy practice spoken as the grand note of disfinc--;
tion between the children of God and the children of fhe devil,
in verse 10, of the same chapter? " In this the children of
God are manifest, and the childrep of the devil." Speaking
of a holy, and a wicked practice, as may be seen in all the con
text ; as verse 3. « Every mail that hath this hope in him,
purifiefh himself, even as he is pure. Verse 6  10. « Who
soever abideth in him, sinneth not ; whosoever sinneth, hath '¦
not seen him, neither known him. Little children, let no
man 'deceive you ; he that doth righteousness, is righteous,
even as he is rightepus : He that committeth sin is o'f the
devil  Whosoever is born of God, sinneth not  'Whosoe^ver '
doth not righteousness, is not of God. So we have the like
emphasis, 2 John, 6. This is love, that yve walk after his
commandments ; that is as (as we. i^nust understand it) this is
the proper evidence of love. So 1 John v. iii. This is the
love of God, that we keep his commandments.'? So the
Apostle James, speaking of the proper evidences of true
and pure religion, says, James i, 27, " Pure religion and un
defiled before Godand the Father, is this, to visit the father
less and widows in their affliction, and to keep himself un
spotted from the world." We have the like emphatical ex
pressions used about the same thing in the Old Testament,
Job xxviii. 28. " And unto man he said, Beholdj the fear of

RELIGIOUS AFFECTiOJJS'. 391
the Lord, that is wisdom, and to depart from evil is under
standing. Jer. xxii. 15, 16. Did not thy father eat and drink,
and do judgrhent and justice ? He judged the cause of the
poor and needy : Was not this to ^inow me ? Saith the Lord.
Psal. xxxiv. 11, &c. Come, ye children, unto me, and I will
teach you the fear of the Lord  Keep thy tongue from evil,
and thy lips from speaking guile ; depart fi'om evil, and do
good ; seek peace and pursue it." Psal. xv, at tire beginning,^
"Who shall abide in thy tabernacle ? Who shall dwell in
thy holy bill ? He that walketh u'prightiy, Sec. Psal. xsiy/'
3, 4, Who shall ascend into the hill of the Lord ? And who
shall stand in his holy place ? He that hath clean hands, and
a pure heart, fee, Psal. cxix. 1. Blessed are the undefiled
in the way, who walk in the law of the Lord. Verse vr.
Then shall I not be ashamed, when I have respect to all thy
commandments, Prov, viii. 13. The fear of the Lord is'to
hate evil."
So the scripture never uses such eniphatical expressions
concerning any other signs of hypocrisy, and unsoundness of
heart, as concerning an unholy practice. So Gal. vi, 7. " Be
not deceived ; God is not mocked ; for whatsoever a man
Sowefh, that shall he also reap. 1 Cor. vi. 9, 10. Be not de-
i ceived ; neither fornicators, nor idofoters, Sec. shall inherit
fhe kingdom of God. Eph. y. 5, 6. For this ye know, that
no whoremonger nor unclean person. Etc. hath any inheritance
in the kingdom of Christ, and of God. Let no mah deceive
you with vain words. 1 John iii. 7, 8. Little children, let no
man deceive you; he that doth righteousness is righteous,
even as he is righteous ; he that committeth sin, is pf the dev
il. Chap, ii, 4. He that saith, I know him, and keepeth not
his commandments, is a liar, and the truth is not in him. , And
«hap, i, 6. If we say that we have fellowship with him, and
walk in darkness', we lie, and do not the truth. James i. 25.
If any man among you seem to be religious; and bridleth not
his tongue, but deceiveth his own heart, this man's religion is
vain. Chap. iii. 14, 15. If ye have bitter envying and strife
in your. hearts, glory not, and lie not against the truth. This'
wisdom decendeth not from above, but is earthly, sensual, dev-

392 . ikELIGlOUS AFFECTiO?^^.
lish. Psal. cxxv. 5. As I'or such as turn aside unto their
crooked ways, the Lord shall lead them forth with the ¦work-'
ers of iniquity. Isa. xxxv. 8. An high Way shall be there,
and if shall be called the way of holiness ; the Unclean shall
not pass over it. ke^v. xxi. 27. And there shall in no wise
enter into it, whatsoever worketh abomination, or maketh a
lie." And in many places, "" Depart from me, I know youf
not, ye that work iniquity."
Argument VI..... Another thing which tnakes it evidentj^,;
that hply practice is the chief of ail the signs of the sincerity
of professors, not only to the yvorld, but to their own conscien
ces is, that this is the grand evidence which will hereafter be
made use of, before the judgment seat of God ; according to
which his judgment will be regulated, and thei state of every
professor of religion unalterably determined. In the future
judgment, there will be an open trial of professors and evi
dences will be macle use bf in the judgment. For God's fu
ture judging of men, in order to their eternal retribution, will
not be his trying, and finding out, and passing a judgment up
on the state pf men's hearts, in his own mind ; but it will be,
a declarative judgment^ and the end of it will be, not God's ^^
fbrming a judgment within himself, but the manifestation of
his judgment, and the lighteDusness of it, to men's own con
sciences, and to the wprld. And therefore the day of judg
ment is called tbe day of the revelation of tbe righteous judg
ment of God, Rom. ii. 5, And the end of God's future trial
and judgment of men, as to the part that each one in particu
lar is to have in the judgment, will be especially the clear
manifestation of God's righteous judgment, witli respect to
him, to his consxiience ; as is manifest by Matth. xviii. S!, to
the end. Chap, xx. S....15. Chap, xxii, 11,12,13. Chap.
xxv. 19.,..30, and verse 35, to the end. Luke xix. 15....23.
And therefore though God needs no medium, whereby to
' make the truth evident Jo himself, yet evidences will be made
use of in his future jijdging of men. And doubtless tbe evi
dences that will be made use of in their trial, will be such as
will be best fitted to serve the ends bf the judgment ; viz. the
manifestation of the righteous judgment of God, not only to

RtlLlGIOUS AFlfECTlONS. |&^
ths worljd, but to men's own consciences. Bpt the scriptures
do abundantly teach us, that the grapd evidences which thei
Judge wilH make use of in the trial, for these ends, according
to which tbe judgment pf every one shall be regulated, apd
the irreversible sentence passed, wilj be men's works, py prac»
tice, here in this werldi Rev. xx. 12. « And I saw the dead^
small and great^ stand before Ged ; apd the bppks were ppen
ed ;...,apd the dead were judged put pf those things which
were written in the books, according to their works. ' Sp
terse 13. And the sea gave up the dead which, were in it ;
and death apd hell gave up the dead which were iri them ; apd
they were judged every man according fo their works. ' 3 Cor.
T. JO. For we must all app^r before the judgment seat ojf
Christ ; that every one may receive the things dope in hi?
bpdy, whether if be gped pr bad-" Sb men'^s practice is the
only evidence that Christ represents the future judgment as
regulated by, in that most particular description of the day
pf judgment; which we have in the Holy Bible, Matth- xxv.
at. the latter end^ See also Rom. ii- 6, 13. Jer. xvii. 10.
Job. xxxiv. 11. Prov. xxiv. 12. Jer. X3ixii..l9. Rey. xxii,
12. Matth- xvi. 27. Rev. ji, 2^. Ezek. xxxiii. 20. 1 Pet.
i. 17, The Judge at the day of judgment, will not (for the
cpnvictipn of men's PWn cpnsciepceS, and to manifest them to
the world) go about to examine men, as tp the methpd pf their
experiences, cr set every man tp fell his story of fhe manner
of his conversion ; but his works will be brpught forth, as evi
dences pf ^wlipt he is, what he has done in darkness and in
light, Eccl, xii. '14. "For God will bring every work into
judgntent, with every secret thing, whether it be gopd, or
whether it be eyiL" In the trial that professors shall be the
subjects, ofj in the future judgment, God will make use pfthe
same evidences, tsi manifest them tp themselves and to the
world, which he makes use of to manifest themj in fhe tempt
ations or trials of his providence here, viz. their practice, in
cases wherein Christ and other things come into actual and
immediate competition. At the day of Judgment, God, for
the manifestatipn pf his righteous judgment, will weigh pro
fessors in a balance fhat is visible. And the balance will be
Vot. IV- SB

iu RELIGIOUS Affections.
the same that he weighs men in new, which has been alrtady
desqribed.' Hence we may undoubtedly infer, that men's works (taken
in the sense- that has been explained) are fhe highest eviden
ces by which fhey pught tP try themselves. Certainly that
Which pur supreme Judge will Chiefly make use of fo judgfe
lis by, when we come fo stand before bim, we should chiefly
make use of, fo judge ourselves by,* If it had not been re
vealed in what manner, and by what evidence the Judge
would proceed with us hereafter, hew natural wpuld it be fpr
one to say, " O that I knew' whaf tpken God will chiefly look
for and insist upon in the last and decisive judgment, and
which he expects that all should be able to produce, who
would then be accepted of him, and according to which sen''
fence shall be passed ; that I might know what token or ev
idence especially to look at and seek after now, as I would
be sure nof to fail then." And seeing God has so plainly
and abundantiy revealed what this token or evidence fe, sure
ly if we act wisely, we shaH regard it as of the greatest im
portance. Now from all that has been said, I think it to be abundant
ly manifest, that Christian practice is the most proper e^vi-.
dence of the gracious sincerity of professprs, to themselves
and others ; and the chief of all the marks of grace, the sign
of signs, and .evidence pf evidences, that which seals and
crowns all ether signs  1 had rather have fhe f estimeny
of my cppscience, that I have such a saying cf my Supreme
Judge on my side, as that, John xiv. 21. "He fhat hath my
commandments, and keepeth them, he it is fhat loveth me ;"
than the judgment and fullest approbation of all the wise,
spund, and experienced .divines, fhat have lived this thousand .
years, on the most exact and critical examination of my ex-
* "That which God maketh a ruleof his own judgment,ias that by which
he judgeth of every man, that is a sure rule for every man to iudge himself
by. That which we shall be j udged by at the last day, is a sure rule to apply
to ourselves for the present. Now by our obedience and works he jadgeth
us. " He will give to every man according to Bis works," Dr. Preston's
Church's Carriage.

RELIGIOUS AFFECTIONS. 39s
pedences, as to the manner of my conversion. Not that there
are no other good evidences of a state of grace but this. There
may be other exercises ef grace, besides these efficient exer
cises, which the saints may have in contemplation, fhat may
be very satisfying to them, but yet this is the chief and most
proper evidence. There may be several good evidences that
a free is a figtree ; but the highest and most proper evidence
ofit is, that it actually bears figs. It is possible, that a man
may have a good assurance of a state pf grace, af his first cpn-
yersiph, before he has had eppprtunity tp gain assurance, by
this great evidence I am speaking pf..,,If a man hears that a
greaf treasure is effered him, in a distant place,' nn cpnditipp
that he will prize it sp much, as tp be willing tp leave what he
ppssesses at hpme^ and go a jpurney for it, over the rpcks and
mountains that are in the way, to the place where it is ; it is
|)ossible fhe man may be well assured, that he ¦values the
treasure fo the degree spoken of, as soop as the offer is made
¦ him : He may feel within him; a willingness fo go for the
treasure, beyond all doubt ; but yet) this does not hinder but
tbat his actual gping fpr it, is the highest and mpst prpper eyi
dence pf his being willing, npf only to others, but to himself.
But then as an eyidence fp himself, his putward actipns, and
the motions of his body in hi? journey, are not cppsidered
alpne, exclusive of the actipn pf his- mind, apd a cnnsciousness
within himself, of the thing that meves him, and the end he
gees for ; otherwise his bpdily mptipn is np evidence to him
bf his prizing the treasure. In such a manner is Christian
practice fhe mest proper evidence of a saving valuO pf the
pearl pf great price, and treasure hid in the field.
Christian practice is fhe sigp cf signs, in this sense, that it
is tbe great evidence, which confirms and' crowns all other
signs of gpdliness. There is no one grace of fhe Spirit of
God, but that Christian practice is fhe most proper evidence
of fhe truth of it. As it is with fh^ members of our bodies,
and all our lifenslls, fhe proper prppf of the soundness and
goodness of them, is in the use of them : So it is with our gra
ces (which are given to be used in praotice> as much as our
hands and feet, or the tools with which we wprk, or the arms

06 RELIGttOUS AFFECTIONS.
with which we fight) fhe proper trial and proof of them is in
their exercise in practice. Most of fhe things we use are
serviceable to us, and so haye their serviceableness proved, in
some pressure, straining, agitation, or collision. So it is with
a bow, a sword, ap axe, a saw, a cord, a chain, a staff, a foot, a
tooth. Sec. And they that are so weak, as not to bear the
strain or pressure we need to put them to, are good for noth
ing. So if is with all the virtues of the Miind. The propej?
trial and proof pf them, is in being exercised under those
temptatipns and trials that God brings us under, in the cPurse
pf his prpyidepce, and in being put to such service as strains
hard upon the principles of nature.
Practice is the proper proof of the true and saving knowl
edge of God ; as appears by tbat of the apostle already men^>
tioned," hei-eby do we know that we know him, that we keep
his commandments.'' It is in vain for os to profess that we
knPw God, if in vrorks we deny him. Tit. i. 1&. "And if
-We know God, but glorify him not as God ; our knowledge
will only condemn us, and not save us, Rom. i. 21. The great
note of that knowledge whieh saves amd makes happy, is, that
it is practical, John xiii, 17. " If ye know these things, hap
py are ye if ye do them* Job Xxviii, 2S, To depart from
evil is understanding."
Holy practice is the proper evidence of rcpentanee, Whe»
the Jews professed repentance, when they came confessing
their rins, to John, preaching the baptism of repentance for'
the retnission of sin's ; he directedthem fo the righ't way of
getting and exhibiting proper evidences of the truth of their
repentance, when he said to them, " Bring forth fruits meet
fo|' repentance." Matth. iii. 8. Which was agreeable fo the
practice of the Apostle Paul ; see Acts xx%i. 20^, Pardon and
iMercy are from time to time promised to him Tiyho has this-
evidence of true repentance, that he fbrsakes his sm, PrOv.'
xxviii. 13, and Isa. Iv. t, and many other places.
Holy practice' is the proper evidence of a saving faith . If
is eyident that the Apostle James speaks of ¦works, as what
do eminently j-ostify faill'h Or (which is the same thing) jus
tify the professors of fikith, and vindicate and manifest the

RELIGIOUS AFFECTIONS. S9f
»in«:erity of their profession, not only to tbe world, but to
their own consciences ; as is evident by tbe instance he gives
of Abraham, James ii. 21. ...24. And in verse 20, and 26,
he speaks of the practical and working nature of faith, as the
very life and soul ofit ; in fhe same manner that the active
nature and substance, which is in the body of a ipan, is the
life and soul of that. And if so, dpubtiess practice is the
prpper evidence of the life and soul of true faiib, by which
It is distinguished from a dead faith. For doubtiess, practice
is the most proper evidence of a practical nature, and opera
tion the most proper evidence of an operative nature.
Practice is the best evidence of a saving belief of the truth.
That is spoken of as the proper evidence of the truth's being
in a professing Christian, that he walks in fhe truth, 3 John
3. " I rejoiced greatly when the brethren came and testified
of the truth that is in thee, even as thou walkest in the
truth." Practice is the most proper evidence of a true coming to
Christ, and accepting of, and closing with him. A true and
saving coming to Christ, is (as Christ often teaches) a com
ing so as tP forsake all for him. And, as was observed before,
to forsake all for Christ in heart, is the same thing as to
have a heart actually tp fprsake all ; but the proper evi
dence ef having a heart actually tp forsake all, is, indeed,
actually to forsake all so far as called to if. If a prince make
suit to a woman in a far country, that she would forsake her
own people, and father's house, and come fo him to be his
bride ; the proper evidence of fhe compliance of her
heart ¦ffith the king's suit, is her actually forsaking her
own people and father's house, and coming to him....
By this hei* compliance with the king's Suit is made
perfect, in the same sense that the Apostfe James says,
Byworks is faith made perfect.* Christ promises us eter-
* " Our real taking of Christ appears in our actions and works, Isa. i. 19.
IS ye consent and obey, ye shall eat the good ^ings of the land. That is, if
yt will consent t* take JEHCVAK for your Lord and Sing : If ye give con-
seat, tlhere is the first thing ; but that is not enough, but if ye also obey. Tbe
consent that standeth in the inward act of the mii^d, the truth of it will be

398 RELIGIOUS AFFECTIONS.
nal life, on condition of our corping to him : But it is such a
coming as he directed the young man to, who came fo in
quire what he should do that he might have eternal life ;
Christ bade him go and sell all that he had, and come to him,
and follow hirh. If he had consented in his heart to fhe
proposal, and had therein come to Christ in his heart, the
proper evidence of it would have been his doing of if ; and
therein his coming to Christ would have been made perfect.
When Christ called Levi the publican, when sitting at fhe re
ceipt of custom, and in the midst of his worldly gains ; the
clpsing pf Levi's heart with this invitation of his Saviour to
come to him, was manifested, and made perfect by his actually
rising up, leaving all, and following him, Luke 'y.27,28. Christ,
and other things, are set befpre us fpgether, for us practical^
ly to cleave to pne, and forsake the other : In such a case, a
practical cleaving to Christ is a practical acceptance of Christ ;
as much as a beggar's reaching out his hand and taking a gift
that is offered, is his practical acceptance of fhe gift. Yea,
that act of the soul that is in cleaving to Christ in practice
is itself the mest perfect coming of the soul to Christ.
Practice is the most proper evidence of trusting in Christ
for salvation. The proper signification of the word trust,
according to the mpre ordinary use pf it, both in common
speech and in the holy scriptures, is the emboldening and
encouragement of a person's mind, fp run some venture in
practice, or in something that he does on the credit of an
other's sufficiency and faithfulness. And, therefore, the proper
evidence ofhis trusting, is fhe venture he runs in what he
does. He is not properly said to run any venture, in a de
pendence on any thing, that does nothing on that depen
dence, or whpse practice is, no . otherwise than if he had no
dependence.' For a man fo run a venture on a dependence
on another, is for him to do something from that dependence
by which he seems to expose himself, and which he would
seen in your obedience, in the acts of your lives. If ye consent and obey,
ye shall eat the good things of the land ; that is, you shall take of all that he
hath that is convenient for you ; for then you are married to him in truth,
and have ¦an interest in all his goods." Dr, Preston's Churches Carriage.

RELIGIOUS AFFECTIONS, M9
hot dp, were it not for tbat dependence. And, therefore, it
is in complying with the difficulties, and seeming dangers of
Christian practice, in a dependence on Christ's sufficiency
and faithfulness to bestow eternal life, that persons are said
to venture themselves uppn Christ, and trust in him fpr hap
piness and life. They depend on such promises, as that, Matth.
X. 39. " He fhat losefh his life for my sake, shall find it."
And so they part with all, and venture their all, in a depen
dence on Christ's sufficiency and truth. And this is the scrip
ture nofiPh pf trusting in Christ, in the exercise of a saving
faith in him. Thus Abraham, the father of believers, trust
ed in Christ, and by faith forsook his own country, in a reli-
'ance on the covenant of grace God established with him,
Heb. xi. 8, 9. Thus, also " Moses, by faith refused to be
called the son of Pharaoh's daughter, choosing rather to suf
fer affliction with the people of God, than to enjoy the pleas
ures of sin for a season," Heb. xi. 2S, &c. So by faith, oth
ers exposed themselves to be stoned and sawn asunder, or
slain with the sword ; " endured the trial of cruel mockings
and scourgings, bonds and imprisonments, and wandered
about in sheep skins, and goat "skins, being destitute, afflicted,
tormented." And in this sense the Apostle Paul, by faith
trusted in Christ, and committed himself to him, venturing
himself, and his whole interest, in a dependence on the abil
ity and faithfulness of hi^ Redeemer, under great persecu
tions, and in suffering the loss of all things, 2 Tim. i. 12,
" for the which cause I also suffer these things ; nevertheless
I am nof ashamed, for I knpw whom I have believed, and
I am persuaded, that he is able fp keep that which I have
cpmmitteduntp hrm against that day." '"'
If a man shpuld have word brought him from fhe king of
a distant island, tbat he intended to make him his heir, if, upon
receiring fhe tidings, he iuiniediately leaves his native land
and friends, and all that he has in the world, to go fo that
country, in a dependence on what he hears, ' then he may be
said to venture himself, and all fhat he has in the world up
on it. But, if he only sits still, and hopes for the promised
benefit, inwardly pleasing himself with the thoughts of it ;

480 RELIGIOUS AFFECTIONS.
he cannot properly be said to venture himself upop it; h^
runs pp venture in the case ; he does nnthing, otherwise than
he wppld do, if he had received no such tidings, by which he
would be e-xppsed to any suffering in case all should feil. Sa
he that, en the credit pf 'what he hears, pf a future worlds
and, in a dependence pn the report of the gpspel, concern*
ing life and imranrtality, forsakes all, or does so at leasts
so far as there is occasion, making every thing entirely give*
place to his eternal ipterest ; he, and he only, may properly
be said fp venture himself on the report of the gospel. And
this is the prpper e^vidence of a true trust in Christ for salvai^
lion. Practice is the proper evidence of a gracipus fove, bpth to
God and men. The texts that plainly teach this, haye beep '
so often mentioned already, that it is needless to repeat them.
Practice is the proper evidence of humility. That ex'^
pression, and manifestation of humility of heart, which God
speaks of, 'as the great expression of it, that he insists' on ;
that we should look upon as the proper expression and mani
festation of it : But this is walking humbly. Micah vi. 8,
" He hath shewed thee, O man, what is gOod, and what
doth the Lord require of thee, but to do justly, fo love mer
cy, and to walk humbly with thy God."
This is also tbe prpper evidence of the true fear of God,
Prov. viii. 13. "The fear of the Lord is to hate evil, Psal.
xxxiv. 11, &c. Come, ye children, hearken unto me, and I
will teach yoU the fear of the Lord. Keep thy tongue
frorii evil, and thy lips from speaking guile : Depart from
evil, and do good ; seek peace and pursue it. Prov. iii. 7.
Fear the Lord, and depart frdm evil, Prov. xvi. 6. By fhe
fear of the Lord, men depart from evil. Job i. 8. Hast thou
considered iny servant Job..»a perfect and ap upright man,
one that feareth God, and escheweth evil ? Chap. ii. 3. Hast
thou considered my servant Job..-a perfect and ap upright
man, one that feareth Gpd, and escheweth evil ? And still he
holdeth fast his integrity, . although thou movedst me against
him. Psal. xxxvi. 1. The transgressisn of fhe wicked saith
within my heart. There is no fear of God befpre his eyes."

RELIGIOUS AFFECtlONS. 401
So practice, in rendering again according to benefits re
ceived, is' the proper evidence of true thankfulness. Psal.
cxvi. 12. "What shall I render to the-Lord for all his bene
fits towards me ? 2 Chron. xxxii. 25. But Hezekiah ren
dered nof again accotdihg tO the benefit done unto him."
Paying our vpws untp Gpd, and prdering oui" conversation
aright, seem to be sppken of as the proper expression and
evidence of true thankfulness, inthe' SOth Psalm, verse 14.
^' Offer unto God thanksgiving, and pay thy vows unto the
Most High. 'Verse 23. Whoso offereth praise, glorifieth me :
And to him that ordereth his conversation alright,' will I shew
the salvation of God."
So the prope* evidence of gracious desires ahd longings,
and that ¦<vhich distinguishes them from those fhat are false
and vain, is, that they are not idle wishes and wouldings like
Balaam's ; but effectual in practice, fo stir up persons earnest
ly and thoroughly to seek the things fhey long for. Psalm
Xxvii. 4. « One thing have I desired of the Lord, that will
I seek after." Psal. Ixiii, 1, 2. " O God, thou art my God,
early will 1 seek thee : My soul thirsteth for fhee, my flesh
longeth for thee in a dry and thirsty land, wbere no water is,
to see thy pOwer and thy gtory. Verse 8. My soul folloW-
eth hard after theej Cant, i, 4. Draw me, we will run after
fhee." Practice is the' proper evidence pf a gracipus- h'ppe. 1 John
iii. 3. Every man fhat hath this hope ?n= hi'm, purifiefh
himself e^n as he is pure." Patient continuance in well
doingy through the difficulties and trials of the Christian
course, is- pften mentioned as the proper expression and fruic
of a' Christian hope, 1 Thess. i. S. " Remembering without
ceasing your work of faith, and labor of love, and patience
of hope. 1 Pet. 1,13,14. Wherefore, gird Up the loins of
your mind, be sober, and hope fp fhe end, fpr fhe grace that
is fp be brpught untp ypu at the revelatipn of Jesus Christ,
as obedient children, &c. Psal. Cxix: 166. Lord, I have
hoped. in thy salvation, and done thy commandments. Psal.^
Ixxviii. 7. That fhey might ^et their hope in God, and noS
forget the works ef the Lprd, but keep his cpmmapdments."
Vpl. IV. 3 C

402 RELIGIOUS AFFECTIONS.
A cheerful practice ef pur duty, and doipg tbe will of
Ged, isi fhe proper evidence of a truly holy joy. le». Ixiv. 5.
« Thou meetesf bim .that rejoiceth, and worketh righteous
ness. Psal. cxix. ill, 112. Thy testimonies have I fake©
for my he,rita^ for ever ; for they arc the rejoicing of my
heart. I have iocliped mine heart to perform thy statutes
alway, even to flie end. Verse 14. I have rajcaeod in the way
of thy testimonies as much as in all riches. 1 Cor. xiii. 6.
Charity rejoiceth not in iniquity, but rejoiceth in the truth.
2 Cor, viii. ?. Tbe abundance of their joy aboupded unto
the riches of their liberality."
Practice also is fhe proper evidence of Chrbtiap fortitude.
The trial of a good soldier is not in his chimney corner, but
in fhe field of battie, 1 Cor. ix. 25, 26. 2 Tim. ii. 3, 4, 5.
And, as tbe fruit of holy practice is fhe chief evidence of
the truth of grace, so the degree in which experiences have
influence on a person's practice, is the surest eridence of the
degree of that which is spiritual and divine in his experiences.
Whatever pretences persons may make to great discoveries,
great love and joys, they are no further to be regarded than
they have influence on their practice. Not but tbat allow
ances must be made for fhe natural temper. But that does
not hinder, but that the degree of grace is justly measured,
by the degree of fhe effect in practice. For tbe effect ef
grace is as great) and the alteratioQ as remarkable, in a very
ill natural temper, as another. Although a perspn pf such
a temper will nof behave himself so yeell, with fMfe same de
gree of grace as another, tbe diversity frem what was before
conversiopj may be as great ; because a person of a good
natui-al temper did not behave himself so ill before conver
sion. Thus I have endeavored to represent the, evidence there
is, that Christian practice is fhe chief of all the signs of sav
ing grace. And, befpre I cpnclude this discourse, I would
say something briefly in answer fo two objections that may
ppssibly be made by some against what has been said upon
this head.

RELIGIOUS AFFECTIONS. 403
Objection I....Spme may be ready to say, this seems to
be cpntrary fp that opinion, sp much received amcng good
people ; fhat professprs shpuld judge ef their state, chiefly
by fheir inward experience, and that spiritual experiences are
the main evidences of true grace.
I answerj it is doubtless a true opinion, and justly much
received ainong good people, tbat professors should chiefly
judge of their state by their experience. But it is a great
ftiistake, that what has been saitl is at all contrary to tiiat
opinion. The chief sign of grace to -the consciences of
Christians, being Christian practice, in, the sepse that has
been explained', and according fp whaf has been shewn to
be the true notion of Christian practice, is net at all incon
sistent with Christian experience being the chief evidence of
jgrace. Christian pr holy practice is spiritual practice ; and
fhat is not the motion of a body that knPws not how, nor
vi^hen, npr wherefore it moves : But spiritual practice in
man is the practice of a spirit and body jointly, or the pracr
tice of a spirit animating, commanding, and actuating a
body to which it is miited, and ever which it has power
given it by the Creator. And, therefore, the main thing,
in this holy practice, is the holy aCtiop of the mind, directing
and gpverping the motions of the body. And the metipns
of the bpdy are to be Ipoked upon as belPngiUg fp Christian
practice, qnfy secondarily, and as tiiey are dependent and
consequent on fhe acts of thp soul, The exercises of grace
that Christians find', or are conscious to within themselves",
are what they experience within themselves- ; and herein
¦ therefore Ues Christian experience : And this Christian ex
perience cpnsists as much in those pperative exercises of
grace in the will, that are immediately concerned in the
management pfthe behavipr of the body; as iry pther exer
cises. These iny\^ard' exercises are net the less a part of
Christian eXperiePce, because they have outward behavior
immediately ccimected with thera. A strong act of lOve_ to
Gpd,. is not the less a part of spiritual experience, because
it is the act that immediately jiroduces and effects sotne selfe

4qi RELIGIOUS AFFECTIONS.
denying and expensive outward action, which is much te fhe
honor and glory of God.
•To speak pf Christian experience and practice, as if they
were twp things, prpperly and entirely distinct, is to make a
distinction without consideration or reason. Indeed, all Christ
ian experience is not properly called practice, but , all Christ- ,^
ian practice is properly experience. And fhe distinctioniB
that is made between them, is not only an unreasonable, i
but ap unscriptural distinction. Holy practice is one kind or
part of Christian experience ; and both reason and scripture
represent it as the chief, and most important and most distin
guishing part of it. Sp it is represented in Jer. xxii, J 5,
16. « Did not thy father eat and drink, and do justice and
judgment? He judged the cause of the poor and needy :.... >
Was not this to know me, saith the Lord ?" Our inward ac
quaintance with God surely belpngs fo the head nf experi--
mental religion : Rut this, God represents as consisting cWef- ?
ly in fhat experience which there is in holy practice. So the
exercises of those graces of the love of God, and fhe fear of
God, are a part of experimental religion : But these the
scripture represents as consisting chiefly in practice, in those
forementioned texts, 1 John v. 3. " This is the love of God,
that we keep his commandments, 2 John 6. This is love,
that we walk after his commandments. Psal. xxxiv. 11, &c.
Comp, ye children, apd I will teach you the fedr of fhe Lord :
Depart from evil, and do good." Such experiences as these
Hezekiah took comfort in, chiefly on his sick bed, when he
said, " Remember, O Lord, I beseech thee, hpw I have walk
ed before thee in truth., and with a perfect heart," And such
experiences as these, fhe Psalmist chiefly insists uppp, in the
1 1 9th Psalm, and elsewhere.
Such experiences as, these the Apostle Paul mainly insists
upon, when he speaks ofhis experiences ip his epistles ; as,
Rom. i. 9, « God is my witness, whem I serve with my
spirit in the gospel of his Son. 2 Cor. i. 12. For our re
joicing is this, the testimony of our conscience, that..„by the
grace of God, we have had -our conversation in the world,
Chap. iv. 13. We, haying the same spirit of faith, according

RELIGIOUS AFFECTIONS, 40s
as it is written, I have believed, and therefore have I spoken ;
we also believe, and therefore speak. Chap. v. 7. We walk
by faith, nof by sight. Ver, 14. The love of Christ con-
straineth us. Chap. vi. 4... .7. In all things approving our
selves as fhe ministers of God, in much patience, in afflictions,
in necessities, in distresses, in labors, in watchings, in fastings.
By pureness, by knowledge, by kindness, by the Hply Ghpst,
by Ipve unfeigned ; by the ppwer of Ged. Gal. ii. 20. I am
crucified with Christ : Nevertheless I live ; yet not I, but
Christ liveth in me : And the life, which I now live ' in the
flesh, I live by the faith of the Son of God. Phil. iii. 7, 8,
But what things were gain fo me, those I counted loss for
Christ, Yea, doubtless, and I count all things but loss, for
the excellency of the knowledge of Christ Jesus my Lord, and
do count them but dung that I may win Christ, Col. i. 29.,..
Whereunto I also labor, striving according to his working,
which worketh in me mightily, 1 Thess, ii, 2. We were
bold in our God, fo speak unto you the gospel of God with
much contention, Ver, 8, 9, 10. Being affectionately de
sirous of you, we were willing tp have imparted unto you, not
the gospel of God only, but also our own souls, because ye
were dear unto us. For ye remember, brethren, our labor
and travel, laboring night and day. Ye are witnesses, and
God also, bow holily, and justly, and unblameably, we behav
ed ourselves among you." And such experiences as these
they were, that this blessed apostle chiefly comforted himself
in the consideration of, when he was going to martyrdom,
2 Tim. iv. 6, 7, " Fpr I am now ready to be offered, and the
time of my departure is at hand. I have fought a good flght
I have finished my course, I have kept the faith."
And nof pnly does fhe most important and distinguishing
part of Christian experience lie in spiritual practice ; but such
is the nature of that sort of exercises of grace, wherein spirit
ual practice consists, tbat nothing is so properly called by the
name of experimental religion. For, that experience, which
is in these exercises of grace, tbat are found and prove ef
fectual at the very point of trial, wherein God proves, which
we will actually cleave to, whether Christ or our lusts, is as

40S RELIGIOUS AFFECTIONS,
has been shown already, the proper experiment ef fhe truth
and power of our godliness ; wherein its yietorioua, power and
efficacy, ip producing its proper effect, tftjd reacMng its end,
iSifoimd by experience. This Is properly Christian e^pe.*
rience, ¦wherein the saipts have opporiuiiity tO' see, by acturf
experience apd trial, whether they have a heart ta do HfSi wil}
of God, and to forsake other' things' for Christ, pr no. As th^
is called experimeptal philosophy which brings opiitaionsi, and
notions to the test of fact, so is fbait properly called exp^L^
mental religion, which brings religious affections an.^ ineep?
tions to the like test.
There is a sort of external religioHS ptetctice^ wherein is no
in'ward experience, which no account isv madie of in thei sight
of God, but it is esteemed" good fornofhing. And there is what
is called experience, that is without practice, being neither
accompainied nor followed with a Cbr&tian behavior ;, and
this is worse than nothing. Man.y persons seem' to have very
wrong nations of Christian experience and spiritual' light and
discoveries. Whenever a person finds within- him an heartfo
treat God as. God, at the time tbat he has, the fri^l,; and finds
his disposition effectual inthe experiment,, that isrthe most
proper, and ;npst distinguishing experience. And to bave^ 'J
at such a time, that sense of divuie things,, that apprehension
of the truth,, importance and excellency of the things, of relig«
ion, which then sways and prevails, and governs his heart and
hands,;, this is the most.excellent spiritual light, andttoeseare
the most distinguishing discoveries. Religion consists much;
in holy affection ; but those exercises of affection which are
most distinguishing of true religion, are these practioal' exer
cises. Friendship, between earthly friends consists much ia
affection ; but yet, those strong exercises of affection, fhat ac
tually carry them through. fire and' water for each other, ar*
the highest evidences of true friendshipi
There is nothing in what has been said,- contrary to whatr
is asserted by some sound divines ; when they say, that there
are no sure evidences of grace, but the acts of grace. Foe
that doth not hinder, but fhat these operative, productive acts^
those exercises of grace that are effectual in practice, may be

RELIGIOUS AFFECTIONfS. 40r
^e highest evidences above all other kinds of acts of grace.
Nor does it hinder, but that, when there are many of these
ftcts and exerdses, following pne anpther in a cPurse, under
various trials of every kind, the evidence is still heightened ;
as one act confirms anpther. A man, once by seeing his
toeighbor, may have good eridence of his presence } but by
teeing him from day to day, and conversing with hirh, in a
Course in various circumstances, tbe evidence is established.
The disciples, tyhen they first saw Christ, after his resurrec*
tion, had good elridence fhat he was alive 5 but, by conversing
¦Vvith him for forty days, and his shewing himself to them
alive by many infallible proofs, fhey had yet higher evidence.*
The witness pr seal of tbe Spirit tbat we read of, doubtiess
consists in the effect of the Spirit of God in the heart, in the
i^mpIaPtation and exercises of grace there, and so consists in
experience. And if is also beyond doubt, that this seal of
the Spirit, is fhe highest kind of evidence of the saints' adop
tion, that ever fhey obtain. But in these exercises of grace
in practice, that have been spoken of, God gives witness, and
sets to his seal, in the most conspicuous, eminent, and evident
manner. It has been abundantly found to be true in fact, by the
(tjtperience of the Christian church, that Christ commonly
gives, by his Spirit, the greatest and most joyful evidences to
his saints of their sonship, in those effectual exercises of grace
• "The more these visibte exercises of grace are renewed, the more cer-
tjin you will be. The more frequently these actings are renewed, tbe more
ibiding and confirmed your assurtnce will be. A man that has been assured
of such visible exercises of grace, may quickly after be in doubt whether he
was not mistaken. But when such actings are renewed again and again, he
grows mote settled and established about his good estate. If a man see a thing
once, that makes him sure ; but, if afterwards, he fea,r he was deceived, when
he comes to see it again, he is mote sure he was not mistaken. If a man
read such passages in a book, he is sure it is so. Some months after, some
may bear him down, that he was misuken, so as to make hitp question it
himself; but, when he looks, and reads it again, he is abundantly confirmed.
The more men's grace is multiplied, the mote their peaccis multiplied ;"
2 Pet. i. 2. " Gtace and peace be multiplied unto you, through the knowl-
edge of God, and Jesus our Lord." Stoddard's Way to know sincerity and hy.
focrisy.

408 RELIGIOUS AFFECTIONS.
under trials, which have been spoken of ; as is manifest iS
the full assurance, and unspeakable joys Of many of fhe mar-i
tyrs. Agreeable td that, !¦ Pet. iv. 14. « If ye are reproached
for fhe name of Christ, happy are ye ; for the Spirit of glory,
and of God resfeth upon you." And that in Rom. v. 2, 3-j
« We rejoice in hope of fh« glory of God, and glory in tribula
tions." And agreeable to what the Apostle Paul often de."
Clares of what he experienced in his trials. And when fhe
Apostle Peter, in my text, speaks of the joy unspeakable, and
full of glory, whieh fhe Christians to whom he wrote, experi-.
enced ; he has respect to what they found under persecutionj
as appears by the context. Christ's thus manifesting himselfy
as the friend and sayiour of his s'aints, cleaving to him under
trials,, seems to have, beep represented of old, by his coming
and manifesting himself, to Shadrach, Meshach and Abedne-
go, in the furnace. And when fhe apostle speaks of the wit
ness of the %urit, in Rom. viii. 15-, 16, 17, he has a more im
mediate respect to what the Christians experienced, in their
exercises of love to God, in suffering persecution ; as is plain
by the context. He is, in the foregoing verses, encoUraging'
the Christian Romans under their sufferings, that though their
bodies be dead, because of sin, yet they should be raised fo
life again. But it is more especially plain by the verse im
mediately following, verse 18. " For I reckon, that the suf
ferings of this present time, are not worthy to be compared
with the glory that shall be revealed in Us." So the apostle
has evidently respect to their persecutions, in all that he says
to the end of the chapter. So when the apostle speaks of the
earnest of the Spirit, which God had given to him, in 2 Cor. v.
5, the context shews plainly that he has respect to what was
given him in his great trials and sufferings. And in that prom
ise of the white Stone, and new name, to him that overcomes.
Rev. ii. 17, it is evident Christ has a special respect to a ben
efit that Christians should obtain, by overcoming, in the trial
they had, in that day of persecution. This appears by verse
13, and many other passages ip this epistie to the seven
churches of Asia.

Religious affections. 409
Objection II.. ..Some also may be ready to object against
%hat hasbeen said of Christian practice being fhe chief evi
dence of the truth of grace,' that this is a legal ; doctrine ; and
that this making practice a' thing of such great impprtance iw
religion, magnifies WPrks, and tends tp lead meh to make too
mueh of their pvvn doing's, tP tbe diminutipn pf the glory of
free grace, and does not seem Well to Consist with the great
gospel doctrine of justification by faith alone. '
- But this objection is altogether without reason. Which
way is it inconsistent with the freehess of God's grace, that
holy practice should be a sign of God's grace : It is our works
being the price of God's favor, ahd not their being the sign
of if, fhat is fhe thing which is inconsistent with the freeness'
of that fevor. Surely the beggar's looking on the money he
has in hi« hands, as a sign of the kindness' of him who gave it
to him, is in no respect incnnsistent with the freeness of that
kindness. It is his having mohey in hzs hands as' the price of
a benefit, that is the' thing which is' inconsistent with the free
kindness of fhe giver. The notion of fhe freeness of the grace
of God to sinners, as that is revealed and taught in the gospel,
is not that no holy and amiable qualifications or actipns in us
shall be a fruit, and sp a sign' pf that grace ; but fhat it is npf:
the wprthiness or loveliness of any qualification or action of
ours which recommends us to that grace ; that kindness is
shown to the unworthy and unlovely ; that there is great ex
cellency in fhe benefit bestowed, and no excellency in the sub
ject as the price ofit ; fhat goodness goes forth and flows out,
from the fulness pf Gpd's nature, the fulness pf the fountain
of good, without any amiableness fai the object to draw it.
And this is the notion of justification without works (as this
doctrine is taught in the scripture) fhat it is' not the' worthi
ness or loveliness of pur works, pr any thing in us, which is
in any -wise accepted with God, as a balance for the guilt of
sin, or a recommendation of sihners t6 his acceptance as
heirs of life. Thus ¦we are justified pnly by the righteous
ness of Christ, and npt by our righteousness. And when
works are opppsed to faith in this affair, and it is, said that we
are justified by faith and not by works ; thereby is meant, that
Vot, IV. 3D

410 RELIGIOUS AFFECTIONS.
it is not the worthiness, or amiableness of our works, or any
thing in us, which recommends us to an interest in Christ
and his benefits ; but fhat we have this interest only by faith,
or by our souls receiving Christ, or adhering to apd closing
with him. But that the worthiness; or amiableness pfnpth'*
ing in us recemmends and brings us to an interest in Chrisfj.'
is no argument that nothing in us is a sign of an iptere^t ins '
Christ. If the doctrines of free grace, and justification, by faith
alone, be inconsistent with the importance of holy practice as
a sign of grace ; then they are equally inconsistent with the
importance of any thing whatspever in us as a sign of grace,
any holiness, or any grace that is in us, or any. of our experi
ences or religion ; for it is as contrary to the doctrines of'
fre^ grace and justification by faith alone, that any of these
should be the righteousness which we are justified by, as that
holy practice should be so. It is with holy works^ as it is
with holy qualifications ; if is inconsistent with the freeness
of gospel grace, that a title to salvation should be g^ven fa-,
men for the loveliness of any of their holy qualifications, as^
much as that it should be given for the hpliness of their
works. It is inconsistent with the gospel doctrine of free
grace, that an interest in Christ and his benefits should be
given for the loveliness of a man's, true holiness, for the amiar
bleness of his renewed, sanctified, heavenly heart, his love to
God, and being like God, or his experience of joy in the Ho
ly Ghost, self emptiness, a spirit to exalt Christ above all, and
to give all glory to him, and a heart devoted unto him ; I say
it is inconsistent with the gospel doctrine of free grace, that
a titie fo Christ's benefits should be given out of regard to the
loveliness of any of these, or that any- of these should be our
righteousness in fhe affair of justification. And yet this does
not hinder the importance of these things as evidences of an
interest in Christ. Just so it is with respect to holy actipns
and works. To make light of works, because we be not justi
fied by works, is the same thing in effect, as to make light of
all religion, all grace and hoUness, yea, true evangelical holi
ness, and all gracious experbnce ^ for aU is . ipcludedj whent

RELIGIOUS AFFECTIONS. 411
thfe scripfjure~ says, we are aot jtfsitified by works ; for by
works in this case, is meant all our own righteousness, relig
ion, or holiness, and every thing that is in lis, all the good we
do, and all the gopd which we are cphscipus of, all external
acts, and all internal acts and exercises of grace, and all expe
riences, and all those holy and heavenly things wherein the
life and power, and fhe very essence of religion do consist, all
those great things which Christ and bis apostles mainly in-
sislsd on in their preaching, and endeavored to promote, as
of the grea^test consequence inthe hearts and lives of mepj
and all good dispositions, exercises and qualifications of every
kind, whatsoever ; and even faith itself, considered as a part
pf Pur hpliness. For We are justified by none of these things ;
and if we were, we should, in a scripture sense, be justified
by works. And therefore if ,it be not legal, and contrary to
the evangelical doctrine of justification without works, to in
sist on any of these, as of great importance, as evidences of
an interest in Christ ; then no more is it, thus to insist on the
importance of holy practice. It would be legal to suppose,
that holy practice justifies by bringing us to a title fo Christ's
benefits, as the price of it, or as recommending to it by its
preciousness or excellence ; but it is net legal to suppose,
that holy practice justifies the sincerity of a believer, as the
proper evidence pf it. The ApOstle James did not think it
legal to say, that Abraham our father was justified by works,
in this sense. The Spirit that indited the scripture, did not
think the great importance and absolute necessity of holy
practice, in this respect, to be inconsistent with the freeness
of grace; for it commonly ftaches them both together ; as in
Rev. xxi. 6, 7, God says, " I will give unto him that is athirst,
of the fountain of fhe water of life freely ;" and then adds, in
the very next words, " he that overcometh shall inherit all
things." As though behaving well in fhe Christian race and
warfare, were tbe condition of the promise. So in the next
chapter, ip the 14th and IStb verses, Christ says, "Blessed
are they that do his commandments, that fhey may have a
right to fhe tree of life, and enter in through the gates intq
the city;" and then declares in the 15th verse, "how they

M2 RELIGIOUS AFFECTIONS.
that are of a wicked practice" shall be excluded ; and yet in the
two verses next following, does with very greaf solemnity
give forth an invitation to all to come and take of the wafer of
life freely ; « I am the ropt and the offspring of David, the
bright and mprnipg star. And fhe Spirit and the bride say,
come. And let him that heareth, say, come. And let him
that is athirst, come ; and whosoever will, let him coine and
take of .the ¦water of life freely." So chapter iii. 20, 2 1 .
« Behold I stand at the door and knock ; if any man hear niy
voice, and open the door, I will come in to him, and sup with
him, and he with me." But then it is^added in the next
words, f To him that overcometh will I grant to sit with me
in my throne." And ip that great invitatfon of Christ, Matth.
xi. latter end, " Come unto me, all ye thaf labor, and are heavy
laden, and I will give you rest;" Christ adds in the next
words, " Take my yoke upon you, and learn of me, for I am
meek and lowly in heart ; and ye shall find rest unto your
souls ; for my yoke is easy, and my burden is light : As
though taking the burden of Christ's service, and imitating
his example, were necessary in order to the promised rest.
So in that great invitation fo sinners to. accept of free grace,
Isa. Iv. " Ho, every one that thirsteth, come ye to the wa- '
ters, and he that hath no money ; come ye, buy and eat, yea,
come, buy wine and milk without money and without price ;'?
even there, in the continuation of the same invitation, the sipr
ner's forsaking his wicked practice is spoken of as necessary
to the obtaining mercy, verse 7. " Let the wicked forsakb
his way, and the unrighteous man his thoughts ; and let him
return unto the Lord, and he will%ave mercy upon him, and'
to our God, for he will abundantly pardon." So the riches pf
divine grace, in the justification of sinners, is set forth with
the necessity of holy practice, Isa, i.^ 16, &c. " Wash ye,
make you clean, put away the evil of your .doings from be-
fpr.e niine eyes, cease to do evil, learn to do well, seek judgr '
ment, relieve the oppressed, jhdge fhe fatherless, plead for
therwidow. Come now, let us reason together, saith the
Lprd ; though ypur sins be as scarlet, fhey shall be as white

RELIGIOUS AFFECTIONS. 413
¦f
^ snow ; though they be red like crimson, they shall be as
wool." And in that most solemn invitation of wisdom, Prov. ix. af
ter it is represented what great provision is made, and how that '
all things were ready, tbe house built, the beasts killed, the
wine mingled, and tbe table furnished, and the messengers
sent forth to invite fhe guests ; then we have the free invita
tion, verse 4, 5, 6. " Whoso is simple, let him turn in hither ;
as for him that wanteth understancUpg (i. e. has no righteous
ness) she saith to him. Come, eat of my bread, and drink of fhe
wine which I have mingled." But then in the next breath it
follows, " Forsake the foolish, and live ; anS go in the way
' of understanding ;" as though forsaking sin, and going
in the way of holiness, were necessary in order to life. So
thaf the freeness of grace, and fhe necessity of holy prae-
tice, which are thus from time to time joined together
in scripture, are not inconsistent one with another. Nor
.does it at all diminish the hpnor and impprtance of faith,
thaf the exercises and effects of faith in practice, should be
esteemed fhe chief signs of it ; any more than it lessens the
importance of life, that action and motion are esteemed the
chief signs of fhat.
So that in what has been said of the importance of holy
practice as the main sign of sincerity ; there is nothing le
gal, nothing derogatory to the freedom and sovereignty of
gospel grace, nothing in the least clashing with the gospel
doctrine of justification by faith alone, without the works of
the law, nothing in the least tending to lessen the ^lory of
the Mediator, and our dependence on his righteousness, npth
ing infringing on the special prerogatives of faith in the af
fair of our salvation, nothing in any wise detracting from
fhe glory of Gpd and his mercy, or exalting man,, or di
minishing his dependence and obligation. So that if any
are against such an importance of holy practice as has been
spoken of, it must be only from a senseless aversion to the
letters and sound of the word works, when there is no rea
son in the world to be given fpr it, but what may be given
^ith equal force, why they should have an aversion to the

4U RELIGIOUS AFFECTIONS.
Words holiness,, godliness, grace, religion, experierwe, and even
faith itself ; for to make a righteousness of any of these, is
as legal, and as inconsistent with the way ^of the new cpve-
tiMit, as to make a righteousness ef holy practice.
It is greatly to the hurt of ,rpligion, for persons to make
light of, and insist little on, those things which the scripture
insists most upon, as .of most impoirtance in the eyidence of
our interest in Christ, under a notion that to lay weight on
these things is legal, and an old covenant way ; and so, to
neglect the exercises, and effectual, operations of grace in
practice, and insist almost wholly on discoveries, and tbe
method and manner of the immanent exerciTses of conscience
and grace in contemplation ; depending on an ability to
make nice distinctions in these matters, and a faculty of ac
curate -discerning in them, from philosophy or experience.
It is in vain tp seek for any better, or any further signs than
those fhat the scriptures have most expressly mentioned, apd'
most frequently insisted op, as signs of godliness. They
who pretend to a greater accuracy in giving signs, or by
their extraordinary experience or insight into the nature of
things, to give more distinguishing marks, which shall,
more thoroughly search out and detect the hypocrite, are
but subtil to darken their own minds, and the ininds of
others ; their refinings, and nice discerning, are in God's
sight, but refined foolishness and a sagacious delusion. Here
are applicable those words of Agur, Ptov. xxx. 5, &. « Ev
ery word of God is pure ; he is a shield to them thaf put
their trust in him : Add thou not unto his words, lest he
reprove thee, and thou be found a liar." Our discerning, with
regard to the hearts of men, is not much to be trusted. We can
see but a littie way into the nature of the soul, and the depths
of man's heart. The ways are so many whereby persons' affec
tions may be moved without any supernatural influence, the
natural springs pf the affections are so various and so secret,
so many things have oftentimes a joint influence on the affec
tions, the imagination, and that in ways innumerable and un
searchable, natural temper, education, the common influences
of the Spirit pf Gpd, a surprising cencpurse pf affecting cir-

RELIGIOUS AFFECTIONS, 41S
cumstances, an extraordinary coincidence of things in the
CPurse of men's thoughts, together with tbe subtil manage
ment of invisible malicious spirits, that no philospphy or ex
perience will ever be sufficient fp guide us safely threugh this
labyrinth and maze, withput our clpsely following the clue
whichiGod has gi'ven us in his word. God knows his own rea
sons why he insists on some things, and plainlysets them forth
as the things that we should try ourselves by rather than oth"
ers. It may be it iis because he knows that these things are '
attended with less perplexity, and fhat we are less liable to-
be deceived by them than others. He best knows- our na
ture ; and he knows the-nature and manner of hisown opera
tions ; and he best knows the way of our safety ; he knowrf
what allowances to make^ for different states of his church,
and different tempers of particular persons, and varieties in
fhe manner of his own operations, how far nature may resem
ble grace, and liow far nature may be mixed with grace, what
affections may rise from imagination, and how far imagina
tion may be mixed with spiritual illumination. And there
fore it is our wisdom, not to take his ivork out ofhis hands,
but' fo follow him, and lay the stress- of fhe judgment of our
selves there, where he has directed us. If we do otherwise, no
wonder if we are bewildered, confounded, and fatallydelud-
ed. But if we had got into the way of looking chiefly at
those things, which Christ and his apostles andpropKets chief
ly insisted on, and so. in judging of ourselves and others,
chiefly regarding practical exercises and effects of grace, not
neglecting other things ; it would be of manifold happy
consequence ; it would above all things tend to the convic
tion of deluded hypocrites, and to prevent the delusion of
those whose hearts were never brought to a thorough' com-
' pliance with the strait and narrow way which leads to life ;
it would fend to deliver us from innumerable' perplexities,
arising from the various inconsistent schemes there ai'e about
methods and steps of experience ; it would greatly tend to
prevent professors neglecting strictness of life, and tend to
promote their engagedness and earnestness in their Christian
walk ; and it would become fashion-able for men tP shew

41 e RELIGIOUS AFFECTlOJfS.
fheir Christianity, more by an amiable distinguished behaviorj'
than by ap abundant and excessive declaring their expericn-'
ces ; and We should get into the way of appearing lively in re.'
ligion, more by being lively in the service of God and our gen
eration, than by the liveliness and forwardness of Pur tongues,
and making a business pf proclaiming on the bouse tops, with
our mouths, the holy and eminent acts and exercises of our own
hearts ; and Christians that are intimate friends, would talk
together of their experiences and comforts, in a manner bet
ter becoming Christian' humility and modesty, and more to
each other's profit ;¦ their tongues nof running before, but
rather going behind their hands and feet, after the prudent
example of the blessed apostle, 2 Cor, xii. 6, and many oc
casions of spiritual pride would be cut off ; and so a great
door shut against the devil ; and a great many of the main
stumbling blocks against experimental and powerful religion
would be removed; and religion would be declared and
manifested in such a way that, instead of hardening spec
tators, and exceedingly promoting infidelity and atheism,
would,, above all things, tend to convince men fhat there is
a reality in religion, and greatly awaken them, and win them,
by convincing their consciences of the impprtance and excel
lency of religion. Thus the light of professors would so shine
before men, that others, seeing their good works, wpuld glpri-^
fy their Father which is in heaven.

OBSERVATIONS

OBSERVATIONS

§ 1. r AITH isa belief pf a testimony ; 2 Thess. i. 10.
'' When he shall come fo be glorified in his saints, and to be
admired in all them that believe (because our testimony ampng
you was believed) in thaf day." It js an assent to truth,'as
appears by the 1 1th of Hebrews ; and it is saving faith that is
there spoken of, as appears by the last verses of the foregoing
chapter: " And these all, having obtained a good* report
through faith, received not the promise : God having provid-.
ed some better thing for us, that they, without us, should not
be made perfect." Mark i. 15, « Saying, The time is ful
filled, and the kingdom, of God is at hapd : Repent ye, and
believe the gospel." John xx, 31. " But these are written,
that ye might believe that Jesus is the Christ, the Sop of
God, and that, believing, ye might have life through his
name." 2 Thess. ii. 13. « But we are bound fo give thanks
always fo Gpd for you, brethren, beloved pf the Lprd, because
Gpd hath frpm fhe beginning chosen ypu fp salvatipn, thrpugh
sancfificatipn pfthe Spirit, and belief pf the fruth.'-
,§ 2. It is the prpper act pfthe spul towards God as faifbr
ful. Rom. iii. 3,4. f For what if some did hot believe?
Shall their ¦ unbelief make the faifh of God without effect ?
God forbid : Ypa, let Gpd be true, but every man a liar ; as
it is written. That thpu mightest be justified in thy sayings,
and mightest pyercome 'whep theu art judged."
. § 3. It is a belief pf truth frpm a sense pf glpry and excel
lency, pr at least with such a sense. John xx. 39. « Jesus
ssuth unto him, Thumas, because thou hast seen me, thop
bast believed : Blessed are they thai have not seen, and yet

^Q CONCERNING FAITH.
haye believed." Matth. ix. 2 1. « She said within herself, If
J. may but tppch his..gaifipent,.I shsjll be w^le." 1 Cor. xii. 3,
" Wherefore I give you to understand, thaf no man, speaking
by thp Spirit of Gpd, calleth Jesus accprsed ; and that no man
(cap^ s^y that Je^psis ^^'^ Lord,, buf: b-y the Hbly Gbost.** «i
§ 4. It is a belief of the triith, from a spiritual taste and .
relish of what is excellent and divipe. Luke xii. 57. " Yea,
apd why, even of yourselves^ judge-ye not what is right ?"
BeUevers receive the truth in the love of it, and speak the
tripth ip love. Eph. iv. 15. " But speaking the truth in love,
may grow up into him in all things, which is theheadi evep
Christ."^ §5. The object of faith is the gospel, as well as Jesus
Christ. Marki. 15. "And saying. The time is fulfilled^
and the kingdom of God is at hand : Repent' yCj and believe'
the gospel." John xvii. 8. " For I have ^ven unto them fhe
wwds which thou gavest me ; and tiiey received them, and
have known surely that I came out from thee, andthey liave-''
believed that thbu didst send me." Rom: x. 16, 1-7, "Btit'
they have nof obeyed the gospel. For Esaias saith', Lord",
who hath believed our report ?.... So then, feith cometh b/^
hearing, send hearing by the word ofGod," , : ,
, §6. Faith includes a knowledge of Gpd and Christ. 2 Pet, i
i. 2, 3. " Grace and peace be multiplied unto yoU tiitough
the knowledge of God, and of Jesus our Lord ; according as
Ma divine power hath given Unto us all things that pertain
unto life and godliness, through the knowledge of Mm that
hath called us fo glory and virtue."' John- xvii. 3. "And
this is life eternal, thaf fhey might know thee tbe only- true
God, and Jesus Christ whom' thou hast sent."
§ 7. A belief Of propiises is faith, or a great part of faith>-
Heb, xi. " Now faith is the substance of fWngs hoped fbr,-'
the evidence of things- not seen,"' j&c. SGbroh, xx, SO.
" And they rose early- in the morning, and wenfforth into the-
¦wilderness of Tekoa ; and as fhey went forth, Jchosha^at-
stood and said. Hear me, O Judah, and ye inhabitants of J'eru.r
salem ; Believe in the Lord- your God, so shall ye be est^-
I'ished; believe his prophets, so shall ye prosper." A de^

CONCERNING FAITH.- 0f-
pending on promises is an att of feiSi. Gal. v. 5. "¦ For we-
through the Spirit Wait' for the hope of righteousnesA' by
faith."-- \ ¦¦ '' ' ' " '¦•'
§ 8. Faith is a receiving of Christ. John i. 12. " But as'
many as received him, to them gave he power to become the-
sons^of God, even to- f-hem thSt believe on his name."
^9. It is receiving Christ intO' the heart. Rom. x. 6, 7,
*; 9, 10. « Butthe righteousness- which is of faith, speivketh
op this wise, Say not in thy heart, Whp shall ascend into
heaven? (That is, to bring Christ dawn fiom above ;) or, who
shall- descend into the deep ? (That is, to bring up Christ
from the dead.) But what saith it ; The v/ord is nigh the^,
even- in thy mouth, and in- thy heart, (that' isj the word of
faith, which we' preach) That if thou shalf confess with thy
mouth the Lord Jesus, and shalt believe in thine heart that
God hath raised him fVtim'the dead, thou shalt be saved. For
¦with the heart man believeth unto 'righteousness ; and with
fhe mouth confession is made unto salvation."'
, §¦ 10. A trvie faith includes more- than a mere belief; it ik-
accepting the gospel, and includesall acceptation; ',1' Tim. i-.
14y 15. '"And the gi*ace of our Lord -was exceeding abund
ant with faith and love which is in ChristJesus. This iS a
faithful saying, and worthy of all' acceptation, that ChristJesus
came ifflto the world to save sinners, of whom I am chiefi"
2-Coi'.'Xii 4. ."'For if he that cometh preacheth anotherJe-
sus, whom wehavc not pr^ohed ; or if you receive another
Spirit,* which ye have not received ; or another gosiiel, which
yehave not acGCptpd, ye might wellbear withhim."
¦!§! 11; It is something more than merely the assent of the^
u*iderstandingi because it is called- an obeying the gospel. -*
Rom. X. le, " But they have not- all obeyed the gospel. For
Esaias saith, Lord, who hath believed our report r" 1 Pet.
ir^ 17. "For the time is come that judgment must begin
at( the- house of God : And if it firet begin atus, what shall the
end be of tliem that obey not the gospel of God r"
It is obeying the doctrine fromthe heart; Rom^ vii 17, 18;:
"'But -God be thanked, that ye were- the servants of sin ; but
ye have obeyed' from the heart that form of doctrine which

Am CONCERNING FAITH.
was delivered you. Being thep made free from sin, ye be»
came the servants of righteousness," &c.
§ 12. This expression ef obeying the gospel, seems to de
note the heart's yielding to the gospel in what it proposes fo
us in its calls : It is something more than merely whaf may be
called a believing the truth of the gospeh John xii. -42. « Nev
ertheless, among the chief rulers also, many believed on him ;
but, because of the Pharisees, they did not cpnfess him, lest
they should be put out of the sypagpgue." And Philip
asked the eunuch, whether he believed with all his heart,?.,..
It is a fully believing, or a being fully persuaded ; This pas
sage evidences that it is so much af least.
§ 13. There are different sorts pf faith that are not true
iand saving, as is evident by what fhe Apostle James say^,'
" Shew me thy faith Vithouf thy works, and I will sheyf thee
my faith by my works.". Where it is supppsed that there
may be a faith without works, which is not the right faith :,_
When he says, " I will shew fhee my faith by' ray works,"
nothing else can bp meapt, than that I will shew thee that my
faith is right.
§ 14. Itis a trusting in Christ. Psal. ii. 12. " Kiss the
Son, lest he be angry, and ye perish from the way, when his,
wrath is kindled but a little : Blessed are all they that put
their trust ip him." -Eph. i. 12, 13. " Tliat we shopld be^"
fp tlie praise of his glory, who first trusted in Christ,: In
v/hom ye also trusted, after that ye heard the word of^ truth,
the gospel of your salvation ; in whom also, after that ye be
lieved, ye were sealed with that Holy Spirit of promise."
2 Tim- i. 12. « For the which cause I also su^er these
things : Nevertheless I am not ashamed ; for I know whom
I have believed, and am persuaded that he is able to keep
that which I have committed unto him against that day."
l^lany places in the Old Testament speak of trusting^in
God as the condition of his favor and salvation ; especially
Psal. Ixxviii. 21, -22. "Therefore fhe Lord heard this, and
was wroth : So a fire was kindled against Jacob, and , anger
alsO'came up against Israel ; because they believed, not in
God, and trusted not in his salvation." It implies submissipp ;

CONCER^flNG FAlTii. 4S3
Rom. XV. 12. "And again, Esaias saith. There sha|l.bea
tppt pf Jesse ; and he fhat shall rise tn reign over fhe Gentilcsj
in him shall the Gentiles trust." 1 Tim. iy. 10, " For there-*
fore we both labor and suffer reproach, because yve trust in
the living'God, who is the Saviour of all men, especially of
those that believe." 2 Tim. i. 12. « For which cause I also
suffer these things; nevertheless I am not ashamed; fori
kpow whom I have believed, and am persuaded that he is able
fp keep, that which I have committed unto hitn against that
day." ¦ Matth. viii. 26. « Why are ye fearful, 0 ye of little
faith ?" Matth. xvi. 8. " Which Jesus, when he perceived,
he said unto them, O ye of little faith, why reason ye among
yourselves, because ye have brought no bread ?" 1 John v.
Ip, 14. " These things have I written unto you that believe
On the name of the Son of God ; that ye may know that ye
have eternal life ; and ^^^^ Y^ may believe on the name of^
the Son of God. And this is the confidence that we haye ip
him, thatlf we ask any thing according to his wiU, he hearet;h^,
u^." Believing in Christ in one verse, is called confidence iw
the next^
§ isr It is a committing ourselves to Christ ; 2 Tim, i. 12.
"For the which cause I also suffer these things : Nevertbe-
less'y.am nbt ashamed; for 1 know whom I have believed,
aiid am persuaded thaf he is able tp keep thaf which I have
confniittecl'xmio him against that day." This is a Scripture
se'bse of the -word belifve, &s is evident by John ii. 24. "Jesus,
did not commit himself to them." In the original it is owe .
I1r^r^vcll euvloii av]oi;.
§16. It IS a gladly receiving' the gospel; Actsii. 41.
"^hen they fhat gladly received his word, were baptized ;
and Ithe same day there were added unto them abput three
thousand souls."" It is approving the gospel ; Luke vii. 30, 35.
" But the 'Pharisees and la'wyers rejected the counsel of God
against themselves, being npt baptized of him. But wisdom
is justified of all her children." It is obeying the .doctrine ;
Rom. "vi. l7. ,'" But God be thanked, that ye Vere tpe ser-^i' 1
vants of sin ; but ye have obeyed from the heart, that form pf .
doctrine which yya^' ''delivered yPU." It is what 'may Ise well'

4^4. CONCERNING FAITlt.
understood by those expressions of coming t» Christ, vof lopk-'
ing to him, of opening the door to let him in. This is ve?]^
evident by scripture. It is a coming and taking the wafers
of Ufe, eating and drinking Christ's flesh and blood,- hearing
(Christ's voice, and following him. John x. 26,, 27. "But ye
'believe not ; because ye are not pf my sheep, as I said unto
you. My sheep hear my voice, and I know themi and they
foUpw me." John viii. 12. " Then spake Jesus again unto
them, saying, I am the Ught of the world ; he thaf fellpwefh
me, shall not yvalk in darkness, but shall have tbe light of
life." Isaiah xiv. 22 J, « Look unto me, and be ye saved, aU
the ends pf the earth : Fpr I am God, and there is none else."
§ 17. Faith cpnsists in two things, viz. in being persuadied
of, and in embracing the promises : Heb- xi. 13. " These
all died in faith, not having received the promises, but having
seen them afar off, and were persuaded of them, and embrac
ed them) and confessed that they were strangers and pilgrims
pn the earth." 1 Cor. xiii. 7. " Charity believeth all things,
hopeth all things." If that faith, hope and -charity, speljcen of
in this verse, be the same with those that are compared to
gether in fhe last verse, then faith arises from a charitable
disposition of heart, or from a principle of divine love.. John
V. 42. " But I know you, that ye have not the love of Gpd in
you," with the context. DciU. xiii. 3. « Thou, shalt not
hearken unto the words of that prophet, or thaf dreamer pf
dreams : For the Lord your God proveth you, fp know wheth
er you love the Lord your God with all your heart, and with
all your soul." 1 John v. 1. " Whosoever believeth that
Jesus is fhe Christ, is born of ¦God : And every one that lov
eth him that begat, loveth him also thaf is begotten of him."
§ 18. It is a being reconciled untp Gpd, revealing himself
by Christ in the gospel, or our minds being reconciled, 2 Cor.
V. 18, 19, 20, 21. " And all things are of Godj who hath, re
conciled us to himself by Jesus Christ, and hath given to us
fhe ministry of reconciliatien ; to wit, thaf God was in Christ,
reconciling the -ivorld unto himself, not imputing their tres
passes unto them ', and hath committed unto us the word of
reconciliation. Now then we ai-e ambassadors for Christ ; a»

eONCERNIN^ FAITH. 485
fliOugh Giod did beseech you by us, we pray you ip Christ's
stead be ye reouncUed to Gpd, For he hath m^de him , tp ,fee
sin for us who knew no sin ; that we might hs ip-ade the right
eousness of God in him." Col- i. 3,1. « Aad you that were
sometimes sdiepsufed, iuid enemies ip yaur mind by wicked
works, yet now hath fee reconciled.'' It i? the according of
the -vyhole soul, and not merely .of the fflnderslai^ipg, Matth-
xi, €. « Blessed is be whosoever shall npt be offended in me."
§ 19. There is cpofaiaed ih the lOature of faith a sense of
our own unworthinessv Matth. xv. 37, W. « Truth, Lprid,
yet the dogs eat pf the ei!urobs which fidl frpm their master's
table. Then Jesus answered and said unto her, jO.wpman,
great is thy faith." See ccajcemipg the centiirion, Luke viL
6.. ..9 ; this woman which was a sinner, ib..v, 37, Sig, and espe.-
dally 5.0 ; the prod%af son, Luke xv. bhe ^penitent ihaef,
Luke xxiii.- 41. Consult also Hab. ii. 4. f^ Behold Ms^oul
which is lifted up, is not upright in him ; hut the just^hali
live by his faith. jRroy. «x.viii. 2S, ; Psal. xL4^and^sal.
cxxxi. -§30,. -It is a-ibeibg drawn to (Christ. None can come uUf
to Christ, but. whom the Father draws. The feeenesaof the
covenant of .grace is :repr-eseiited ,'thas, that the condition;of
finding is only ' seeking ; and ^the conditipn of receiying, ask
ing ; and the condition of having the. door ppehed,is knqckr
rng. Fxsom whence I ipfer, that feith isa hearty applying un-
tO" God by X}hrj»t (for salvation, or the heart's seeking it if
Gpd through him. See also John iv. 10. *' If thou ,kne\ •
est the giftiof Gpdy and whp if is that saith unto thee, Givs
me to drink, thou wouldst have asked of him, and he woidd
have given thee -living, water;" And Luke xxiii. -43 ; it.iscall<-
ing on (Christ ; it is -the opposite -unto disallowing and rpject-
ing'Cbrist Jesus. John xii.-46, 47, 48. "I am comealight
into the world,.that wbosoever-belieyeth on me should pof abide
in darkness. And if any man hear my -words, -and; believe
not,T judge him not ; for 'I came not to judge fhe worid, but
to save the world. He that rejeeteth me,'and receiveth not
my words, hath one that judgeth him ; the word tliat I have
spc^en, the same shall judge him inthe last day." 1 Pet. ii.
' Vol. IV 3 F

42 fl CONCERNING FAITIi.
7. " Unto you therefore which believe, he is precious ; but
unto them which be disobedient, the stone which the builders
disallowed, the same is made the head of the corner."
§ 21. Loye either is what faith arises from, or is included
in faith, by John iii. 18, 19. " He that believeth not, is con
demned already ; and this is their condemnation, that men
loved darkness rather than light." 2 Thess. ii. 10, 13, " And
with all deceivableness of unrighteousness in them that per
ish ; because they received not the love of the truth, that
they might be saved. That they all might be damned who
believed not the truth, but had pleasure in unrighteousness."
§ 22. The being athirst for the waters of life is faith. Rev.
xxi. 6. It is a true cordial seeking of salvation by Christ.
Believing in Christ is heartily joining ourselves to Christ and
to his party, as is said of the followers of Theudas, Acts v. 36.
And w-e are justified freely through faith, i. e. we are saved
by Christ only on joining ourselves to him. It is a being per
suaded to join ourselves to him, aad to be ofhis party. John
viii. 12. " Then spake Jesus again unto them, saying, I am
the light of the world : He that followeth me, shall not vfalk
in darkness, but shall have the light of life." To believe in
Christ, is to hearken to him as a prophet ; to yield ourselves
subjects to him as a king ; and to depend upon him as a
priest. Desiring Christ, is an act of faith in Christ, because
he is called the desire of all nations ; Hagg. ii. 7, that is, he
that is to be tbe desire of all nations, when all nations shall
believe in him and subject themselves to him, according to
the frequent promises and prophecies of God's word ; though
there are other things included in the sense, yet this seems
to be principally intended. There belongs to faith a sense of
the ability and sufficiency of Christ to save, and of his fitness
for the work of salvation : Matth. ix, 2, and 28, 29, and 21,
Rom. iv. 2 1. " And being fully persuaded, that what he had
'promised,,he is able to perform." Of his fidelhy, Matth. xiv.
30, 31. " But when he saw the wind boisterous, he was
afraid: And beginning to sink, he cried, saying, Lord, save
me. And immediately Jesus stretched forth his hand, and
caught him, and said unto him, O thpu of little faith, wherj-

CONCERNING FAITH. 427
fore cKdst thou doubt ?" Of his readiness fo save, Matth. xv.
22, &c. 3 Tim. i. 5, 12. " Now fhe end of fhe commandr
ment is charity, out pf a pure heart, and pf a good conscience,
and of faith unfeigned : And I thank Christ Jesus our Lord,
who hath enabled me, for that he counted me faithful, put
ting me into the ministry." Of his ability, Matth. viii. 2.
" And behold, there came a leper, and worshipped him, say
ing, Lord if thou ¦wilt, thou canst make me clean." Matth. viii,
26. " Tbe centurion answered and said, Lord, I am not wor
thy that thou shouldst come under my roof: But speak the
word only, and my servant shall be healed.
§ 23. It is submitting tp the righteousness of God. Rom,
X. S. « For they, being ignorant of God's righteousness, and
going about to establish their own righteousness, have not sub
mitted themselves unto fhe righteousness of God." It is
what may be well represented by flying for refuge, by the
type of flying to the city of refuge. Heb. vi. 18. « Tbat by
two immutable things, in which -it was impossible for God lo
lie, we might have a strong consolation, who have fled for ref
uge, fo lay hold upon the ,hope set before us.'' It is a sense
of fhe sufficiency and the reality of Christ's righteousness,
and of his power and grace to save. John xvi. 8. " He shall
convince the world of sin, of righteousness and of judgment.''
It is a receiving the truth with a love to it. It is receiving
fhe love of the truth. 2 Thess. ii. 10, 12. " And with all de
ceivableness of unrighteousness in them that perish ; because
they received not the love of the truth, that they mightbe sav
ed. That they all might be damned who believed not the
truth, but had pleasure in unrighteousness." The heart must
close with the new covenant by dependence upon it, and by
love and desire, 2 Sam. xxiii. 5. " Although my house be
not so with God, yet he hath made with me an everlasting
cpvenant, ordered in all things, and sure. This is all my
salvation and all my desire, although he make it not to grow."
§ 24. Upon the whole, the best and clearest, and most
perfect definition of justifying faith, and most according to the
scripture, that I can think of, is this, faith is the soul's entirely
embracing the revelation ef Jesus Christ as pur Savipur, The

*28 CONCERNING FAITH.
word entbraee is a metaphorical expression j bot I tWnk ft
much clearer than any proper expression whatsoever : It is
called believing ; because believing is the first act of fhe soul
in embracing a narration or revelation ; and embracing, whep
conversant about a revelation or thing declared, is more prop»
erly called believing, than loving or choosing. If it were con*
vei-sant about a person only, it would be more properly called
loving: If it were only conversant about a gift, an Inberifanefc
or reward, it would more properly be called recmiug or ac
cepting, &c. '
The definition might have been expressed in these vi^ords,
faith is the souFs entirely adhering and acquiescing in the
revelation of Jesus Christ as our Saviour„..Or thus, faith is
the so,ul's embracing that truth of God, that reveals Jesus
Christ as our' Saviour.... Or thus, faith is the soul's entirely
acquiescing in, and depending upon the truth of Godj reveal
ing Christ as our Saviour.
It is the Whole sOul accofding and assenting to the truth,
and embracing of it. There is an entire yielding of the mind
and heart to the revelation, and a closing with it, and adher
ing to it, with the belief, and with the incUnation and affection.
If is admitting and receiving if with entire credit and respect.
The sou! receives it as true, as worthy and excellent. It may
be more perfectly described than defined by a short definition,
by reason of fhe pehury of words ; a great many words ex
press it better than pne or two, I here use the same meta
phorical expressions ; but it is because they are much clearer,
than any proper expressions that I khOW Of.
It is the soul's entirely acquiescing in this revelation, frOA
a sense of fhe sUfiicieney, dignity, glory and excellency of the
author of the re^velation.
Faith is the whole soul's active agreeing, according and
symphonizihg vrith this truth ; all opposition in jUdgKieftt
and inclination, so far as he believes, being taken aWay. It is
called believing, because fully believing this retfelatiOn, is fhe
first and principal exercise and manifestation bf this atcbrd?
ance and agreement of soUl,

CONCERNING FAITH. 42»
§ 25. The adhering to the truth, and acquiescing in it with
the judgment, is from a sense of the glory of the revealer, and
the sufficiency and excellency of the perfprmer pf the facts.
The adhering fp it, and acquiescing in it with the inclination
and affection, is from the gppdness and excellency ef the thing
revealed, and of the performer. If a person be pursued by an
enemy, and commit himself to a king or a captain, to defend
him, it implies Ms quitting other endeavors, and applying to
him for defence, and putting himself under him, and hoping
that he will defend him. If we consider it as a mere act of
the tnindi a transaction between spiritual beings, cnnsidered,
as abstracted from any external actipn, then it is the mind's
^quitting all other endeavors, and seeking and applying itself to
the Saviour fpr salvatipn, fully choosing salvation by him, and
delivering itself to Ttata, or a being willing to be his, with a
hope that he will save him. Therefore, for a person to com
mit himself to Christ as a Saviour, is quitting all other en
deavors and hopes, and heartily applying himself to Christ
for salvation, fully choosing salyatiOn by him, and acquiescing
in his way of salvation, and a hearty cpnsent of the spul fp be
his entirely, hoping in Ms suljBciency apd willingness tp
save. § 26. The first act cannpt be hpping in a pnomise, that is, as be
longing to the essence of the act. For there must be tbe essence
of fhe act performed, befijre any promise belpngs to the subject.
But the essence of the act, as it is exercised in justifying faith,
is a quitting other hopes, and applying, fo him for salvation,
choosing, and With the inclination closing with salvation by
him in his way, vvith a sense of his absolute, glorjous suSi-
fciency and mercy. Hope in fhe promises may immediately
follow in a moment ; but it is impossible that there be a
foundation for it, before the essence of faith be performed ;
though it is tbe same disposition fhat leads the soul to lay hold
en the promise afterwards. It is impossible that a man
Should be encouraged by a conditional promise, to trust in
Ghrist, if you mean by trusting in Christ, a depending upon his
Jiromises fp the person trusting ; for fhat is to suppose a de
pendence upon the promise antecedent to the first depend-

430 CONCERNING FAITH.
ence upon it ; and that the first time a man depends upon
the promise, he is encouraged to do it by a dependence upon
the promise. The conditional promise is this, that if you will
trust in Christ, you shall be saved : And you suppose the es
sence of this trust is depending upon this promise ; and yet
that the soul is encouraged to trust in Christ by a dependence
thereupon ; which is to sayji that the first time the aoul de
pends upon Christ's promises, it is encouraged to do it by a
dependence on his promises.
§ 27. Faith is the soul's entirely adhering to, and^acqui-
escing in the revelation of Jesus Christ as our Saviour, from
a sense oi"the excellent dignity and sufficiency of the revealer
of the doctrine, and of the Saviour. God is the revealer, and
Christ is also the revealer. Christ's excellency and suffi
ciency include the excellency of his person, and the excel
lency of the salvation he has revealed, and his adequateneJss
to the performance, &c....and the excellency of his manner of
salvation, Sec. From the excellency and sufficiency of the re
vealer and performer, %ve believe what is said is true, fully be
lieve it ; and from the glorious excellency of the Saviour and
his salvation, all our inclination closes with the revelation.
To depend upon the word of another person, impprts two
things : First, to be sensible how greatly it concerns us, and
how much our interest and happiness really depend upon the
truth of it ; and, secondly, to depend upon the word of an
pther, is so to believe it, as to dare to act upon it, as if it
were really true. I do not say, that I think these words are
the only true definition of faith. I have used words that
most naturally expressed it, of any I could think of. There
might have been other words used, thaf are much of the
same sense.
§ i:8. Though hope does not enter into fhe essential na
ture of faith, yet it, is so essential toit, that it is the natural
and necessary, and next immediate fruit of true faith. In the
first act of faith, the soul is enlightened with a sense of the
merciful nature of God and of Christ, and beUeves the declar
ations that are made in God's word ofit; and it humbly
and heartily applies and -seeks to Christ ; and it sees such a

COI^CERNING FAlTll. 4S>
Congruity Between fhe declared mercy of God, and the dispo
sition he fhfen feels towards him, that he cannot but hope,
that that declared mercy will be exercised toward,s him. Yea,
he sees that it ¦would be incongruous, for God to give him such
inclination and motions of heart fowai-ds Christ as a Saviour, if
he were pot to be saved by him. ¦>
>§ 29, Any thing that may be called a receiving the reve
lation of the gospel is not faith, but such a soft of receiving
it, as is. suitable tO the nature of the gospel, and the respect it
has to us. The act of reception suitable to truth, is believ
ing it. The suitable reception of that which is excellent, is
choosing it and loving it. The proper act of reception of a reve-^
latiOn of deliverance from evil, and the conferring of happiness,
is, acquiescing in it and depending upon it. The proper recep
tion of a Sayiour, is, committing ourselves to him and trusting in
him. The proper act of reception of the faVor of God, is, believ-
ingand esteeming it, and rejoicing in it. He that suitably re
ceives forgiveness of his fault, does with a humble sen'se of
his fault rejoice in the pardon.
Thus, for instance, he that reads a truth that no wa/ con
cerns his interest, if he believes it, it is proper to say he re
ceives it. But if there be a declaration of some glorious and
excellent truth, that does nearly concern him, he that only
believes it, cannot be said to receive it. And if a captain of
fers to deliver a distressed people, they that only believe
what he Says, without committing themselves to hiro, and
putting themselves under him, cannot be said to receive him.
So, if a prince offers one his favor, he that does not esteem
his favor, cannot be said -heartily to accept thereof. Again,
if one offended offers pardon to another, he cannot be said to
receive it, if he be not sensible of his fault, and does riot
care for the displeasure of the offended.
The whole act of reception suitable to the nature of the
gospel, and its relation to us, and our circumstances with res
pect fo it, is best expressed, (if it be expressed in ohe word
by the ¦word mrn or fldes:.
He that pffers any of these things mentioned, and offers
them only for these proper acts^ of reception, may be said ta
•ffer them freely, nay, perfectly so,

432 CONCERNING FAITH.
§ 30, For a man to trust in his own rigbteousne^, is tioi'
hope that God's anger will be appeased or abated, or that he
will be inclined to accept him into favor, uppn the sight pf
some exceUency that belongs to him ; pr to have such a
view of things, fhat it should appear no other than a suitable
and right thihg for Ged's anger toc bc abated, and fwr him to
be incluied fp take him into favor, upon the sight of, or put pf
respect to some excellency belonging to hina.
§ 31. The word min;, faith, seems tp be the most proper
word fo express the cordial reception of Christ and of the
truth, for these reasOns. First, thiis revelation is of things
^iritual, unseen, strange, and wonderful, exceedingly remote
from all the objects of sense, and those things which we com*
monly converse with in this world, and also exceedingly aUen
from our fallen nature ; so that it is the first and princip^
manifestation of fhe symphony between the soul and these
divine things, that it believes them, and acquiesces in them
as true. And, secondly, the Lord Jesus Christ, in the gospel,
appears principally tinder the character of a Saviour, and not
so much of a person absolutely excellent ; and therefore, the
prpper aot of reception of him, consists principally in the ex
ercise of a sense of our need of him, and of his sufiiciency,
his ability, his mercy and love, his faithfulness, the sufficien
cy of his method of sal'vation, the sufficiency and complete
ness of the salvation itself, of the deliverance and 'pf the hap
piness, and an answerable application of the soul to him for
salvation ; which can be expressed so well by no other word
but faith, or affiance, or confidence, or trust, and others bf fhe
same signification ; of which, a-iji; or faithj is much the best,
^he most significant ; because the rest, in their common sig
nifications imply something, that is not of the absolute essence
of faith. Thirdly, we have these things exhibited to us, to be
received by us, only by a divine testimony. We have noth
ing else to hold them forth to us.
§ 32. Justifying faifh is fhe soul's sense and conviction
of the reality and sufficiency of Jesus Christ as a Saviour, im
plying a cordial inclination of soul fo him as a Saviour. It is
the soul's conviction and acknowledgment of God's power in

CiOi^CERNlNG FAITH. 43^3
file difficult things, of his niercy in the wonderful things, of
his truth io the mysterious and unseen things, of the excel
lency of other holy things, of tbe sahation of ChristJesus.
Faith prepares the ivay fpr the remeval pf guilt of cphscience.
Guilt of conscience is the sense of the cpnneXinn between ths
sin pfthe subject and punishment ; 1st, by Gcd's law ; and
2d, by Gpd's nature and the prepriety pfthe thing. The"
mind is under the ¦\*eight ef guilt, as long as it has a sense pf
its being bpund to punishment, according to the reason and
nature of thingsj and the requirements of the divine gov*
ernment. Faith prepares the way for the removal of fhisk There
fore there must be in faith, I. A belief fhat the lavv is answer
ed and Satisfied by Jesus Christ ;, and 2. Such a sense of thfi
¦Way of salvation by Christ, that it shall appear proper, and
be dutiful, and accprding to the reaspn of things, that sin
should not be punished in us,, but that we nevertheless should'
be accepted through Christ. When the mind sees a way
thaf this can be done, and there is nothing in fhe law, npr in
fhe dirine nature, nor nature of thing-s to hinder if ; that of
itself Ughtens fhe burden, and creates hope. It causes the
Inind fo see that it i% not fer ever beund by the i>easpn pf
things- fo suffer ; though fhe mind does not khPW thaf it has
perfprm^d the condifipn of pardon. This is to have a sens©
of fhe sufficiency of this yyay pf salvation. When a' man '
commits sin and is sensible ofit, his spul has a natural sense
of fhe propriety pf punishment in such a case, a sense fhat
puni'sh'menf, accprding to fhe reason pf things, belpngs fo'
him ; fpr the same reasphs as all natipns have a sense ef the
prppriety of punishing men for crimes.
The blood of bulls, and goats, and calves, could nevei*
make them that offered them perfect as fo the conscience^
because the mind never ceuld have a sense of the prppriety
and beauty, and fitness in reasen. Of being delivered frpm'
punishment upon their account. This kind of sense of the
sufficiency ©f Christ's mediation, depends Upon a sense of fhe
gloriousness and excellency of gpspel things in, general ; as,
the greatness pf God's mercy ; fhe greatness of Christ's excel-'
Vpl. IV. 3 G

43-4 CONCERNING FAITU.
lency and dignity, and dearness to tbe Father ; the greatness oS
Christ's love to sinners, &c. Thaf easiness of mind which per
sons often haye, before they have comfort from a sense of isheir
being converted, arises from a sense they have of God's sover
eignty. They see nothing either in the nature of God, or ef
things, that will necessarily bind thfcm to punishment ; but that
God may damn them, if he pleases ; and may save them, if he
pleases. When persons are brought to that, then they are
fit to be comforted ; then their comfort is like fo have a true
and immpveable fpundation, when their dependence is no way
upon themselves, but wholly upon God. In order to such a
sense of the sufficiency of this way of salvation, it must be
seen, that God has no disposition, and no need fo punish us.
The sinner, when he considers how he has affronted and
provoked God, looks upon it, that the case is such, and the af
front is such, that there is need, in order that the majesty, and
lienor and authority of God may be vindicated, fhat he
should be punished , and fhat Gpd's nature is such, that he
must be disppsed to punish him.
CoROLL. Hence we learn, that - our experience of the
sufficiency pfthe doctrine of the gospel, fp give peace of con
science, is a rational inward vritness to the truth of fhe gos
pel. When the mind sees such a fitness in this way of sal-
Tafipn, that it fakes pff the burthen, that arises from the sense
of lis being necessarily bound to punishment, through proper
desert, and from the. demands of reason and nature ; if is a
strong, argument, that it is not a thing of mere human imagi-'
nation. When we experience its fitness fo answer its end,
this is the third of the three that bear witness on earth. The
Spirit bears witness, by discovering fhe divine glory, and those
stamps of divinity fhat are in the gospel. The water bears
witness ; that is, the experience of fhe power of the gospel
to purify and sanctify fhe heart, witnesses the truth of it ; and
the blood bears witness by delivering the conscience from
guilt. Any other sort of faith than this sense of the sufficien
cy of Christ's salvation, does not give such immediate glory
and honor to Christ, and does not so necessarily and immedi
ately infer the necessity of Christ's beipg known. Nothing be
sides makes all Christianity so to hang upon an actual respect

CONCERNING FAITH.' 435
<to Christ, and centre in him. Surely, the more fhe sinner
has an inward, an immediate and sple and explitif depend
ence upPh Christ, fhe more Christ has the glory of his salva
tipn frpm him.
In order tp this sprt of sense pf the ccngruify pf our sins
being forgiven, and of punishment's being removed, by fhe
,satisfaction of Christ, there must of necessity be a sense of
our guiltiness. For it is impossible any congruity should be
seen, without comparison of the satisfaction with the guilt.
And they cannot be compared, except there be a sense of
them both. There must not only be such a sense of God'S'
being very angry, and his anger being very dreadful, without
any sense pfthe reasonableness of that anger ; but there must
be a proper sense of the desert of wrath, such as there is in
repehtancc. Indeed it is possible there may be such a sense
of the glory of fhe Saviour and his salvation, that if we had
more of a sense of guilt than we have, we should see a con
gruity. § 33. Sinners, under copviction of their guilt, are gener
ally afraid that God is so angry with them, thaf he never will
give them faith in Christ. They think the majesty and jeal
ousy of God will not allow pf it. Therefore, there goes with
a sense of the sufficiency of Christ, a sensse of God's sover
eignty with respect to mercy and judgment, that he will and
may have mercy in Christ, . .on whom he will have mercy,
and leave to hardness .whom he wilh This eases of that
burden. § 34. For a man to trust in his own righteousness, is to
conceive hopes of some favor of God, pr some freedom from
his displeasure, from a false notion of his own gopdness or
excellepcy, and tbe proportion it bears to that favpr ; and of
his own badness, and the relation it bears to his displeasure.
It is to conceive hopes of some fayor of Gpd, from a false no
tion of the relation which our own gopdness pr excellency
bears fo that favor ; whether thjs mistaken relation be sup
posed to imply an obligation in natural justice, or propriety
and decency, or an obligation in point of wisdom and honor ;
or if he thinks tljat, without it, God wiU not do excellently or

iU CONCERNING FAITH.
according to some pne at least of Ms declared attributes, op
whether it be any obligation by virtue ofhis promise ; wheth*
er this favorable respect be the pardon of sin, or the besfpW"
jnent pf heaven, nr^the abating of punishment, or answering of
prayers, or mitigation of punishment, or converting grace, or
God's delighting in ps, prizing of us, or the bestowing of any
temporal or spiiitual blessing, This exceUency we speak P&
is either real or supposed ; either negative, ip nof being sq
bad as others, and the like, or positive. Whether it be natur?
al or moral excellency, is immaterial : Also, whether the
sinner himself Ipoks upon it as an excellency, or supposes
God looks upon it as such. For men to trust in their own
righteousness, is fo entertain hope of escaping any displeasr
ure, or obtaining any positive favor frOm God, from too high
a notion of our own moral excellency, or tpp Ught a nptipn
of our badness, as compared with or related f p fhat favpr pr
displeasure. § 35. This is to be observed concerning fhe scriptures
that I have cited respecting faith, that fhey sometimes affix
salvation to the natural and immediate effects of faith, as well
as to faith itself. Such as, asking, knocking, &c. Rnm. x. 12,
13, 14. In the 14th verse, faith is distinguished frpm calling
upon him.
§ 36. All trusting fo our own righteousness indeed, is
expecting justification for our own excellency. But they that
expect fhat God will convert them fpr their excellency, er
do any thing else towards their salvation upon that account,
do trust in fheir oyvn righteousness. Because, fhe supposing
that God will be fhe more inclined to convert a man, or enable
him to come fo Christ for his excellency, is to suppose, that
he is justified already, at least in part. It supposes, fhat
God's anger for sin is at least partly appeased, and that God
is more favorably inclined fo him fer his excellency's sake,
in fhat he is disposed to give him converting grace, or do
something else tPwards his' convei'sion upon fhat accoimt.
§ 37. The difficulty in giving a definition of feith is, that
we have no word that clearly and adequately expresses the
^hole act pf acceptance, pr closing of the soul pr heart with

CONCERNIN^G FAITH. 43T
Christ. Inclination expresses if but partiaUy ; conviction
expresses it also but in part ; the sense ef the soul does pot
do it fully. And iPwe use metaphorical expressions, such as
embrace, and love, &c. they are obscure, and will not carry
the same idea with them to the ininds pf all. All words that
are used to express such acts of the mind, are of a very inde
terminate signification. It is a difficult thing to find words
to exhibit our own ideas. Another difficulty is to find a word^
thaf shall clearly express the whole goodness or righteous
ness of the Saviour and of the gospel. To be true, is one
part of fhe goodness of fhe gospel. For fhe Saviour to be suf
ficient, is one part ofhis gppdness. To be suitable, is anpth
er part. To be bountiful and glorious, is another part. To
be necessary, is another part. The idea of a real good or
lovely object, that is conceived to be real, possesses the heart
after another manner, than a very lovely idea that is only im
aginary. So that there is need of both a sense of goodness
and reality, to unite the heart fo fhe Saviour.
Faith is the soul's embracing and acquiescing in the reve
lation which the word of God gives us bf Jesus Christ as our
Sayiour, in a sense and conviction of his goodness and reality
as such. I do npt consider fhe sense pf the goodness and
reality of phrist as a Saviour, as a distinct thing from the em
bracing of him, but only explain the nature of the embracing
by it. But it is implied in it ; it is the first and principal
thing in it. And all that belongs to embracing the revelation,
an approbation of it, a love to it, adherence to it, acquiescence
in it, is in a manner implied in a sense of Christ's goodness
and reality and relation to us, or our concern in- him. I say,
as our Saviour ; for there is implied in believing in Christ,
not only and merely that exercise of mind, which arises from,
a sense of his excellency and reality as a Saviour ; but also
that which arises from the consideration of his relation to us,
and of our concern in bim, his being a Sayiour for such as
we are ; for sinful men ; and a Saviour that is offered with
his benefits to us. The angels have a sense of tbe reality and
goodness of Christ as a Saviour, and may be said witii joy to
embrace the discovery ef it. They cannot be said to believe

438 CONCERNING FAITH.
in Christ.,' The spirit that they receive, the notice that they
have of Christ the Saviour is the same ; but there is a differs-,
ence in the act, by reason of thedifferent relation that Christ,
as a Sayiour, stands in to us, from what he doth to them.
§ 38. Objection 1. It maybe be objected, that this seems
to make the revelation more the object of the essential act of
faith than Christ. I answer, no { for the revelation is no oth--
erwise the object by this definition, than as it brings and ex
hibits Christ to us. It is embracing the revelation in a sense
and conviction of the goodness and reaUty of fhe Saviour if ex
hibits. We do not embrace Christ by faithiany otherwise, than
a^ brpught fp us in a revelation : When we come fo embrace
Mm as exhibited otherwise, that wUl not be faith. A man is
saved by that faith, which is a reception of Christ in all his
offices ; but he is justified by his receiving Christ in his priest;
ly office. § 39. To believe, is fo have a sense and a realizing belief
of what the gospel reveals of the mediation of Christ, and par
ticularly as it concerns ourselves. There is in faith a convic
tion, fhat redemption by fhat pipdiation of Christ which the
gospel reveals, exists, and a sense how it does so, and how it'
may with respect to us in ' particular. -There is a trusting to
Christ that belongs to the essence of true faith. Thaf quiet
and ease of mind that arises from a sense of fhe sufficiency of
Christ, may well be called a trusting in tbat sufficiency. It
gives a quietness tP the mind, fp see that there is a way where
in it may be saved, to see a good and sufficient way, wherein ,
its salvation is very possible, and the attributes of God cannot be
opposite to it. This gives ease, though it be nof yet certain
that he shall be saved. But to believe Christ's sufficiency, so
as to be thus far easy, may be called a trusting in Christ,
though it cannot be trusting in him that he will save us. To
be easy in any degree, on a belief or persuasion of the suffi
ciency of any thing for our good, is a degree of trusting.
There is in faith not only a belief of lyhat fhe gospel declares,
that Christ has satisfied for our sins, and merited eternal life ;
but there is also a sense of it ; a sense that Christ's sufferings
do satisfy, and thaf he did merit, or was worthy that we should

CONCERNING FAITH. 43»
be accepted for his sake. There is a difference between be
ing .cpnvinced that it is so, and having a sense that if is so.
There is in fhe essence of justifying faith, included a receiv
ing of Christ as a Saviour from sin. For we embrace him as
the author of life, as well as Sayiour from misery. But the
sum of that eternal life which Christ purchased is holiness ;
it is a holy happiness. And there is in faith a liking- of fhe
happiness that Christ has procured, and pffers. The Jews
despising fhe pleasant land, is mentioned as jiart of their un
belief. It must be as the gospel reveals Christ, or in the gos
pel notion of him, the soul must close with Christ. For who
soever is offended in Christ, in the view tbat the gospel gives
us of him, cannot be said to believe in him ; for he is one that
is excluded from blesse'lness, by that saying of Christ, Matth,
xi. 6. " Blessed is he whosoever is not offended in me."
§ 40. There is impUed in faith, not only a believing of
Christ to be a real, sufficient, and excellent Saviour for me,
and having a complacency in him as such ; but in a complete
act of faith, there is an act of the soul in this view of him,
and disposition towards him, seeking lo him, that he would
be my Saviour. ; as is evident, because otherwise prayer
would nof be the expression of faith. But prayer is only the
¦voice of faith to God through Christ : And this is further evi
dent, as faith is expressed by a coming to Christ, and a look
ing to him to be saved.
§ 41. There is hope implied in the essence of justifying
faith. , Thus there is hope, that I may obtain justification by
Christ, though there is not contained in its essence a hope-
that I have obtained if. And sp there is a ttust in Christ con
tained in the essence of faith. There is a trust implied in
seeking fo Christ to be my Saviour, in an apprehension that
he is a sufficient Saviour ; though not a trust in him, as one
that has promised to save me, as having already performed
the condition of the promise. If a city was besieged and dis
tressed by a potent enemy, and should hear of some great
champion at a distance, ¦ and should be induced by what they
hear of his valor and goodness, to seek and send to him for
relief, believing what they have heard of his sufficiency, and

444 CONCERNING FAItli.
thence coneeiviBg hppe thEtt they may be deUvered ; the peo.'
pie, in senifing, may be said to trust in such a champien ; as
of pld the children pf Israel, when fhey sent into Egypt foiT
help, yvere said to trust in Egypt. It has by many been said!,'
thaf the soul's immediately applying Christ fp itself as its
Saviour, wa« essential fo faith ; and so that one should believe
him fo be his Saviour. Doubtless, an immediate application"
is necessary. Bert fhat which is essential, is not the soul's
immefetely appljing Christ to itself so propc«ly, as its apply
ing itself to Ghrist.
§ 42. Good works are in some sort impUed in fhe very na
ture of faith, as is implied in 1 Tim. v. S, where the apostley
speaking of them that do not provide for their parents, says,
« If any provide not for his own, and especially for those of
bis own house, he hath denied Jhe faith."
§ 43. Faith is that inward sense and act, of which prayer
is the^ expression ; as is evident, 1. Because in fhe same man
ner as the freedom o"f grace, according to fhe gospel cpvenant,
is pften set forth by this, that he that believes, receives ; so it
also oftentimes is by this, that he that asks, ¦ or prays,- or calls
upon God, receives ; Matth. vii. 7, 8, 9,^ 10 ; Luke xi. 9.
« Ask and it shall be given you ; seek and ye shall 8nd ; knock
and it shall be opened unto" yOu. For 'every one that asketh,
receiveth ; and he fhat seeketh, findeth ; and fo him thaf
knocketh, it shall be opened. And all things whatsoever ye
shall ask in prayer, believing, ye shall receive." Mark xi. 23,
24. To the same purpose with that last mentioned place in
Matthew. John x v. 7. « If ye abide in me, and my words
abide in you, ye shall ask what you will, and it shall be done'
unto you." Psalm cxlv. 18. "The Lord is nigh unto ail-
that call upon him, to all that call upon him in- truth." Joel
ii. 32. The prophet, speaking there of gospel times, says,
" And it shall come to pass, that whosoever shall call on the
name of the Lord shall be delivered ; for in mount Zion and
in Jerusalem shall be deliverance, as fhe Lord hath said, and
in the remnant whom the Lord shall call." Rom. x. 12, 13.
« For there is no difference between the Jew and tbe Greek :
For the same Lord over all, is rich unto aU that call uppn

eOSfciRNING FAITH. " 44^
¦^m'. f'or whospever shall caU on the name pf the Lprd shalf
be saved ;" quoting the forementioned place in Joel.
2. Tbe same eXprdssiOns thaf are used in scripture fof
faith, may lire well used for prayet also ; such as coming to
God or Christ, and looking tP him. Eph. iii. 12. " In vvhom
we have bOldft'ess and access with cpnfidence by the faith of
him." 3, Prater is often plainly spoken of as the expression of
faith. As it very certainly is in Rom. x. 11, 1^, 13, 14. '" For
the scripture saith, whosoever belieVeth on him, shall not be
ashamed. ' For there is nO difference' between the Jew and
the Greek ; For the sarrie Lord Over all, is rich untp all that
call uppn him ; fpr ¦v^hpsoevei^ shaU call Oh the name of the
Lord shall be' saved. How then shall they call on him in
whom they have not believed ?" ' Christian prayer is called
ihe prayer Of faith, James v. 15. And beli'eving is often men-
.¦fioned as the life and' soul of true prayer,^ as in th6' foremen
tioned place. Matth. xxi. 21, 22. 1 Tim. u. 8. "I wiU that
men every where lift Up holy hands, without wrath and doubt
ing." And Heb. x^ 19, 22. " Draw near in full assurance
of faith," James i. 5, 6. "If any of ypu lack ¦ wisdom, let
him 'ask it of God, that giveth t6 all men liberally and up-
braideth not ; and h shall be given him. But let him ask in
faith, nothing wavering."
Faith in God, is expressed in praying to God. Faith in
the Lord Jesus Christ, is expressed in praying to Christ, and
praying in the hame of Christ ; John xiv. 13, 14. And tlie
¦promises are made fo asking in Christ's name, in the sanie
manner as they are tO believing in Christ. John xiv. 13, H.
" And whatsoever ye shall ask in my natne, that 'will I do,
that fhe Father may be glorified in the Son. If ye shall ask
any thing in my name, I will do it." Chap. xvi. 23, 24.
« Verily I say unto you, Whatsoever' ye sbalLask the Father
in my name, he will give it you. Hitherto you have asked
nothing iri my name : Ask, and receive, that your joy may
be full." '^
§44. Trusting in Christ, is implied in the nature of faith ;
as is evident by Rom. ix. 33. « As it is written, Behpld, I
Vpl. IV "5 H

442 CONCERNING FAITKE.
lay in Siotta stumbling stone, and rock of pffence ; and who-'
soever believeth On him, shaU nof be ashamed," The apostle
there in the context is speaking of justifying faith ;¦ and if is
evident, that trusting in Christ is impUed in the import of the
word'' believeth.- For being ashamed, as the word is used in
Scripture, is the passion that arises upop the frustration of
truth or confidence. There is implied in justifying faith, a
trusting fo Christ's truth arid faithfulness, or abeUevipg what
he declares and promises ;• asis^ evident, irt that if is called
nof only .believing in Christ, apd beUeving on Christ, but be
lieving Christ ; John iii. 36. " He fhat beUeveth not the Sop,
shall npt see Ufp," Trusting in Christ is often implied in
faith, according tP fhe representaf ipns nf Scripture ; Isa, xxvii.
5. « Or let bim take held pf my strength thaf he may make
peace with me, and he shall make peace with me."
§45. Why is this reception or unition of the soul proper
ly expressed by faith ? .Answer, Not so much, merely from
the nature of the ad, more abstractedly considered, which is
unition, reception, or closing ; but from the nature of
the act, conjunctly . T*ith the state of fhe agent and fhe
object of the act, which qualifies and specifies] the act, and
adds certain qualifications fo the abstract idea of unition,
clpsing, or reception. Consider the state of fhe receiver ;
guilty, miserable, undone, impotent, helpless, unworthy ; and
the nature and worth of fhe received, he being a divine, invis
ible Savipur.: The end for which he is received, the benefits
invisible : The ground on which he is received or closed with,
the word of God, and Ms invitations and promises : The cir
cumstances of those things that are received, supernatural,
incomprehensible, wonderful, difficult, unsearchable : The
proper act of unition or reception in such a case, is most apt
ly expressed by the word ^j/A. Fearfulness is opposite, fo
faith, Mark Iv. 40. " Why are ye so fearful ? How is it t^at
, ye have no faith ?" And Rev. xxi. 8. " But fhe fearful and '
the unbelieving." Justifying faith is sometimes called hope ift
Scripture. § 46. The condition both of the first and second covenant,
is a receiving, compliance with, or yielding to, a signification
er declaration from God ; or to a revelation made frpm God.

CONCERNING FAITH. 44«
A receiving or yieldng to a signification of the will of God,
as our sovereign Lprd and lawgiver, is mpst prpperly caUed
.obedience. The receiving and yielding fp a strange mysteri
ous revelatipn and pffer which Gpd makes pf mercy to sin
ners, being a revelatipn pf things spiritual, supernatural, in-
¦visible, and jmysteripus, thrpugh an infinite ppwer, wisdpm
and grace pf Gpd, is prpperly called faith. There is indeed
obedience in fhe cpndilipn pf bpth covenants, and there is faith
or beUeving God in both. But fhe different name arises from
the remarkably different nature of fhe revelatipn or manifes
tations made. The one is a law ; the other a festimeny and
offer. The pne is a significatipn pf what Gpd expects that
we shpuld dp towards Mm, and what he expects fo receive
from us; tbe other a -revelation of what he has done for us,
and an pffer of ¦what we may receive from Mm. The one is
an expression pf God's great authprify pver us, in prder to a
yielding to the authority; fhe other is a revelatipn pf Gpd's
mysterious and wonderful mercy, and wisdom, and power far
las, in order fo a reception answerable to such a revelation.
T'he reason why this was nof so fully insisted upon under
the Old Tesfainenf, under fhe denomination of faith, was, that
the revelatipn itself pf this great salvation, was notjthus ex-
pUcitly arid fully made.
If must mpst naturally be called faith, 1. Because the werd
that is fhe object efit, is a revelation, which most neariy con
cerns our interest and gopd ; and that a revelation riot of
a work tp be done by psj but an offer made to us only to be
received by us.
If it were a manifestation pfherwise than by testimony, a
receiving of it,' and yielding fp it, wpuld not so naturaUy be
called faith ; and if a mere manifestation of something not
nearly concerriirig us, it would not naturally be called faith.
For idle stpries, that dp npf cpncern us, are not fhe object of
trust or dependence. If it were a manifestation in prder to
soriiefhipg expected from us ; some work fo be done by us ;
a yielding to it would not so properly be called faith. For
yielding, then, would imply something more than just receiv?
ing the tesfinony.

444 CONCERNING FAITH.
2. Because the person that is the object of it, is rey^ealejj
in fhe character of a wonderful Saviour. A receiving of a per?
son in the character of a Saviour, is a proper act of trust and
affiance. , And a receiving a divine invisible Saviour, fhat of?
fers to save us by infinite power, wisdom* apd, mercy, apd by
very mysterious supernatural works, is properly faith.
3. The benefits that are revealed, which are the objects
of faith, are things spiritual, inyisible, wonderful and future ;
and therefpre, embracing and depending pp these, is proper?
, ly faith. § 47, Faith implies a cleavipg to Christ, so as fp be dispos-
jed to sell and suffer all for him- See John xii. 42, 43.
« Nevertheless, among the chief rulers also, many believed on
him ; but because pf the Pharisees they did not confess him,:
leist they should be put out of the synagogue ; fbr they loved
the praise of men more than thp praise of God." John v. 44,
,« -How can ye believe, which receive honor one of another,
and seek not the honor that pomefh from God only ?" ^
§ 48. Faith is npl all kihd of assent to the word of God as
true and divine. For so the Jews in Christ's lime assented
to tpe books of Msses, and therefore Christ tells therii, that
they trusted in Moses ; John y. 45. " There is^pne that ac-
cuseth you, even Moses, in whom ye trust." 'Yet the very
thing that Moses accuses them fpr, was not believing in him,
i. e. believing so as to yield to his sayings, and comply with,
him, or obey him, as the phrase in the New Testament is
concerning Christ. And therefore Christ says in the riext
verse, " For had ye befieved Moses, ye would have believed
me ; for he wrote of me." There may be a stropg belief of
divine things jn the underslanding, and yet no saving faith ;
as is manifest by 1 Cor. xiii. 2. " Though 1 have all faith, so
that I could remove mountains, 'apd havp no charity, I am
rothing." Not only trusting in Christ, as one that has up-
dertaken to save us, and as believing that he is our .Saviourj.is
faith ; but applying to him, or seeking to him, that he would
become our Saviour, with a sense of his 'reality and goodness
as a Saviour, is faith ; as is evident by Rom.xv, 12, " In Mntj
^baU the Gentiles trust." Compared with the flape .whenf f

CONCERNING FAITH. > 44S
it is cited, Heb, xi. 10. « To it shall the Gentiles seek ;"¦'
together with Psalm ix. 10. « And they-thaf know thy name,
vrill put their trust in thee : For thpu, Lprd, hast not forsake^
them thaf seek thee." Which agrees well with faith's being
called a looking to Christ, or coming to bim for life, a flyings
for refuge to him, or flying to him fpr safety. And this is
the first act of saving faith. And prayer's being the expres
sion of faith, confirms fhis.^ , Thi^ is further confirmed by
Isaiah xxxi. 2. « Wo to them that go down to Egypt for help,
and stay on horses, and trust in chariots, because they are
many ; and in horsemen, because they are very strong : But
they look not unto fhe Holy One of Israel, neither seek th©
Lord." When if is said, « Psalm Ixix. 6. « Let not them
that wait on fhee, O Lord, be ashamed for my sake : Let n<^
those that seek fhee be confounded for my sake." It is equiyc
alent to that scripture, " fie that believeth shall never be cout
founded." And when it is said, verse 32. " And your heart
shall live that seek the Lord ;" it is equivalent to that scrip..
ture, " The just shall live by feith." So Psalm xxii. 36. and
Psalm Ixx. 4. And so Amos v. 4. "For thps saith the Lord
Hnto the house of Israel, Seek ye me, and ye shall live." And
¦verse 6. " Se^k the Lord, and ye shall Uye." And verse 8.
S* Seek him that made the seven stars and Orion, and turnetb
tiie shadow of death into the morning." Cant. iv. 5. " Loojs
from the top of Amana." Isaiah xvu. 7, 8, " Atthat day shall
a man look to his Maker, and his eyes shall have respect to
the fHoly One of Israel, and he shall not look to the altars, the
work of his hands ; jieither shall respect that which his fing
ers have made, either the groves or the images." Isaiah Ixvj
22. "Look unto roe, and be ye saved, aU the endsof the earth."
Jonah u. 4. « I will look again towards thine holy temple."
Mcah vii. 7. *' Therefore I wiU look unto the Lord ; I will
Wait for the God of my salvation: My God wiU hear me."
Psalm xxxiv. 5. " They looked unto him, and were lighten
ed .; their faces were not ashamed."
•J 49. Faith is a taking hold of God's strength ; Isaiah
xjBvy. |S. " O let him take -hold of my stcpngth, that he
ipay jpake -peape with roe, and he shaU make ,peace with me."

4i6 CONCERNING FAITH.
Faith is expressed by stretching out the hand to Christ ; PsaL
IjEviii. 31. "Ethiopia shall soon stretch out her hands to
God." So Christ said to the man that had the yrithered
hand, "Stretch forth thine hand.'^ Promises pf mercy
*nd help are pften in Scripture made tP rolling our burden,
and rolling ourselves, or rolling our way on the Lord. Prov.
xvi. 3. « Commit thy works unto fhe Lord, and thy thoughts
shall be established." Psal, xxu. 8, and xxxvu. 5. ," He
trusted on the Lord that he would deliver him : Let him de
liver him, S'eeing he delighted in Mm....-" Commit thy way
unto the Lord'; trust alsp in him, and he shall bring it to
pass." § 50. That there are different sorts pf faith, and fhat all
beliering that Christ is fhe Son of God, and Saviour of the
world, &c. is not true and sa'ring faith, or that faith which
most commonly has fhe name pf faifh apprppriat ed to it ip
the New Testament, is exceedingly evident by John vi. 64.
" But there are some of you thaf believe nof. For Jesus
knew from the begirining, who fhey were that believed not,
and who shpuld betray him." Here all false disciples, that
had buf a temporary faith, tbat thought him to b,e the Mes-
«ah, but would fall away, as Judas and others, are said to be
those fhat beUeved nof, making an essential difference be
tween their belief, and thaf grace fhat has the term faifh, or
believing, appropriated fp if. Faith is a receiving of Christ in-
tp the heart, in such a sense as to beUeve fhat he is what he
declares himself to be, and fo have such an high esteem of
him as an excellent Lord and Saviour, and so fp prize Mm,
and SP tP depend uppn Mm, as npt to be ashamed ner afraid
to profess him, and openly and constantly to appear on Ms
side. See Rom. X. 8....13.
§51. Trusting in riches, as Christ uses the expression
concerning the' rich young man, and as the expression is used
elsewhere, is an extensive expression, comprehending many
dispositions, affections, and exercises cf heart towards riches ;
so faith in Christ, or trusting in Christ, is as extensive. The
soul's active closing or uniting with Christ, is faith. But the
act of fhe soulj in its uniting or closing, must be agreeable fo

CONCERNING FAITH. ?4*
^e kind and nature of fhe union that is to be established be*
tween Christ and the saints, and that subsists between them,
and is the fpundatipn of the saints cemmunipn with Christ,
Such is the nature" pf it, that if is npt merely like tbe vari-'
ous parts ef a buUdirig, that are cemented and cleave fast to-^
gether ; pr as marbleB and precinus stones may be jpined, so'
as fo becpme pne : But it is such a kind of unicri as subsists
between the head and Uving members, between sfpcfc and
branches ; between which, and the head pr stock, there is
such a kind of union, that there is an entire,- immediate, per
petual dependence for, and derivation pf, nourishment, re
freshment, beauty, fruitfulness, and all sUppHeS ; yea, life
and being. And the union is wholly for this purpose ; tMs
derivation i« the end ofit j and it is fhe mpst essential thing
in fhe unipn. Npw, spch an union as this, when turned into
act, (if I may so say) or an active union of an intelligent ra
tional being, that is agreeable fp this kind pf unipn, aud is a
recognition and expression, and as it were the active band
ef it, is something else besides mere love. If is an aet most
properly expressed by ' the name of faith, according to tho'
proper meaning of fhe word so translated, as it was used in
the days when the Scriptures were written.
§ 52. Trusting in a prirtce or ruler, as the phrase was
understood among the Jews, implied in it faithful adherence
and entire subjection, submission and pbedience. So much
the phrase plainly implies ; Judges ix. 15. " And fhe
bramble said unto the frefes. If in truth ye anoint me king
over you, then come and put your trust in my shadpw ;
and, if npt, let fire come out of fhe bramble, and devour the
. cedars of Lebanon," We have an account of the fulfilment
of this parable in the sequel.... How fhe men of Shechem
did not prove faithful subjects to Abimelech, according to
their covenant or agreement with him, but dealt treacherous
ly with him ; Verse 23. And how accordingly Abimelech
proved the occasion of their destruction. The like figure »f
speech is used to signify the nation's obedience to the king
of Assyria, Ezek. xxxi. 6. " All the fowls of heaven made
their nests in his boughs, and under Ms branches did all the

jW« tOI^CERNING FAItli.
Iseasts of the field bring forth their young, and under hi4 Sh^ld**
ow dwelt aU great nations." So also it signifies fhe subjectiott
of fhe nations fp Nebuchadnezzer ; dan. iv. 11, 13. *' "the'
tree grew, and VvaS strong : The beasts of-the field' had shad
ow Under it, and the fowls of the heaven dwelt in the boughs
thereof, and all flesh fed of it." The benefit that those who
are the true subjects of Christ have by him, is expressed by
the very same things ; E«ek. xvii. 23. " In the mountain of
the height of Israel vpllll plant it : And it shall bri'ig forth
boughs,, and bear frpit, and be a goodly cedar ; and under-'it
shall dweU all fowl of every wing; in the shadow of the
Ijranches thereof shall they dwell." Our trusting in God
and Chrisfj is often expressed by our trusting in his shadow,
and under the shadow of his wings, and the like ; Psal. xvii.
8, and XXxvi. 7, and Ivii. 1, and Ixiii-. 7, and xci. 1, Cant. ii.
3, Isaiah iv. 6, and xxv. 4, Here see Ruth ii. 13, compared
wjth chap. i. 16, John in. 36. "He fhat beUeveth on'the Sori
hath everlasting life : he that believeth not the Son airafl-m*."
The force of the word may in some measure be learned 'from
Acts V. 36, 37, and Acts v. 40. " And to him they agreed
or obeyed ;" the word is the same in the Greek. And Acts
Xxiii. 31. " But -do not thou yield urAo them ;" the word is
the same i'n the Greek. Aets xxvi. 19. " I - was not
disobedient (aweS*;) to the heavenly vision ;" Rom. xxvi.
,19. "Disobedient to parents, aweiS«>?." See also Acts
xvii, 4. " Some of them believed {in ihe Greek tTrBsSmfaj)
and consorted with Paul and Silas." Acts xiv. 2, " Tiie un-
Jbelieving Jews, «5r«fla»Iet," Eph.ii. 2. "The spirit that now
worketh in the children of disobedience, a*«6aas." We may
judge something of fhe force of the iw^ord ira^ouai., by the sig
nification of the. word whence it comes ; wei6fl/*ai is tl&e pas
sive of !r«9«;,. which signifies, to counsel, to move or entice,
draw or persuade unto.
§53. That a saving belief of truth arises from love, or
a holy disposition and relish of heart, appears by Phil, i, 9,
10, " And this I pray, that your love may abound yet more
attid more in knpwledge, and in aU judgment, fhat ye may
approve tbingsthat are exceUent," That tMs apprpving pf

CONCERNING FAITH, • , 449
Hie thirigs that are excellent, is mentioned as ari instance of
the exercise of that knowledge and judgment fhat is spoken of
as fhe fruit of love, appears more plainly in the original, as the
eonhexibn is evident, m; to ^oMfiet^tit, unto the approving.
The same thing appears by 2 Thes^; ii, 12. « That they all
might be damned, who beUeved not the truth, but had pleas-
fire in unrighteousness."
§ 54. It is fit that, seeing we depend so entirely and uni
versally, visibly and remarkably, on God, in our fallen state,
for happiness, and seeing the special design of God was to
bring us into such a greaf and most evident dependence ;
that the act of the soul, by wMch if is interested in this bene^^
fit, bestowed in this way, should correspond f vilz. a looking
and seeking to, and depending On God for it ; thaf the uni^
tion of heart, that is the proper term, shOuld imply such an
appUc'^ition of fhe soul to God, and seeking his benefits only
and entirely, and with full sense of dependence on him, that
as the condition before was obedience, or rendering to God',
so now it should be seeking and looking fo him, drawing and
deriving from him, and with fhe whole heart depending on
him, on his povver and free grate, &c!. Faith is the proper
active union of the soul with Christ as OUr Sayiour, as reveal
ed fo us in the gospel. But the proper active union of the
Soul with Christ as our Saviour, as revealed to us in th6
gospel, is the soul's active agreeing, and suiting or adapting
itself in its act, to the exhibition God gives us of Christ and
his redemption ; to the nature of the exhibition, being purA
revelation, and a revelation of things perfectly above our
senses and .reason ; and to Christ himself in his person as
revealed, and in fhe character under which he is revealed to
us ; and fo^ our state wilh regard to him in that charac
ter ; and to our need of him, and concern with him, and his
relation fo us, and to the benefits to us, with which he is ex
hibited and offered to us in thaf revelation ; and to the great'
design of God in that method and divine comrivance of sal
vation revealed. But the most proper name for such an ac-*
tive union or unition of the soul to Christ, as this, of any that
language affords, is faith,
Vpl. IV. 31 -

§ Sl. Th* jeveMon prejshibitioa that God first taarfg
$f hiraselfj was. of his authority, demanding and reqvpring o.f
us, that iCT should render something to Mm that nature and
veaspp iiequived. The, act of the soul that is s.uitaWe to such
9JJi exhjbitipp, may be expressed by spbBjittipg, doing, obey-
ipg, apd rendering to. God. The e.xhibitJOiP. which God
makes of himself, since our faU, in the gospel, is Vf>t f£ hi§
power and apth^rityi as dem.an^Ug »f us, but of Ids sufficien
cy for us, as M^dy,, empfys helplessi ; ^d of hi.s grace and
ignercy fp us, as up-wprthy arid miserable. Arid the exhibi-
^ipp is by ppre revelation, of things quite abpve all pur sepses;
and reas.Qnj pr the reach pf any created faculties, being of the.
?nere goad pleasure of God- The a^t in ps, that is proper
ajn.d suitabi? to, apd well ac^rding to such ap e^shibitioa as
sMsj may be expressed by such names as beUeving, seekiagt
Ifepkipg, depending, aQquiescJng, or ip ppp. -word, fciith.
§5,6. That beJfeving, in the Nevr TesfajWke^ti, is much
tfoe same as trusting, in the Old, is confirmed by compsring
Jer. xyii. 5i, « Cursed is the man that trusteth ip TOa% aad
maketh flesh Ms arm, apd whose heaijt departeth frpt^fj the
Lord ;" ver. T- " Blessad is the man that trusteth in the Lord,
whose hppp the Lprd is,"....with Heb. Iii. 12, "TakeheeA
bretliirena lest there be in any ef ypu an evil heart pf upbeUefi
Ip: departing fromj the living God.'' It alsp is confirnB-ed. by
this, that trusting in God, and hoping in hina, are used ia
tbe Old Testaipjept as ex;pressipns nf fhe same import. So
hope is often, in. the New Testament, used fp, signify the
same thing that, in ptbes places^ is sagnified by feith. Rom.
XV. 12, IS. « AndagKUX, Esaias saith» There shall be. a root
of Jesse, apd he fhat shall rise to reigp oyer the Gentilesi, in
him shaU the GentUes. trust."...." Now the God of peace fill
you witb aUjoy andpeace.inhelieiving%thiatye may ahoiund ia
hope through the ppwer of. the Hply Ghost.'' Compare
Ban., iii. sa, with Dan. vi. %S, and Heb. xi. 33, 34.
It is manifest^ that trusting in Gpd is a phrase of the
same import with beUeytpg in him, by cpmpaiing Isaiah
xlix. 23. " Thqy shali nPt be ashamed fhat wait for me ;"
with Isaiah xxviu. 16, and Rom. ix, 33, an4 x.^ 11 ; 1. PbIw

CONCERNING FAITH. Ul
tA. 6, f, 8, These i^laees Shew, that V^aitirig for God, Sighi-
fies the sairie as believihg bn birii. Arid it is evident, by va
rious passages of SfcriptUre, that ¦^allihg ort God, or for GOd,
Mgnifies the same as trusting in bitrii
§ 37 i That Saving faith i&ipljfes iri its ridtrre divlrie Itftrte,
is manifest by l John v. l, " WhOgOe^er bfelkVeth that Je-
feus is the Christ, is boni of God ; arid every om that loveth
him that begat, loveth hiih also thAt is blgatteii of hifti.*'
The apostle's design in this verse seems fo be, fb shew the
connexion there is between a true and alhcefe ffesf^cf to
God, and a respect to ahd unito *ith Ghrist ; So that hb Who
rs united to the Sen, Is so to the Father, and tiicS versa. As
ht befieves in Christ, and sP lovefe Mtfi, it is fevidfenl that hfe
is a child of God, arid vice versa^ He, whbSfe heart is united
to thfe Father, is so tO the Spn too. He that Ibygth hiui that
begat, Ipveth Mm also that is begotten of hims (Compare
Jthapi ih 23, 93, 34, and chsip. it. 15, vfith Johfi xiv. 1, gnd
John XV. 23, 24.) The same iS further fiianifest again by
the following verses ef this chapter, ,8j 4, §; « This is the
|0Ve of Gpd, fhat We kfeip his eommandments ; ahd his eom-
Mlahdmenfs are not grieVoUs ;'? i. e, this is a good evidence
that We have true loV^g to God, that we ^re enabled fo triuinph
pver fhe difficulties we riieet With ih this eVil worid, atul not
to eateeiri the yoke of denial of our wprldly lusts a grievous
aiid heavy yokej, and on thai account be utrivilliflg to take it
b^oh us. ", For ¦whosoever i^ bofp of God, overcOhiefh thfe
world ; and this is the tifctdry fhat Overcometh the ¦wot-ld,
even our faith." Thl§ i§ Explaining what he had said be
fore, that our love to GOd eriables Us fb ovefcbihe the difficul
ties that atffcnd keeping God's eomm^ttd^ ; which Shews that
Itive is the maih thiiig in shvitig faith, the life and pPwef of
it. By Whieh it produces great effects J agreeably to what the
Apbstle ?aul says, iVheP he calls saving falthj^WS effectiiai
»y imie." § 58. Seeking, God is from time tO flirie spoken of as
the cpm^tiOri of God's faVor arid salvation, in Hk6 manner as
trusting in bim ; Psal. xXiv. 5, 6." He shall receive fhe bless
ing from the Lord, and righteousness from the God of M^

452 CONCERNING EAITH.
salvation. This is the generation of them fhat seek him ;
that seek thy face, O Jacob." 1 Chron. xvi. 10. " Glory
ye in his holy namp. Let the heart of them rejoice that seek
the Lord." See the same words in Ppal. cv. 3. Psal. xxii,
26. "The meek -shall eat and be satisfied. They shall
praise the Lord, thaf seek him; Your heart shall live for
ever." Fsal. xxxiv, 10. " The young lions do lack arid suf
fer hunger ; but tbpy that seek the Lord, shall npt want any
good thing.','
They that seek God, are spoken of as those that love
God's salvation. Psal. Ixx. 4, " Let all those that seek
thee, rejoice and be glad in thee ; and let such as love thy
salyation, say continually> Let the Lord be magnified." We
have the same words again, Psal. xl. 16. The expression
seems to be in some measure parallel with trusting in God's
salvation ; Psal. Ixxviii, 22. " Because they believed not in
God, and trusted not in his salvation." And hoping in God's
salvation, Psal. cxix. 166. « I have hoped for thy salvation.'*
And waiting fpr God's salvation. Gen. xlix. 18. " I have
waited for thy sijlvation, O God." Lam. iii. 25, 26, « The
Lord is good unto them that wait for him ; to the soul that
seeketh him. It is good that a man should both hope, and
quietly wait for, the salvation of the Lord." Mic. vii. 7. "I
will wait for the God of my salyation.'' Agreeably to this,,
despising the pleasant land, is spoken of as an exercise of the
spirit of unbelief ; Psal. cxvi. 24. " Yea, they despised the
pleasant land ; They believed not his word."
§ 59. Flying, resorting or running to, as to a refuge, are
terms used as being equivalent fo trusting ; Psal. Ixii. 7, 8.
" My refuge is in God. Trust in him at all times. God
is a refuge for us.'? Psal. xci. 2. Prov. jcvin. 10. " The
name of the Lord is a strong tower ; the righteous runneth
into it, and is safe." Psal. Ixxi. 1,3. " In theO, O Lord, do
I put my trust."...." Be thou my strong habitation, whereunto
I may continually resort. Thou hast given commandment
to save me ; for thou art my rock and my fortress." Heb,
vi. IB. " Who have fled for refuge to lay hold on fhe hpp«t
get befpre us."

CONCERNING FAITH. 453
§ 60. Waiting_on the Lord, waiting for his salvation, and
the like, are terms used as being equivalent to trusting in God
in fhe Scripture. Psal. xxv. 2. ". O my God, I trust in thee ;
let me not be ashamed." Verse 5. "On thee do I wait all the
day."- Verse 21. " Let integrity and uprightness preserve me,
for on thee do I wait." Psal.xxxvii. 3. "Trust in the Lord." Ver.
S. " Trust also in him.'' Verse/. "Rest on the Lord, and wait
patiently for him." Psal. xxvii. 13, 14. « I had fainted, unless
I had believed to see the goodness of the Lord in fhe land of
tbe living. Wait on the Lord, and be of good courage, and
he shall strengthen thine heart : Wait, I say, on the Lord."
§61. Hoping in God, hoping in his mercy, &c. are used
as terms equivalent fo trusting in God. Psal. Ixxviii. 7. That
they might set their hope in God." Psal. cxlvi. 5. " Hap
py is that man that hath the God of Jacob for his aid ; whose
hope is in fhe Lord his God." Jer. xiv. 8. " O the hope of
Israel, and the Saviour thereof in time of trouble." Jer. xvii.
7. « Blessed is the man that trusteth in the Lord ; whose
hope the Lord is." Verse IS. " O Lord, the hope of,Israel,
all tbat forsake fhee, sliall be ashamed." Verse 17. " Thou
art my hope in fhe day of evil." 1 Pet. i. 3, 4, 5, Sec. « Hath
begotten us again unto a lively hope, by the resurrection of
Christ from the dead ; fo an inheritance incorruptible, &c.
who are kept by fhe power of God through faith unto salya
tion, wherein ye greatly^rejoice ; that the trial of your faith
being much more precious.. ..whom having not seen, ye love;
in whom, though now ye see him not, yet believing, ye re
joice, &c. receiving the end of your faith, even the salvatipn
of your souls." Verse 13. " Be ye sober, and hope fo the
end, for fhe grace that is to be brought unto you at the revela
tion of Jesus Christ ;" verse 21, 22. " Who by him do be
lieve ip God, who raised him "P from the dead, and gave
him glory, thaf yopr faifh and hope might be in God : See»
ing ye have purified your souls in obeying fhe truth through
the Spirit.?' Chap. in. 15. " And be ready always to give
an answer to every man that asketh you a reason of the hope
that is in you." Heb. xi. 1. " Faith is the substance of things

ji54 CONCERNING FAITH.
hoped foi'." Matth. xii. 2 1. « In his name shaU the Gen?
tiles trust." In the original, tMrm^i, hope.
§ 62. Looking to, or looking for, are used as phrases
equivalent to trusting, seeking, hoping, waiting, believing on,
&c. Num. xxi. 9. " And it came to pass, that if a serpent
had bitten any man when he beheld the gerpent of brass, he
lived ; together with Jphn iii. 14, 15. f And af Mosgs lifted
up the serpent in the wilderness, even sp must the Son of
man be lifted up ; that whosoever believeth in him, Should
not pferish, but have eternal life.'* Isa. xiv. 22. (' Look unto
¦me, ahd be ye saved, all the ends of the earth.'? Psal. cxxiii.
1, 2. " Unto thee Uft I up mine eyes, O thop that dwfellest
in the heavens. Behold, as fhe eyes of servants look unto fhe
the hand pf their masters, and as the eyes of a maiden untp
. the hand of her mistress ; so our eyes wait upon thp Lord
our God, until that he have mercy Upon us.'?
§ 63. Rolling one's self, or burden, on the Ijord, is an ex
pression used as equivalent to trusting. Psal. Xxii. 8. " He
trusted in the Lord, that he would deliver him :" Ih the origf
inal, « He rolled himself oh the Lord." Psal. xxxvii. 5. "
" Commit thy way unto fhe Lord ; trust also in him, and he
shall bring it to pass." In the Hebrew, Roll thy way upon tht
Lord. Prov. xvi. 3. « Commit thy Worths .unto the Lord,
and thy theughts shall be established." Iti the Hebrew, i?oW
ihy works.
§ 64. Leaning on fhe Lord, and staying ourselves on
him, are of the same force. Micah iu. 11. '" Yet will they
lean on the Lord." Cant. viii. 5. " Who is this that com
eth up out of the wilderness, leaning on her beloved ?"
§65. Relying on God, 2 Chron. xiU. 18. "Thus the
children of Israel Were brought under af that time, arid the
children of JUdah prevailed ; because fhey relied upon the
Lord God of their fathers;" compared with verse 14, 15,
¦Wherein it is said, " And when Judah looked back, behold the
battle was before and behind ; and they cried unto the Lord,
and the priests sounded with the trumpets; Then tbe men of
Judah gave a shout ; and as the men of Judah shouted, it came
to pass that God smote Jeroboam and all Israel, before Abi^
jab and Judah."

COl^fCERJiiNG FAlTil. 455
§ 6i6, Committing ourselves, our cause, Sec. unto God, is
of the same force. Job v. 8. " I would seek unto God, and
unto God would I commit my cause, who doth great things,
and unsearchable, marvellous things without number."
§ 67. The distinction of the several constituent parts or
acts of faith, into assent, consent, and affiance, if strictly con
sidered and examined, will appear not to he proper and just,
pr strictly according fp fhe truth and nature of things ; be^
cause fhe parts are not all entirely distinct one from another,
and so are in some measure confounded one with another i
Por the last, viz: affiance, implies the other two, assent and
consent ; and is nothing else but a man's assent and consenty
with particular relation or appUcation to himself and his own
ease, together with the effect of all in his own quietness and
comfort of mind, and boldness in venturing on this foundation,
in conduct and practice.
Afliance consists in these five things : 1. Consent fo some
thing proposed, fo be obtained by another person, as good, eU
gible or desirable, and so for him. 2. Assent of the judgment
to tbe reality of the good, as to be obtained by Mm ; that he
is sufiicient, faithful, &c. 3. The mind's applying itself to
him for it, which is no other than the soul's desiring him to
possess us of this good consented fo, expressing these desire's
before Mm, that he may see and take notice of them, i. e. ex-
presang these desires with an apprehension that he sees our
hearts, and designedly spreading them before him, to the end
that they might be observed by him and gratified. 4. Hop
ing tbat the good will be obtained in this way ; which hope
ccsirists in two things, viz. expectation of fhe good in this
way ; and in some ease, quietness, or comfort of mind arising
from this expectation. 5. Adventuring some intei'est on this
hope in practice ; which consisfs-eitber in doing som.ething
¦that implies trouble, or brii^s expense or suffering, or in
omitting something that we should otherwise do ; by which
omission some good is foregone, or some evil is bi'ou'ght on.
If these acts cannot in strictness all take place at the same
moment of time, though they follow one another in the oider
•f nature, yet they are all implied in the act that is exercised

*59 CONCERNING FAITtt:
the first moment, so far as that act is of such a nature as liri.?
plies a necessary tendency to what follows. In these three
last especially consists man's committing himself to Christ as a:
Saviour: In the third and fourth especially corisists fhe soul's
looking to Christ as a Saviour.
§ 68. In that consent to the way or method pf salvatipn^
which there is in saving faifh, the heart has especially respect
to two things in that method, that are the pecuUar glory of if,-
and whereby it is peculiarly contrary fo corrupt nature i
1. Its beipg a way wherein God is so exalted and set
so high, and man so debased arid set so low. God is
made all in all, and man nothing. God is magnified as self.*
sufficient and allsufficient, arid as being all in all to ns ; his
power and his grace, and Christ's satisfaction and merits be
ing all : And man is annihilated ; his power, his righteous
ness, his dignity, his works, are made nothing of.
2. Its being so holy a way ; a way of mere mercy, yet of
holy mercy ; mercy in saving the sinner, but shewing no faJ
voT or countenance to sin' ; a way of free grace, yet of holy
grate ; not gi'ace exercised to the prejudice of God's holiness,
but in such a way as peculiarly to manifest God's hatred of sire
and opposition to it, and strict justice in punishing it, and that
he will by no means clear the guilty ; every way manifesting
the infinite evil and odiousness of sin, much more than if
there had been no salvation offered. Therefore, humiliation'
and holiness are the chief ingredients in fhe act of consent to
this way of salvation.
In these things I have spoken only -of a consent to thd
way or method of salvation. But in saving faith is included
also a consent to the salvation itself, or the benefits procured.
What is peculiarly contrary t.o this in corrupt nature, is a
worldly spirit ; and therefore in order to this act of consent,
there must be mortification to, or weanedness from the world,
and a selling of all for the pearl of greai price.
Lastly, Besides all these, there is in saving faith & consent
to Christ himself, or a closing of the heart or inclination with
fhe person of Christ. This implies each of the three things
forementioned, viz. humUiation, holiness, and rennuncing fhe

CONCERNING FAITH. ,45?
World. It implies humUiation ; for as long as men deify them
selves, fhey will npf adore Jesus Christ. It implies sanctifica
tion ; for Christ's beauty, for which bis person is delighted in
iand choseri, is especially his holiness. It Implies forsaking
the world ; for as long as men set their hearts on the world
as their chief good, and have tbat as the chief object of the
relish and complaisance of their minds, they will not relish
and fake complaisance in Christ, and set their hearts on hint
as fheir beSf good. The heart of a true beUever consents to
three things exhibited in the gospel of salvation. 1. The
person who is the author of tbe salvation. 2. The benefit, or
the salyation itself. 3. The way or method in which this per
son is fhe author of this benefit.
§69. Faith irriplies a cleaving of the heart to Christ ; be-"
cause a trusting in others is spoken of as a departing, of the
heart from the Lord. Jer. xvii. 5. " Cursed is the man fhat
trusteth in man, whose heart departeth from the Lord." So
a heart of unbelief iS a heart that departeth from the Lord.
Heb. iii. 12. " Lest there be in any of you an evil heart of
tinbelief, in departing froiri the living God." ' Faith has a
double office. It accepts Christ from God, and presents
Christ to God. It accepts Christ in the word, and makes use
of him in prayer. In the word, God offereth him fo you, as
Lord and Saviour, to give you repentance and remission of
sins. Now, when you consent fo God's terms, this is to believe
in him. ...Faith presents Christ to God ; Eph. in. 12. " In
whom we have boldness and access with confidence, by the
faith of him." All reUgion liefh in coming to God by him.
Heb. vii. 25, " Wherefore he is able also to save them unto
the uttermost, thaf come unto God through him ; seeing he
ever liveth to make intercession for them." Dr. Manton,. vol.
V, p. 382,
.§ 70. We ofien read in the New Testament of the calling
of Christians, of their bigh calling ; and that effect of God's
word and spirit, by which they are brought to a saving faith,
is called their calling ; and true believers are spoken of as
tbe called of God, called saints, $cc. And this call is often
represented as an invitation, an invitation to come fp Christ,
Vol, IV 3 K

M cbNfcERNlfrG ¦FAif^.
to come and join fhe'mselves fo him, fo come to follbyy liiA>
to continue with him, to be ofhis party, his society, seeking
his interest, Ecc. To coriae fo him for Ms benefits, to come
inr deliverance from calamity and misery, to come for safe
ty, fo come for rest, to come to eat and drink ; ari ipvitatioi*
to come into his house, fo a feast. Arid faith is often call
ed by the name of tisraxon, hearing, hearkening, yielding fo,
and obeying, fhe gospel, obeying Christ, being obedient to the
faith, obeying the form of doctrine, &c.
Hence we may learn the nature of saving faith ; that it is
an accepting, yielding to, and complying yvith, the gospel, as
such a call and invitation ; vvbich implies the hearing of the
mind, i. e. the mind's apprehending or understanding the
call ; a believing of the voice, and the offer and promises con
tained in it ; and accepting, esteeming, prizing the person
and benefits invited fo ; a falling in of the inclination, the
choice, fhe affection. Sec.
§71. Faith, as the word is used in scriptuijej does not on^'
ify signify dependence, as it appears in venturing in practice,-
but also as it appears in fhe rest of the inind, in opppsifion fo'
anxiety; as appears by Matth. vi. 25,... 34-.- "Take no
thpught....shall he not much more clptbe ypu, O ye of little
ifaith ?" Se Luke xu. 22... .32, "Take ne thpught....hpw
much more will he clothe you, O ye of little isith V Fear not
Uttle flock, it is your Fatljer's good pleasure -fp give you fhe
kingdom," compared with Philip, iv. 6, 7, and Peter y. 7.
This is agreeable to that phrase used in fhe Old Testament
for trusting, « Roll thy burthen on the Lord." Matth. xiv. 30,
31. " Buf when he saw fhe wind boisterous, he was afraid;
and, beginning to sink, he .cried, saying, Lord save me. And
immediately Jesus stretched forth Ms hand and caught him,
and said unto him, O thou of little faith, wherefore didst tlipu
dpubt ?"
§ 72. The following inquiries concerning saving faifh, are
proper and important.
1. Whether justifying faith, in its proper essence, implies,
besides the act of the judgment, also an act of the incUnation
and will I

CO^C^mmc FAITH. ^^Si
ft. V%^h?th.er.it pfop,erly inipUes Ipve in its essep^e I
3. What are the scripture descripticns, characters, and
representation^ of justifying faith ?
4. What is the true defipitiop pf justifying f^ith, a defini-
tipp >^ljicli agrees with the scriptpre representa^iop of ifaitb,
apd tajjes all ip .?
5. Whether the word /«'<//, as used in the gospel, has a.
sigpi&catipn diverse frojp, ¦what it has ip cpmmnn speech ?
6. Why the word faith, is us^ed fp signify tMs complex
]&^\ pf the mind ?
7. Hp.w .fa,r- trusting jip Christ is pf .^he nature ^nd es5^n^|,
jof faith? ''  ¦ ^- -'--¦-' ¦
8 ¦\yhether assent, ppnsent and afgfincej b^ a proper dis-
tiil^U tipn nf thp various and distinct act^ cf faith?
9. "yVhetber hppe, as tlie werd js u.s.ed in the liTew Tfista-
ifVf nf, be propjejrly distinct frqpi saying iaith ?
ID. WJiat dpes. the -i^prd tru^t imply in common speech J
11. Whaf it implies as used in Scripf.ure ?
^2. Ip what sense faith implies, obediepce?
). 3. Wh?-t is the pafpre of selfrighteousness ?
14.. IIow selfrighteousness is peculiarly pppp.site to the
jpature of faitl} ?
15. Ip what sepse there must be a particular applicatipp
ip the act pf saying faith ?
16. Whether the first act of faith is certainly mnre Uyely
and sensible, thap sonie of tjie ¦jveakesf pfthe consequent act?
of saving faith ?
17. Jp what sense, perseyerapce ip faith is pecessary t9
salvation ?
18. What sort of evidence is it which is the principal im
mediate ground of tbat assent of the judgment wMch is i.m^
plied in saving faith ?
§ 73. Calling on the name of Christ, is pftep spoken of as
the prpper expressipR of saving faith in Christ. Acts U. 21 ;
Rnm. X. 13, 14 ; 1 Cpr; i. 2 ; Acts ix. 14, 21, 22, 16. Fahh
is trusting ip Christ. See Doddridge's note en Acts xvi. 31.
What ip that prophecy of the Messiah in Isa. xUi. 4, is
expressed thus, « The Isles shaU wait fpr his law," is, as ci>

46® CONCERNING FAITH.
ed in Matth. xviU. 21. « In his name shall the GeHtilcs
trust." Coming to Christ, and beliering in him, are evidently used
as equipoUent expressions, in John vi. 29, 30, 35, 37, 40, 44,
45, 47, 64, 65. This coming, wherein consists believing,
impUes an attraction of fhe heart, as is manifest by verses
44, 45.
Christ, by eating his flesh and drinking his blopd, evidently
means the same thing that he intends in the same chapter,
by believing in him, and coming to him. Compare John vi.^
SO, SI, 58, 54, 56, 57, 58, with verses 29, 30, 35, 36, 37, 40,
44, 45, 47, 64, 65.
Saying faith is called ih Heb. iii. 6. ijupfatria xai to kuv^vfta
Tu? iT^inSoi, " The confidence and the rejoicing of the hope."
Well expressing the act pf the whole soul that is impUed in
saving faith, the judgment, the will and affections. So in
Heb. X. 23. " Let us hold fast the profession of our faith."
In, fhe original it is eXtriJoj, Hope.
Justifying faith is nothing else, but true virtue in its prop
er and genuine breathings adapted to the case, to the revelation
made, the state we are in, the benefit to be received and the
way and means of it, and^ our relation to these things.
Faith is a sincere seeking righteousness and salyation, of
Christ, and in Christ. Rpm. ix. 31, 32. " Hath not attain
ed to the law of righteousness. Wherefore ? Because they
sought it not by faith, but as it were by the works of the law."
See also the promises made, both in the Old Testament and
New, to them that seek the Lord. To saving faith in Christ
belongs adoration, submission, and subjection, as appears by
Isa. xiv. " Unto me every knee shall bow," with the fore
going and following verses.
The general description of justifying faith is a proper re
ception ofChrist and his salyation, or a proper active union of
the soul to Christ as a Saviour. I say, a proper reception,
which implies fhat it is a receiving him in a manner agreea
ble to his office and character and relation fo us, in which he
is exhibited and offered to us, and with regard to those ends
and effects for which he is given to mankind, was sent into the'

CONCERNING FAITH. 461
world, and is appointed to be preached ; and in a manner
iigreeable fo fhe way in which he is exhibited, made known,
and offered, i. e. by divine revelation, without being exhibited
to the view of ourselves ; and the nature pf his person, char
acter, offices and benefits ; and the way of salvation, as re
lated to our faculties, mysterious and incomprehensible ; and
in a manner agreeable to our circumstances, and our particu--
Iar necessities, and immediate and infinite personal concern
with the revelation and offer of the Saviour. An union
of soul fo this Saviour, and a reception of him and his sal
vation, which is proper in these respects, is most aptly called
by fhe name of faith.
§ 74. That love belongs to the essence of saying faith, is
manifest by comparing Isaiah Ixiv. 4. " Men have not heard
nor perceived by the ear, &c. what he hath prepared for him
that waiteth for him," as cited by fhe apostle, 1 Cor. ii. 9.
" It is for them that love him." Now it is evident that wait
ing for God, in the Old Testament, signifies the same with'
faith in God, or trusting in God.
Dr. Goodwin, in vol. 1, pf his works, p. 286, says, " The
Papists say, wickedly and wretchedly, that love is the form'
and soul of faith." But how does the truth of this charge of"
wickedness appear ?
It was of old the coming to the sacrifice, as one consent
ing to the offering, active in choosing and constituting that
as his offering, and looking to it as the means of atonement
for his sins, that interested him in the sacrifice ; as appears
by Heb. x. 1, 2. " Could never make the comers there
unto perfect. For then, the worshippers once purged, should
have had no more conscience of sins." Compare chap. ix. 9.
Believing in one for any benefit, as sufiicient for the ben
efit, and disposed to procure it, and accordingly leaving our
interest with him, with regard to that benefit, is implied in
trusting in him. Job xxxix- 1 1. " Wilt thou trust him, be
cause his strength is great ? Or wilt thou leave thy labor
with him ? Wilt thou believe him, fhat he will bring home
thy seed, and gather it into thy barn ?"

A6S COl^CERNING FAITH.
As the whole soul in aU its faculties is tbe prop«^r subje^i-
and agent of faith, so undoubtedly there are twp things ig
saving faith, viz. belief pf the truth, and an answerable dispp-
siiion of heart. And therefore faith may be, defined, a thprn
ough beUeving of what the gospel reveals, pf a Savipur of
sinners, as true and perfectly good,. wit;h the exercise of an.
answerable disposition towards Mm. That tiue feith, iri thj^;
scripture sense of it, implies not only the exerci.?.e pf the un
derstanding, but of the heart or disposition^ is very manifest.
Many important tMngs pertaining to sayipg religion, ^Ipchi
the Scripture speaks of under fhe name of some exercise, of
the understanding, imply the disposition apd exercise pf the
heart also. Such as, ^nqy/ing God. ...understanding the word
of God....haying eyes to see, and an heart tp understand.
And piety is called wisdom, So men's wickedness is called
ignoranee, foUy, Sec. A beipg wise in one'-s own eye^, im
plies an high opinion of Mmself, 'witb an agreeable pr answer;
able disppsition.
It is evident thaf trust in Christ implies the disposition
or will, the receiving and embracing pf the heart. For we
dp not trust in any perspn or fhirig for any thing but good, or
what is agreeable to us ; what ¦we choose, incUne to, and de
sire. Yea, trusting commonly is used vrith respect to greaj
good ; gopd that we choose, as what we depend upon for
support, satisfaction, happiness. Etc.
§ 75. The foUowing things cOBcerping the nature of
faith, are extracted from Dr. Sherlock's several discourses,
preached at Temple Church ; discourse 14, page 257, ^.
" Faith, as some think, is no prpper subject fpr exhorta<!
tipn, For if faith is a mere act of tlie mind judging upop
motives of credibility, it is as reasonable to exhprt a man to
see with his eyes, as tp judge with his understanding. But
then, if this be the true notion of faith, bow comes it that in
every page we find ths praises of it in tiie gospel ? What is
there in-this to deserve the blessings proiriised to the faith.?
ful ? Or whence is it that the whole of our salvatipn is put
upon this foot ? How come all these prerogatives to belpng
fp faith, if faith be nothing else but believing things in Ihems

^^CERNING FAlfli. 4!^
¦fefelves cre'dible ? Why are we not said to be justified by
light as well as by taith ? Fpr is theire npt the same virtue'
tn seeing things Visibie, as in believing things credible"!'
Tell me then, ¦what is faith, that it should raise men above
"the level oT'mortality, and make men beccme like fhe ahgela
of heaven ?....But furfbei-, if it be only an act of the under-
¦standing formed upoB due reasons, how comes it to be des
cribed in Scripture, as having its seat in the heart ? The
apostle iri the 'text, (Reh. in. 12,) cautions against an eVi^
Tieart of unbelief ; arid fhe same notion prevails throughout
the^jobks of 'Scripture, and is as early as our Saviour's first
'preacliing. Faith, Which is the principle of the gospel, reS'J
"pects tbe "proiriise's arid declaration of God, ahd includes a
sure '^frUs't arid reliance on him foi- the perfoririance. Beyond
this, there is ho further act Of faith. We are "Pot taught tO
'believe this, in order fa our believing something else ; but
here, faith has its fuU completion, and leads immediately to
the practice df virtue and holiness. For this end was the
Son of Gpd revealed, f p make known fhe mind and will of
the Father, to dieclare his mercy arid pardon, and to confirm
the promises of eternal life fo mankind. He that believes
and accepts this deliveVance frOm the bondage of sin, and
"through patience and .perseverance in well doing, waits for
-the blessed hope of immortality ; who passes through the
world as a stranger and pilgrim, looking fpr another country,
and a city whose builder is-'God ; this is he whose faith shall
receive the promise, whose confidence shall have great re-
¦compence of reward.*''
Here' Br. Sherlock Speaks Of that true Christian faith.
Which is the principle of the gospel, as including a sure trust
and reliance on God. The same author elsewhere in the
same book, page 251, speaks ^ef reliance pr dependence pn
fepd, as arising from a ptiriciple of love fo God, in the words
following : "The duties we owe fo God, are founded in
the relation between God arid us. I observed likewise fo
you, fhat love-naturally transforms itself into all relative du
ties, which arise from the circumstances of the person re-
Kted. "thus, in the present case, if we love Gpd, and cpnsid--

464 , CONCERNING FAITH.
er him as Lord and Governor of the world, our love will sooai
become obedience. If we consider him as wise, and good,
and gracious, our love will become honor and adoration. If'
we add to these our own natural weakness and infirmity, love
will teach us dependence, and prompt us in all our wants to
fly for refuge to our Great Protector."
§ 76. That expression in Psalm I. 5. « Gather my saints,
fhat have made a covenant with me by sacrifice," seems to
shew that such is the nature of true faith in Christ, that be
lievers do therein, by the sincere, full act of fheir minds and
hearts, appoint Christ fo be their sacrifice ; as such, bring
him an offering to God ; i. e. they entirely concur with what
was done in his offering himself a sacrifice for sinners, as a
real sacrifice sufficient and proper for them, trusting in this
sacrifice. Faith is the believer's coming to God, and giving
himself up fo God, hoping for acceptance by this sacrifice,
and taking God for his God, hoping for an interest in Mm as
such by this sacrifice, fhat so God may be his God, and he
one of his people.
§ 77. If does not seem congruous, and in itself if is not
proper for God quite to pass over sin, rebellion and treachery,
and receive fhe offender into his entire favor, either with
out a repentance and sorrow, and detestation of his faulty
adequate to the aggravation bf it, (which can never be) or, if
there be another that appears in Ms stead, and has done and
suffered so much as fully to satisfy and pay the debt, it will
not be proper to forgive him, whatever is done for him by his
representative for his expiation, unless there be an accepting
of it by the offender for that end, a sense of its being ade
quate fo the offence, and an applying of the mind to him,
and a recumbence upon him for satisfaction. This now
seems to me evident from the very light of nature.
§ 78. Justifying faith is more properly called feith than
acceptance, because the things received are spiritual and un
seen, and because they are received as future, and entirely
the free gift of God. '
§ 79. Even the being of a God can be made most rafion-
aUy and demonstratively evident, by divine revelation, and by

CONCERNING FAITH. 46*^
^Vacious Spiritual illumination ; after ,the same manner as
¦We have shewn the Christian religipn, fhe superstructure
built upen that fpundation, is evident. Supppse all the werld
had otherwise been ignOrant of the being of a God before,
yet they might know it; because God has revealed himself;
he has shewn himself; he has said a great deal to us, and
conversed much with us. And this is every whit as ration
al a way of being convinced of the being of God, as it is of
being convinced of the being of a man who comes from an
unknown region, and shews himself to us, and converses with
us for a long time. We have no other reason fo be con
vinced of his being, than only that We see a long series of ex
ternal concordant signs of ari understanding, will and design,
and various affectipns. The same way God makes known
himself to us in bis word. And if we haye a full and com*-
prehensive knowledge of fhe revelation made, of fhe things
revealed, and of the various relations and respects of the
¦various parts, fheir harmonies, congruities, and mutual con
cordances^ there appear most indubitable signs and expressions'
of a very high and transcendent understanding, together with
a greaf and mighty design, an exceeding wisdomy or most
inaghificent power and authority, a marvellous purity, holi
ness and goodness. So that if we never knew there was any
such being before, yet we might be certain that this must be
such an one. ,
§ 80. One fhat is well acquainted with the gOspel, and
Sees tbe beauties,, the harmonies, the majesty, the power, and
the glorious wisdom of it and the like, may, only by viewing
it, be as' certain fhat it is no human work, as- a man that
is well acquainted with mankind and fheir works, may, by
contemplating fhe sun, know it is not a human work ; or,
When he goes upon an island, and sees the various trees, and
the manner of their growing, iand blossOmihg, and bearing.
fruit, may know that fhey are not tbe work of man.
§81. Faith is very often inthe Scripture caUed trusty
especially in fhe Old Testament. Now, trusting is some
thing more than mere believing. Believing is fhe assent^fo
any truth testified ; trusting, always respects truth that near-
Vot. IV. 3 L

^^m C01»JCERN1NG fMWC.
fy concerns oureelves, in regard of some bene^t of our Owig^
tliat it revels f o us, and some benefit that tbe revealer is the
«uthor of. -If is fhe acquiescence of fhe mind in a beUef df
any person, that by Mis word reveals or represents himself fo'
us as the autihor of some good fhat concerns US'. If the ben
efit be a deUverance or 'preservatipa from misery, it is a be'
¦ing easy in a belief that he mil dp it. 'So, if we say, a ma»
trusts in a castle fe save Mm frem his enemies, we mean, his
inind is easy, and rests ih a per^Oasibn that k will ikeep M«a
Safe. If the benefit be -the best owmenf of happiness, it is ^thc
tntnd's acquiescing in ft, fhat he will accomplish it ; that is,-
he is persuaded he will do it ; he has suoh a persaasion, that
he rejoices iri con^fidence Of it.
Thus, if a man has promised a' child to make himMfr
heir, if we say he trusts in him to make him his heir, wc
mean he has such a belief of what he promises, that his
iriind acquiesces and rejoices in it, so as npt f p be disturbed
by doubts and questions whether he will perform it. These
¦things all the world means by trust. lE^he first fruit of trust
is being wilUrig to do and undergo in the expectation of spmie
thing. He fhat does not expect the benefit, so much as f»
make him ready to do or undergo, dares nof trust it : He
dares not run the venture of it. Therefore, they may be -said
to trust in Christ, and they pnly, that are ready to do smd -un
dergo all thaf he desires, in expectation of bis redempfipD.
And the faith of those that dare not do so, is unsound. T^re-
ibre, such .trials are called the trials of faith.
Buf this is to be considered, that Christ does notpromisiB
that he will be the author of pur redemptipn, but Upon cnn-
ditiori ; and we have not performed -that condition, untU 'we
have believed. Therefpre, we have np grpupds, until we
have ence believed, to acquiesce in k that Christ wili
save us. Therefore, the first act of faith is no more than
this, the acquiescence ¦of .the mind In him in what he
does declare absplutely. If is fhe soul's resting in Mm, and
adhering to him, sp far as his word dpes reveal him to aU as
a Savipur for sinners, as one that has wrpught out redemp«
tion, as a «u0icient SaviouTi as a Saviour suited to their case,
as a wUling Savieur, as fhe authe^ «f an excellent ealvatibn}'

ctmmRwm& faith. 4*7
Ice* so as- to be encouraged heartity to seek salvatbn of him>
to-eome toihiigi, tO love, desine, and tMrst after Mm as a Sa<-
¦vioBf, and &y filr refuge to- him. This is the very same thmg
i» subsfaiicej as that trust yye- spoke of beforehand is the very
essence of it. TMs is all the di^repce, that it was attend- ,
odj with tMis additLonal belief viz. that the subject had per
formed the cpnditipn, which' does- nqt belpng- to tbe essence
of faith. That definition wMch we gave pf trust befisre,
lipids, '^t the acquiescence pf fhe mind in the word of any
person wbO'reveals- himself to us as the author -of some gpod-
that nearly copcerosus. Trusting ifrsot only believing thajt
$ person will accompUsh- flie good he proBiises: The thing-
that he promises may be -very good, and the person prom
ising, or ojferipg may he .believed, and yet not properly^ trust).
,Qd.ia ; for the ])erson-to whom fhe offer is made^- may not;
he SMisible fhat the thing is good, and, he ms^ nqt de^re it.
Jf he offer? to deliver him from something that is his misery;^
^erha^s he js-notsep^ble'that it is'his misery^ or, hem^
offer to bestjo-w that which is his h^ipiness, but he may not
be sensible that k is happiness. If so, though he beliteyet
.Mm, he does not properly trust in him fop it i fer be doesr
not seek' or desire what he offers ; and there cap he no ad-
berence or acquiescenceof mind. If a man offers- apother
to rescue him from -captivity, and carry bim to Ms own coup-
tr-y ;j if the latter believes the former wiU do it, and- yet
does not desire it, he cannot be said to trust inhim forit*
^nd'iPthe filing be aecountod good, Mid be beUeved, yet if the
person te wbocar it is offered, does net like tbe perspn that
40ea it, pr the way of- aeepmpUshmenf of ii,' there cannot b©
an entire trust, because there is npt a- full adh.erence and ac-
-qjiiescence' of mind>
§;8a. There ai?e ifeefi© two ways in which the mind may
fee 3aid>t& be serisiWe that any thing is gppd or excellent:
li Wh*a» the mind jjodges that any thing is such asj by the
agreement of mankind) is called good or excpUept,, viz. that
¦whiich is most to ^fieral adsran^gej andtbat between which
and- rewaud there is a sukableness ; or that which is agreea'-
J$le f 0 the lavr of the country or law of God. It is a being
jnerely conmced in judgtnept, that a tWng is accprding to

AM CONCERNING FAITH.
the meaning of the word, good, as fhe word is generally aps
plied. 2. The mind is sensible of good in another sense,
when it is so sensible of fhe beauty and amiableness of fhe
thing, that it is sensible of pleasure and delight in fhe presr
ence of the idea of it. TMs kind of sensibleness of gOod,
carries in it an act of the will, or inclinatiop or spirit of the
mind, as well as of the understanding.
§83. The conditions of justification are, repentance and
faith ; and the freedom of grace appears in the forgiving of
sin upon repentance, or only for our being willing fo part
with it, after the same manner as the bestowment of eferhal
life, only for accepting of it. For to make us an offer' of
freedom from a thing, only for quitting ofit, is equivalent to
the offering the possession of a thing for the receiving of
it. God makes us this offer, that if we will in our hearts
quit sin, we shall be freed' from it, and all the evil that be-
, longs to it, and flows from it ; which is the same thing as the
offering us freedohi only for accepting it.' Accepting, in this
case, is quitting and parting with, in our wills and inclination.
So that repentance is implied in faith'; it is a parf of our wil
ling reception of the salvation of Jesus Christ ; though faith
with respect to sin, implies something more in it, viz. a res
pect to Christ, as him by whom we have deliverance. Thus
by faith we destroy sin, Gal. ii, 18.
§ 84. As to that question. Whether closing with Christ
in his kingly office be of the essence of justifying faith ? I
would say, 1. Thaf accepting Christ in his kingly office, is
doubtless the proper condition of having an interest in Christ's
kingly office, and so the condition of that salvatipn which he
bestows in the execution of that office ; as much as accept
ing the fprgiveness pf sins, is fhe proper condition of the
forgiyeness Of sin. Christ, in his kingly office, bestows salva
tion ; and therefore, accepting him in his kingly office, by a
disposition to sell all and suffer all in duty fo Christ, and
giving proper respect and honor to him, is the proper condir
tion of salvation. This is manifest by Heb. v. 9. "And be
ing made perfect, he became fhe author of eternal salvation
to all them that obey him ;" and by Rom. x. 10. « For with

CONCERNING FAITH. 469
the heart man believeth unto righfeonsness, and with .tiie
mouth confession is made unto salvation." The apostle
speaks of such a cphfessing of Christ, pr outward and open
testifying our respect fp him, and adhering tP our duty to him,
as exjjosed to suffering, reproach and persecution. And that
such a disposition and practice is of the essence of saving faith,
is manifest by Jphn xii. 42, 43. " Nevertheless, among the
chief rulers also, many believed on him ; but because of fhe
Pharisees fhey did nof confess him, lest fhey should be put
out of fhe synagogue : For fhey loved fhe praise of men more
than fhe praise of God ;''... .compared with John v. 44. « How
can ye believe, which receive honor one of another, and seek
not the hohPr thaf cometh from God only ?"
2. Accepting Christ as a priest and king, cannot be separat
ed. They not only cannot be separated, or be asunder in their
subject, but they cannot be considered as separate things in
their natures ; for they are implied, one in another. Acceptr
ing Christ as a king, is implied in accepting him as a priest :
For, as a priest, he procures a title fp the benefits pf his king
ly office ; and therefore, to accept him as a priest, implies an
accepting him in his kingly office* For we cannot accept the
purchase of his priesthopd, but by accepting the benefits pur
chased. If faith is supposed to contain no more immediately,
than only an accepting of Christ as a Mediator for our justifi
cation ; yet that justification implies a giying a title to fhe
benefits of his kingly office, viz. salvation frpm sin, and con
fprmity fp his nature and will, and actual salvation hy actu
al deliverance from our enemjes, and the bestowment pf
glpry. § 85. Faith divine, is a spiritual conviction of fhe truth of
tbe things of religion. Some have objected against a spiritual
sight of divine things in their glerious, excellent and divine
form, as being the foundation of a conviction of fhe truth or
real existence of them ; because, say they, the existence of
things is in the order of nature before forms or qualities of
them as excellent pr odious ; and so the knowledge of fheir
existence must go before the sight of their form or quality ';
Jhey must be known to be, before they are seen tp be excel--

AT® eONCERNTNG FAf'nf.
lent. I answer, 5t Is.tr-ue^ things must be known twbe, befee*-
tiiey are known to be exceUent, if by this propositioniitb®
understJood, that things must be fcnow» really to esas% befoiiffi
they can be known rea% to exist esceHent, or i-eaUy to- essi^
witb such and such beauty. Aiid all the force ofi fhe ol^ec-
tiion depends on such a meaniagof this assertJDn> But iS
hereby be intended, that a thing must be knowto to hawe 3,
real existence before fhe person has; a clear Understatnc&xg^
idea or apprehensspp of the' thing proposed or objected? to Ma
¦view, as it is in its qualities either odious or heaptifrirl, then fhe
assertion is not true ; for Ms having a cfear idea of something^
Reposed fo his understanding or vierw, 3& very beautiful or
very odious, as is-preposed, does-nof; suppose its Beaiity^;; fhaj'
is, it does not presupppse i*, ttejegh ilS real existence may
perhaps follow frpm' it. But, i*i our way of undeEstaudings
things^ in general of all Mnds,iwe fi*st have some understsand*
inigorview of the thing in its qualkresj-befare w-e know ksT
esastence. Thus it is in thingsthat we kmow by ouiJ exf erisajB
3en6es,-by our bodily'sighf for^ instancei We first see^1iiemf>
or have a. clear ide* of them; by si^if, before we kno-wtfaei*«
existence by our sight. We- first see thfe su», and kav^'3
strong, lively and clear idea of it in its quj^ities^dts shap^
ite brightnese, &c. before we fcno^st there aeiuSjfy eisistS' sucljf
st-bodyt. § 86. Faith: in Christ isthe oendifioti- of sal^atfes. It i»
©bservable, thast as tfrustihg in God, bopiilg ki himi waking
fof him, fee. are abundantly insislfed-ohin'the Old Test^me~nt|;
ae the main coneStion of God's fa^voiS- protection-, deliverance
and salvation, in the book of Psalms and elsewhere; so^ ig
jpofet of those places where these.gi*aGfcs: of trust and hoptf are
¦eo^kisisted upon,; fhe subjects-oPthem are represented as be!i>
ktg in a State of trial, trouble, difficulty^ danger,- eppositicHi
at)d' oppression' of enemies, and the like. And''the"eleiii<^
levelatipnj and more abundant light of the New TestamentJ
6vipg irito clearer view fhe state that all< liaonldnd are in With
segard to those things that are invisible, thei inwsible God^
an invisible world, and invisible enemies, and' so shew men^
lbs6, miserable, captivated, dangeitOuS- and helpless sttit'e, and

-60S5CERNiNe FAITH. >^4
^teVesii the infifiite mercy ^ God, and his glorious allsufficien-
ey-to «uch w-refched, helpless creatures, and also exhibit
Christ iri the character *f the Saviour of the miserable, the
^rcaf Redeemer of captives. Sec. Hence faith, trust Mid hope,
are most fitly insisted on as the tot-y and qualification pecu-'
liarfy proper for all mankind, and the virtue proper, to be ex
ercised in their circumstances towards God and Christ, as
they reyeal themsdyes in the gospel, as belonging to them'
in their Character and relatipfi to us, and concern with us, ia
•Which they are tJiere exhibited ; and as the grand condition
ef our sa(lyation, or our receiving those benefits, wliich ¦we, as
iinful, miserable and helpless creat-Ures, need from them, and
Which Christ,' as a Redeemer, appears ready to bestow.
§87'. Dr. Manton -reconciles the Apostle James and ¦the'
Apostle Paul in the following manner, 'in his 5th -volume oi^
Sermons, p. S?'4. " Justifica'ti'on hath respect 'to some accu--
Nation : Now, as there is a twofold law, tliere is a twofold ao-
Cuisation arid justificatien ; the law of works, and the law of
grace. Now, when we are accused as breakers of the law of
Works, fhat is, as -sinners obnoxipus to the wrath of God, we
plead 'Christ's satisfaction as our righteousness, no works of
our own. But when we are .aocused as nonperformers of the
Con(Utions of tSie' covenant of grace, as being negleotoi-s and
rejectors of Christ the Mediator, we are justified 'by produc
ing our feith or sincere obedience ; so that our righteousness
by the new covenantis subordinate to our universal righteous
ness, with respect lo the great law of God ;¦ and fhat we have
only by Christ. If we are charged that we have broken the
fiust covenant, tiie covenant of works, we allege Christ's sat-
fefacticto and merit. -If charged; not tp haVe performed the
coridiuons of thfe kw of grace, we answer it by producing ^-ur
faith, repentance and new obedience, and so ^hew it to be a
fetsetharge. Our first and supreme righteousness consists
in the pardon pf put «Shs, and oar acceptance in the 'beloved,
and our right tP impunity and glpry. Our second and sub
ordinate rightepusuess, in ha-ving fhe true condition of pardon
aad life. In the first sen«e, Christ's righteousness alone ia
our justification and righteousness. Faith and repentance,

4fi CONCERNING FAITII.
or new obediepce, is not the least part of it. But, in fhe secJ"
ond, believing, repenting and obefying, is onr righteousness ip
their several respective ways, viz. that the righteousness of
Christ may be ours, and continue ours." See also Dr. Man-'
Ion on James, p. 310, 311, 312, and p. 331, &c.
Faith is connected with obedience. The very acceptance
of Christ in his priestiy office, making atonement for sin by
Ms blood, and fulfilling the law of God by his perfect obedi
ence unto death ; and so fhe very approbation of the attribute
of God, as it is there exhibited, an infinitely holy mercy :¦ I
say, merely fhe soul's acceptance and approbation of these'
things, do thoroughly secure holiness of heart and life in the'
redeemed of Jesus Christ. They will secure their conformi
ty fo the law of God, though, by this very mercy, and this
very Saviour, they are set at liberty from the law, and are no'
' loriger under the law, as a law with its sanctions immediately
faking hold of them, and binding them by its sanctions or
threatenings, connecting and binding together its fulfilment
and life, and its violation and death. Our hearts approving
of that holy mercy of God that appears in his shewing mercy
to sinners, in a way of perfectly satisfying fhe law, suffering
all the penalty' of it, and of perfectly fulfilling and answering
the precepts of it, implies an heart fully approving the law it
self, as most worthy to be fulfilled and satisfied, approving
the authority that established the law, and ^° ^'^? infinite wor
thiness of being obeyed ; in that we approve of it, that so
great a person should submit fo thaf authority, ard do honor
to it, by becoming a servant to obey God, and a sacrifice fo^
satisfy for the contempt done his authority, and that we ap
prove fhe holy law itself as worthy of such great honor to be
done it. It implies a heart entirely detesting sin, and in some
sort, sensible of the infinite detestableness of it, that we ap
prove of God's making such a manifestation of his detestation
ofit, and approve of the declared fitness and necessity of its-
being punished with so greaf a punishment as the sufferings
of Christ. Our accepting such sufferings as an atonement
for our sin, implies a heart fully repenting of and renouncing.
sin ; for it implies not only a conviction that we deserve so-

Concerning faith. ,473
^fcat a punishment, and not only a mere conviction of con
science, but an approbation of heart of the connexion of such
sin with such punishirient,^ which implies an hatred of the sin
punished ; and the heart's entire approbation of such meth
ods perfectly to fulfil fhe obedience of the laW, by so great a
person, and by his doing sp great things, and denying hirnself
so much, implies a very high approbation of this law< and the
authorky Of fhe lawgiver. Therefore, this acceptance of Christ
as a Saviour, by his obedience and atonement, and an accept
ance of God's holy mercy, forgiving sin, and giying life in this
Way, does well secure universal obedience fo the law of God
as a law of Uberty, and with a free and ingenuous Spirit, by
the obedience of children,' and not of slaves. Thus, the faith
thaf justifies fhe sinnery destroys sin ; and the heart is purifi-
''ed by faith. So far as this evangelical spirit prevails, so far
fear, or a legal spirit, will be needless fo restrain from sin,'
and so far will such a legal spirit cease and be driven away.
Coroll. What has been observed, is a confirmation that
this is the true nature of justifying faith, and that the essence
ofit Ues very much in fhe approbation and acceptance of th?
heart. § 88. 1 Johri V. \, 2, S, 4, 5. « Whosoever beUeveth that
Jesus is fhe Christ, is born of God ; and every one that lov
eth Mm that begat, loveth him alsp that is begptten pf him,
By this vve knpw that we Ipve fhe children of God, when we
love God, and keep his commandments. For this is the love
of God, fhat we keep his comirtandmehts : And his' com
mandments are not grievous. For whatsoever is born of
God, overcometh fhe world : And this is the victory that
oVercometh fhe worlds even our faith." It is a doctrine
taught in this text, that saving faith differs from all common
faith in its nature, kind arid essence. This doctrine is infer
red from the text, thus: : It is said, "Whosoever believeth
fliat Jesus is the'Christ, is born of God ;¦" by whifch it is man
ifest, that there was some great virtue that the apostles and
Christians in those days u^sed to call by the name of faith or
believing, believing that Jesus is Christ, and fhe like ; which
was a thing Very pecuUar and distinguishing, and belonging
Vei. IV. 3 M

474. CONCERNING FAITff.
only to those that were bom of God. Thereby cannot be
meant, therefore, only a mere assent to tbe doctrines ef fhe
gpspel, because that is cemmon fo saints and sinners, as i»
very evident. The Apostle James plainly teaches in chapter
ii. that this faith may be in those that are not in a state of sal
vation. And we read in the Evangelists, of many that in tMs
Sense believed, fo whom Christ did nof commit himself, be-!^
cause he knew what was in them ; John iL at the latter end,
and many other places. When it is said, " Whosoever be*
lievefb that Jesus is tlie Christ, isborn of God ;" thereby can
not be meant, whosoever has such an assent as is perfect, so
as to exclude all remaining unbelief ; for it is evident, that
the faith of good men does not do thi's. Thus, a true believ'
er said, Mark ix. 24. "Lord, I believe ; help thou mine un
belief ;" and Christ is often reproving Ms true disciples, that
they have so little faith. He often says to them, " O ye of
Uttle faith ;" and speaks sometimes as if their faith were less
than a grain of mustard seed. Nor can the apostle",' when he
says, " Whosoever believeth that Jesus is fhe Christ, is bom
of Godj" mean, thaf whosoever has a predominant assent, or
an assent that prevails above his dissent, or whPse judgment
preponderates that way, and has mnre weight in that scale
than the other ; because it is plain that it is not true that eve
ry one tbat believes in iMs sen'se, is bom of God. Many
natural, unregenerate men, have such a preponderating judg
ment of fhe truth of the doctrines of the gospel ; without if,
there is no belief of it at all. For believing, in the lowest
sense, implies a prepcaiderating judgment ; bat it is evidentj^
as just now was observed, that many natural men do believe :
They do judge 'that the doctrine is true, as the devils do.
And again, when the apostle says, " Whosoever believeth
that Jesus is tbe Christ, is bom of God ;" all tbat he intends,
cannot be only, that whosoever is come to a certain particu-,'
Iar intermediate degree of assent, between the lowest degree
of preponderating assent and a perfect assent, excluding all
remains of unbelief; he cannot mean any certain particular
intermediate degree of assent, stiU meaning nothing but mere
assent by bfeUeving. For he does not say, he that beUeves or

CONCERNING FAITH. 4TS
assents that Jesus is the Christ, to such a certain degi'ee is
bprn nf Gpd ; but whpsoever beUeves fhat Jesus is the Christj
is born of God ; by which must be understopd, that whosoever
ilt all performs that act which the apostie calls by that name,
jor whosoever has any thing at all of that kind of virtue which
the apostle caUs believing, is bom of God ; and that he that
is not born of God, has not that virtue that he meant, but is
whoUy without it. And besides, it would be unreasonable to
suppose, that by this beliering, which fhe apostle there and
elsewhere lays down as such a grand note of distinction be-^
tween those thaf are born of God, and those that are not, is
meant only a certain degree of assent, which such have, that
dififers less from what those may have, that are not born of
God, than nine hundred and ninety and nine from a thousand ;
yea, that differs from it an infinitely Uttle. For this is the
case, if the difference be only gradual, and it be only a cer
tain degree of faith that is the mark of being bprn of God. If
this was the apostle's meaning, he wnuld use words in a mahf
ner not consistent ¦with the use of language, as be would caU
things infinitely nearly alike t)y such distant and contrary
names ; and would represent the subjects in whom they are,
as of such difJerent and contrary characters, calling pne be
liever, and the other unbeliever, one the children of-God, and
those that are born of God, and the other the children of the
deril, as this apostle calls all that are not born of God, in this
epistie, (see chapter iii. 9, 10,) and would represent one as
setting to Ms seal that God is true, and the other as making
him a Uar, as in the loth verse of the context. And besides,
if this were the case, if believers in this sense only, with such
an infinitely small gradual difference, was all that he meant,
it would be no such notaWe distinction between those that are
bom of God and those that are net, as tlie apostle repre
sents, and as this apostle, and other apostles, do eVery
where signify. Nay, if would not be fit to be used as
a sign or characteristic for men fo distinguish themselves
by ; for such minute, gradual differences, which in iMs
case would be alone certainly distinguishing, are altogeth
er undiscernible, or «t least with great difficulty determined ;
therefore, are not fit to be given as distinguishing notes of the

476 CONCERNING FAITtf.
Christian character. If words are every where used aftejf
this manner in the Bible, and, by faith in Christ, as the word
is generally used there, is meant only the assent of the ung
derstanding, and that not merely a predominant assent, nor
yet a perfect assent, excluding all remaining unbelief, but on*
ly a certain degree of assent between these two, risingup just
to such a precise height, so that he that has this shall every
where be called a believer ; and he whose assent, though it
predominates alsp, and rises up as high as the other witlun
an infinitely little, shall be called an unbeliever, ppe thaf wick
edly makes God a liar, &c. this is in effect to use words wh.hr
out any determihate meaning at all, or, which is the same
thing, any meaning proportioned to pur understandings ;
therefore, there is undoubtedly some great and notable differ-,
ence between the faith of those -who are in a state of salvation,
and that of those who are not : Insomuch that, without thai;
very faith, according to the common use of language in these
days, Uiose who were not in a state of salvation, may be said
not to believe at all. And besides, that virtue that the apos
tle here speaks of as such a great and distinguishing note of
a child of God, he plainly speaks of as a supernatural thing,
as something not in natural men, and given only in regenera
tion or being born of God, which is the great change of men
from that which is natural to that which is supernaftiral.
Men may have what is natural, by their being born, born in a
natural way ; but they haye what is supernatural, by being
born again, and born of God. But, says fhe apostle, " Whp?
soever believeth that Jesus is the Christ, is bprn pf God."
The same faith is plainly spoken of as a supernatural thing
in the foregoing chapter, verse 15. " Whosoever shaU con
fess that Jesus is thp Son pf Gpd, Gpd dwelleth in him, and
he in God."
But common faith is not a supernatural thing-, any mnre
than a belief of any history. It is obtained by the same means. ,
If one be natural, and the other supernatural, then undoubted?
ly the difference is not only such a gradual difference, differ
ing but an infinitely little. If all lies in the degree of assent,
j,ef us suppose fhat a thousand degrees of assent be require^

CONCERNING FAITH, m
(to salvation, and that there is no difference in kind in the faith
,of Pthers; how unreasonable is it to' say, that when a man
can naturally raise his assent to nine hundred and ninetynine
degrees, yet' he cannnf reach fhe Pther degree, by any im-
prpvement, but there must be a new birth in prder to the
other degree ! And as it is thus evident, that tbe faith or
believing that Jesus is the Christ, which the apostle speaks of
in the text, is some virtue intended by the apostle, differing
nof only in degree, but in nature and kind, from any faith
tbat unregenerate men have ; so I would observe, that it is
evident, that this special faifh, of which fhe apostle speaks,
that so differs from common faith, is not only a faith that
some Christians only have obtained, buf thaf all have it that
are in a state of salvation ; because the same faith is oftep
spoken of as fhat which first brings men into a state of salva-
,tion, and not merely as thaf which Christians attain to after-
Wards, after they have performed the condition of salvation.
How often are we taught, that it is by faith in Christ we
are justified ; and thaf he that believes not, is in- a state of
condemnation ; and fhat it is by this, men pass from' a state
of condemnation to a state of salvation. Compare John v.
21. " Verily, verily, I say unto you. He thai heareth my
words, and believeth on him that sent me, hath everlasting
Ufe, and shall not come into condemnation, but is passed from
death unto life ;" with chapter iii. 18. " He that believeth
on him, is not condemned ; but he that believeth not, is con
demned already, because he hath not believed in the name of
the only begotten Son of Gpd." And this faith that thus
brings into a state of Ufe, is expressed in the same words as it
is ip the text, in John xx. 31. " Buf these things are written,
that ye mjght beUeve thaf Jesus is the Christ, the Son of God ;
and that believing, ye might have life through his name." Thus
if is manifest that the faith spoken of in the text, is the faith that
all men have that are in a state of salvation, and the faith by
.which fhey first come into salvation, and that it is a faith es
pecially differing in natiue and kind from all common faith.
In the further prosecution of this discourse, I shall, 1.
^ring some further arguments fo prove, that saving faith

478 CONCERNING FAITH.
differs from cpmmon faith in nature and essence. 2. Shew
wherein the Essential difference lies, cpnfirming. the same
from the' Scriptures, which Will further prove the truth pf
the doctrine.
First. I am fo bring some farther arguments to proVe
the doctrine : And here i would observe, that there is some
kind of difference or other, is most apparent from the vast
distinction madfc in scripture, insomuch, that those who have
faith, are all from time to time spoken of as justified, and in a
stale of salvation, having a title to eternal life, fee, Rom. i,
16, 17. " The gospel is the power of God to salvation to €v-
cry one that believeth." And chap. iii. 22. « Even fhe
righteousness of God, which is by faith of Jesus Christ,
unto all, and upon all that beUeve." Rom. x. 4. " Christ is
the end of the law for righteousness to every one that bo*
lieveth." Acts xiii. 39, « And by him all thaf beUeve are
justified." In these and other places, a state of salvatipn is
predicated of every one that believeth or hath faith. If is not
said bf every one that believeth and walks answerably, or of
every one fhat belieVeth and takes up an answerable resolu
tion fo Obey ; which v.'ould be to limit the proposition, and
make an exception, and be as much as to say, nof every one
thaf is a believer, but to such beUevers only as not only be
Ueve, but obey. But this does not consist with these univer
sal expressions : " The gospel is the power of God to sal
vation to every one that believeth." " The righteousness of
God is unto all, and upon all them thaf believe." " Christ is
the end of the law for righteousness fo every one that be
lieveth." And by the supposition, fhey that have not saving
faith are in a state of damnation ; as If is alsp exprfessly said
in Scripture, « He that believeth net. Shall be dainned,'" and
the like. So that it is evident that there is a great difference
between the virtue that fhe scripture calls by fhe name
faith, and speaks of as saving faith, let It be what if Will, and
all that is or can be in others. But here I would ob
serve particularly : The difference must either be pnly ip
the degree of faith, and in the effects of it, ot it is in the na
ture of the faith itself. And I would,

CONCERNING FAITH. 4f*
1. Shew that it is not merely a difference in degree.
1. There are other scriptures, besides the text, that speak of
sSiviing faith as d supernatural thing. Mat. xvi. 15, 16, 17".
" He sakh unto, them. But whom say ye that I am ? And
Simon Peter answered and said. Thou art Christ, the Son
of the living God. And Jesus answered and said unto him,
Blessed art thou, Simon Barjona ; for flesh and blopd hath
npf i^evealed if unto thee, but my father which is in heaven.'*
This must evidently be understppd pf a supernatural way of
coming by this belief or faith ; such a way as is grieatly dis
tinguished from instruction or judgment in other matters,
such as fhe wise and prudent in temporal things had. So
Luke X. 21, 22. «< In thaf Jiour, Jesus rejoiced in spirit, and
said, I thank thee, O Father, Lord of heaven and earth, that
thou hast, hid these things from the wise and prudent, and"
hast revealed them unto babes : Even so. Father, for so k
seemeth good in thy sight. No man knoweth who the Soti
is, but fhe Father ; and who the Father is, but the Son, and
be to whom the Son will reveal him." So, to the same pur
pose is John vi. 44, 45. " No man can come fo me, except
(h'e Father, which hath sent me, draw him: And I will
raise him up at the last day. If is written in the prophets,
And they all shall be taught of God : Every man therefore
that hath heard, and hath learned of the Father, cometh up-
to me." And whaf is meant, is nof merely that God gives
it in his providence ; for so he gives the knowledge of those
wise and prudent men mentioned in the forecited passage. It
is said, that he gives it by the teachings of his Spirit, as ap
pears by 1 Cor. xii. 2. " No man can say that Jesus is the
Lord, buf by the Holy Ghost." And the common influences
of the Spirit, sueh as natural men, or men that are uni-egen-
erated may have, are not meant, as appears by what the same
apostie says in the same epistle, chap. ii. 14. « But the nat
ural man receiveth nof the fhkigs of the Spirit of God ; for
they are foolishness unto him ; neither can he know them?
because they are spiritually discerned." The things of the
Spirit of God, to whieh the apostle has a special respect, are
She doctrine ofChrist crucified, as appears by the beginning.

i$4 CONCERNING FAlf if. ~
of the chapter, and by the foregoing chapter, which he says ii
to the Jews a stumbling block, and to the Greeks foolishness;
And that the influence of the Spirk, in which this saving faith'
is given, is not any common influence, or any thing like if, but
is that influence by which riien are God's workmanship, made
pver again, or made new creatures, is evldenty by Ephesians
ii. 8, 9, 10. " For by grace are ye' savedy through faith ; and
that not of yourselves : It is the gift of God : Not of works,'
lest any man should boast. For we are his workmanship, -
created in Christ Jesns unto good works, which' God hath be
fore ordained that we should walk in them." And so, it is
manifest by the text, that this influence by which this faith is
given, is no common influence, but a regenerating influence,
1 John V. 1....5. " Whosoever believeth fhat Jesus Is the
Christ, is born of God ; and every one fhat loveth hita' that
begat, loveth hi'm also that is begotten of him. By this we
know that we love the children of God, wheh we lOve God .
and keep Ms commandments," &c. It is spoken of as a-
great work, so wrought by God, as remarkably to shew Ms
power, 2 Thess. i. H. " 'VVherefpre also, we pray always
for you, that our God would count you Worthy of this calling,
and fulfil all the good pleasure ofhis goodness, and the work
©f faith with power." ' And that which makes the argument
yet more clear and demonstrative is, fhat It is mentioned as
one of the distinguishing characters of Saving fai'th, that it is
fhe faith of the operation of God ; Col. ii. 12. " You are ris
en with him through the faith of the operation of God, who
hath raised him froni the dead." Now, would this faith be
any distinguisMng character of the true Christlahj If it were
not a faith of a different kind from fhat which others inay
have ?. And besides, it is evidently suggested in the words,'
fhat it is by a like wonderful operation as fhe raising of Christ'
from the dead ; especially taken with the following verse.
The words taken together are thus, verse 12, 13. " Buried
with him in baptism, wherein also you are risen with him
through the faith of the operation of God, who raised hint
from the dead. And you, being dead in your sins, and the
uncircumcision of your flesh, hath he quickened together'

CONCERNING FAITH. ¦tsl
4yith him, having forgivep, you alLtrespasses." Let tW be
tompared with Eph., i. 18, 19. " The eyes of yoir under-^
standing being enlightened ; that ye may know -what is the
hope of his calling, andwhat the riches of the glory ofhis
inheritance In fhe saints, and whaf is the exceeding greatness
ofhis power fo its ward, whp believe, accordifig fo the work
ing of his mighty power." Now, is It reasonable to supppse,
fhat such dlsfinctiphs as these wpuld be. taught, as taking
place between saving faith and cpmmpn faith, if there were
no essential difference, buf only a gradual difference, and they
approached infinitely near to each oth^i* ?
2. The distinguishing epithets and characters ascribed
to saving faith in Scripture, are sucK- as denote the difference
to be In nature and kind, and not in degree only. One dis
tinguishing epithet is precious, 2 Peter i. 1. " Like precious'
faith with us." Now, preclou^riess Is what signifies more
properly something of the qtialky, than Of the degree. As
preciousness in gold Is mote properly a designtition of the
quaUfy pf thaf kind of stibsfance, than fhe quantity. And
therefore,' when gold is fried In the fire to see whether It be
true gold or not. It Is not the quantky of the substance thaf is
tried by the fire, but the precious nature of the substance.
So it is when faith is tried to see Vvhefher it be a saving faith
6r nof. i. Peter i. 7; "Thaf the trial pf ypur faith being
riiuch rinOre precInUs thap pf gOld that perisheth, theUgh it
be fried with fire, iriJght be fpund untp praise, and honor, and
glory, at the appearing of JesUs Christ." If the trial Was npt
bf the nature and kind, but only of the quantity of faith ; how
Exceedingly improper would be the comparison between fhe
trial of fakh arid the trial of gold ? Another distinguishing
Scripture note of saving faith is, thaf It is the faith of Abra
ham. Rom. iv. IS. '' Therefpre it is of faith, thaf it might
be by grace { fo the erid the promise might be sure to all thei
seed, nof to that only which is of the law, but to that also
¦i'vhich i^ of the faith of Abraham, who is the father pf us all."
NOw, the faith of Abraham cannot be faith pf that degree of
which Abraham's was ; for Undoubtedly napititudes are in
a state of salvationj- fhat haVe not that eminency cf faith.
Vol. IV. 3 N

iii CONCERNING FAITK.
Therefore, nothing can be meapt by the faith of Alirahaittj
buf faith of fhe same nature and kind. Againj another dis-,
tinguishirig Scripture nete of saving fdth is, that it is faith
imfetgriedC iTIm.i-S. « New the end of the cpmmand-
mcnt is charity, nut of a prire heart, and of a gppd conscience,
and pf faith unfeigned." 2 Tim. i. 5. « When I caU fo re
membrance fhe unfeigned faith fhat is In thee, which dwelt
Srst iri thy graridmOther LOis, and thy mether Eunice ; and
1 am persuaded that in thee alsO." NoW this is an epithet
that denotes fhe liafnre pf a thing, and ript the degree ofit.
A thing may be unfeigned, and yet be buf fp a siriall degree.
Tp be urifeigned, is to be really a tMng of that riature and
Idnd which k pretends fo be ; and nof a false appearance, or
mere resemblance of itr Again, ariothei? note of distinction
between saving faith and common faith, plainly implied in
Scripture, is, that k differs from the faifh of devils. It is im
pUed in James ii. 18, 19. « Yea, a man may say. Thou hast
feith, and I have works s Shew me thy faifh without thy
Works, and I will shew thee iBy faith by my works. Thou
beUevest fhat there is one God ; thou dost well t The devUs
also believe and tremble." Here it is first impUed, fhat there
Is a difference between sa'ring faith and common, fhat may
be shewn by works ; a ^fference in the cause, fhat may be
shewn by the effects ; and then k is implied this difference
lies in something wherein it differs from fhe faith of devils ,
otherwise there is no force in the apostle^ reasoning. But
this difference cannpt lie in the degrcie ef the assent ef fhe
understanding ; for the devils have as high a degree of assent
as the real Christian. The difference then must lie In the,
peculiar nature of the fakh.
3. That the difference between common fakh and sav-
mg f^th dpes npf lie in the degree pnly, but in the nature and
-essence pf if, appears by this ; fhat thpse who are in a state
ef daninatipn are spoken pf as being wholly destitute pf If, as
wfepUy without that sort of faith that the saints have. They
are spoken of as those that beUeve not, and haying the gospel
hid frpm them, being bUnd with regard to this light ; as ^
Cor, iv< 3, 4. " But if our gospel be hid, it is hid to them

CONCERNING FAITH. 48S
¦Hiat are lost t In whom the God p£fhis world hath bUnded
the minds of them which beUeve not, lest the Ught of the
glorious gpspel ef Christ, who is the image of God, should
shine upto them." Now, can these things be said with any
propriety, of such as are lost in gerieral, if many of them as
well as the saved, have the same serf of fakh of the same
gospel, but only in a less degree, and seme of them faUing
short in degree, but very little, perhaps pne degree in a mil-
Uon ? How can it be proper to speak of the others, sp liffle
exceUing them ih the degree of the same Ught> as having
the light of the knpwledge pf the glpry of God shining unto
them, and beholding as with open face the glof y of the Lord,
as is said of all true believers in the cpntext ? WMle these
are spoken of as having fhe gpspel hid from therii, their
teinds blinded, lest the light of the glorious gospel should
Shine unto them, and so as being lost, or in a state of damna
tion ? Such interpretations of Scripture are unreasonable.
4. That the difference between savirig faifh and cpmmon
fakh is pot in degree, but in nature and kind, appears from
this, that, in the Scripture, saving faith, when weakest, and
attended ¦with very great doubts, yet is said never to fail.
Luke Xxii. 31, 32. « And the Lord said, Simen, Simon, be
hold, Satan hath desired fp have you, fhat he may sift you as
¦Wheat : But I have prayed fer fhee, tiiat thy faith fail net %
and when thou art cpnyerted, strengthen thy brethren." The
faith of Peter was attended With very great doubts concerning'
Ghrist and his cause. Now, If the distinction between saving
ikith and other faifh be only In fhe degribe of assent, whereby
a tnan was brought fully to assent fo fhe fmth, and fo cease
greatly fo question it ; then Peter's fakh Would have failed.
He would have been without any saving faifh. For he great
ly quesitieped fhe truth cpncerning Christ and his kingdnm,
especially When he denied him. Other disciples did so toe ;
fpr they all fprsppk Mm and fled. Therefpre it foUpws, that
thete is something pecuUar in the very nature of saving faith,
that remains in times even ef greatest doubt, and even at
those times disfingiushes it from all cnrnmori faith.

484 CONCERNING FAITH.
I now procee;d, II. To shew that it does not consist cxAf,
in the difference of effects. The supposition that I would
disprove is this. That there is no difference ' between saving
faith and common faith as fo fheir nature:' AU the differ?
ence lies in this, fhat in him that Is In a state of salvation,
fakh produces another , effect ; if works another way ; it
produces a settied determination of mind, to v'alk in a way of
universal and persevering obedience. In the unregenerate,
although his faith b'e the same wkh that of the regenerate,
and he has the same assent of his understanding to fhe truths
of the gospel, yet It does not prove effectual to bring Mm to
such a reselufion and answerable practice. In opposkiop fp
this notion, I would observe,
1. That it is contrary fo the reason of mankind, fo supr
pose different effects, without any difference in the cause. If
has ever been counted to be good reasoning fi'om fhe effect
to the cause ; and it is a way of reasoning that common ;sensp
leads mankind to. But iff from a different effect, fhbre is no
arguing any difference in the cause, this Way pf reasoning
must be given up. If there be a difference in the effect, fhat
does not arise from some difference in the cause, then there
is something in the effect that proceeds not from its cause,
viz. that diversity ; because there is no diversity In fhe cause
to answer it : Therefore, that diversity must arise from
nothing, and consequently Is no effect of any thing ; which,
is contrary to the supppsltion. Sp this hyppthesis is at oncp
reduced to a ccntradicfipn. If there be a difference in the
effect, that difference must arise frpm SPmefhing ; apd fhat
which It arises from, let if be what it will, must be the causp
of it. Arid if faith be the cause of this diversity in the ef
fect, as Is supposed, then I would ask, what is there in faith,
that can be the cause of this diversify, seeing there is no dir
versity in the faith to answer it ? To say that the' diversify
-of the effect arises from likeness or sameness inthe 6ause,
is a gross and 'palpable absurdity ; and is as much as to
say, that difference is produced by no difference : Which
is the same thing as to say, that nothing produces some:
thing.

CONCERNING FAITH. 483
B. If there were a difference in the effects of faifh, but no
difference in the faith itself, then no difference of faith could
be shewed by the effects. But that is contrary to Scripture,
and paTticularly to James Ii. 18. "Yea, a man may say,
Thou hast faifh, and I have works z Shew me thy fakh with
out thy works, and I wiU shew fhee my fakh by my works."
The appstle can mean nnthing else by this, than fhat I will
shew fhee by my wprks that I have a right sort of faith. I
¦will shew thee that my faith is a better fakh than that of those
who have np wprks. I will shew thee the difference of fhe
causes, by fhe difference of the effect. This the apostle '
thought good arguing. Christ thought it was good arguing
to argue the difference of tbe tree from fhe difference of the
fraifs ; Matth. xu, 33. « A free is known by its fruit." Hpw
,can this be, when there is no difference in fhe free ? When
the nature of tbe free is the same, and when. Indeed, though
there be a difference of the effects, there is no difference af
all in the faith that Is the cause ? And if there Is no difference
in fhe faith thaf is the cause, then certainly no difference can
be shewn by tbe effects. When we see two human bodies,
and see actions performed and works produced by the pne,
and nof by the other, we determine that there is an internal
difference in fhe bodies themselves : We conclude that one
is alive, and the other dead ; that one'has an operative nature,
an active spiiit In it, and that the other has none ; which is a
very essential difference in the cailses themselves. Just so
we argue an essential difference between a saving and com
mon faith, by the works or effects produced ; as the apostle in
that context observes, in the last verse of the chapter, " For
as the body without the spirit is dead, so faith without works
is dead also.''
I come now, in fhe second place, to shew wherein saying
faith differs essentially from common faith : And shall en
deavor fo prove whaf I lay down from fhe Scripture, which
will give farther evidence fo the truth of fhe doctrine.
There is, in the nature and essence of saving faith, a re
ceiving of fhe object of faith, not only in the assent of fhe,
judgment, but with the heart, or with the incUnation and will

*8« CONCERNING FAITS.
of the spul. There is in saving faith, a receiving, ef the frnth,
riot only with the assent of the mind, but with the cppsepf of
the heart; as is evident by 2 Thess. ii. 10. " Received not
the lo^ye of the truth that they might be saved." And the
apostle, describing fhe nature of saving faiths from the exam
ple of fhe ancient patriarchs, Heb. xi. describes their faith
thus, verse 13. " These all died in faith, not having receiv
ed the promises ; buf, having seen them afar off, were per
suaded of them, and embraced therii^'' And so fhe Evangel
ist John calls faith a receiving ofChrist ; John i. 13. « BUt
as many as received Mm, to them gave he power to become
the sons of God, even to theni that beUeve on bis name.''
Here, the apOstle expressly declares, that he whpm he means
by a recei^ver, was fhe same with a believer on Christ, or dm
that has saving faith. And what else can be meant by receiv
ing Christ, or accepting him, than an accepting hini ia
heart ? It is nbt a taking him with the hand, or any exterpitl
taking or accepting Mm, but fhe acceptance of fhe mind.
The acceptance of fhe mind is the act of fhe mind towards ail
object as acceptable, but fhat In a special manner, as the act
of fhe Inclinatlpn or will. And it is farther evident, that sav
ing faifh has its seat nof only in the speculative understand-
¦ing or judgment, but in the heart or will ; because otherwise,
it is nof properly of the nature of a virtuci or ahy part pf th^
mpral goodness of the mind : For virtue has its special and
immediate seat in the will ; and that qualification, fhat Is not
¦at all seated there, though It be a cause of virtue, or an effect
fii it, yet is not properly any virtue of fhe mind, nOr can prop
erly be In itself a moral qualification, or any fulfilment of a
moral rule. But it is evident, fhat saving f^h is one of the
chief virtues of a saint, one of fhe greatest virtues prescribed
in the moral law of God. Matth. xxiii. 23. « Woe unto you,
¦Scribes and Pharisees, hypocrites ; for ye pay tithe of mint,
and anise, and cummin, aUd have omitted fhe weightier mat
ters of the law, judgment, mercy, and faith : These ought ye
to have done, and not fo leave the other undone." It is a prin
cipal duty that God required, John vi. 28, 2§. <' Then said
diey unto bim. What shall we do that we may work the ^yorks

CONCERNING FAITH, 48T
ef God ^ Jesus answered and said unto them, Thisis the work
of God, fhat ye believe on him whpm God hath sent." 1 John
Ui. 33. " And this is his commandment, that ye believe on
the name of his Sen Jesus Christ, and love one another, as he
gave us commandment." And therefore it is, called most
holy faith, Jude 90. Buf if it be not seated in the will. It is
BO more an hofy fakh, than fhe faifh of devUs. That if is
most holy, implies, that it is one thing wherein Cliristian ho^-
liness dpes principally consist.
Ali objection may be raised against tMs last particula]?,
viz. fhat fhe words, faith and beUeving, in common language.
Sonify no more than the assent of the understanding.
Answer \. It is not at all strange, that in matters of divin
ity and of fhe gpspel of Christ, which are so exceedingly di
verse from fhe common concerns of life, and so much above
them, some words should be used in somewhat of a peculiar
sense. The languages used among the nations of the world,
were nof first framed to express fhe spiritual and supernatur
al things of the gospel of Christ, but the common concern
ments Of human life. Hence it comes to pass,, that language
in its cpmmon use, is not exactly adapted to express things
ef this nature ; so thaf there is a necessity, that when the
phrases of common speech are adopted into the gospel of
Christ, they should some of them be used in a sense some
what diverse from the most ordinary use of them in temporal
concerns. Words were first devised fo signify the more or
dinary concerns nf Ufe '. Hence, men find a necessity, even
in order to express many things in human arts and sciences,
to use words in spmething pf a peculiar sense ; the sense be
ing somewhat varied from their more ordinary use ; and the
Very same words, as terms of art, do not signify exactly the
same thing that they do in common speech. This Is well
known to be the case In innumerable instances ; because the
concerns of fhe arts and sciences are so diverse from the
common concerns of Ufe, that unless some phrases were
adppfed out of common language, and their signification
abmetbing varied, there would be no words at all to be found
to signify such and such things pertaining to those arts. But

488 CONCERNING FAITH;
the fhirigs of the gospel ofChrist are vastiymore diverse ttotd
the common concerns of life, than the things of human arts
and sciences : Those things being heavenly things, and of the
most spirkual and sublime nature possible, and, most diverse
from earthly things. Hence the use of words in common
language, must nof be looked upon as an universal rule to de
termine the signification of words in the gospel : But the rule
is the use of words in Scripture language. What is found
in fact to be the use of words in the Bible, by comparing one
place with another, that muSf determine the sense in- which
we must understand them.
Answer 2. The words In the original, translated faith, an*
beJieving, such as iri;);, m;sva ireSa, and wiitat^a-if, as often
used in common language, implied more than the mere as
sent of the understanding : They were often used to signify
affiance or trusting ; which implies an act of the wIH, as well
as of fhe understanding i It implies, fhat the thing believed
is received as good and agreeable, as well as true. For trust-'
ing always relates to some good sought and aimed at in our
trust ; and therefore ever more implies the acceptance of the
heart, and the embracing of fhe inclination, and desire of the
soul. And therefore, trusting in Christ for salvation, implies,
that he and his redemption, and thpse things wherein his sal
vation consists, are agreeable and acceptable to u-s-
Answer 3: Sijpposing saving- faith to be what Calylnistical
divines have ordinarily supposed it fo be, there seems to be
no one word in common language, so fit to express it, as faith,
sriri's, as it most commonly is in fhe original. Orthodox di
vines, in the definitions of faith, do not all use exactly the
same terms, but they generally come fo the same thing.
Their distinctions generally ^gnify as much as a person's re
ceiving Christ and his salvation as revealed in the gospel,
with M-s whole soul ; acquiescing In what is exhibited as true,
excellent, and sufficient for him. And to express this com
plex act of the mind, I apprehend no word can be found' more
significant than faith, which signifies both assenting and con
senting : Recause the object of "the'act is wholly supernatur
al, and above the reach of mere reaspn, and therefore exhibit-

CoJfCERNING FAITH. i^i
ed only by revelaJfon and divine testimony : And tbe perseri
to be beUeved in, is exhibited and pffered in that revelation,
Specially Under, the character of a Savbur, and so, as an
dbjecf of trust : And the benefits are all spiritual, invisible,
wonderful and future. If this be the true account of faith, be
ware how you entertain any such doctrine, as that there is no
Essential difference between coirimon and saving faith } and
fhat both consist in a mere assent of the understanding to-ttie
doctrines of refi^oh. That tMs doctrine is false, appears by
What has been said ;' arid if it be false, it must needs be ex
ceedingly dangerous. Saving faith,' as yOu well knew, is
abimdahtly Inasfed on in fhe Bible, as in a peculiar manner
the condkion of salvariori ; being the thing by which we are
-justified. lio^w much is thaf doctrine insisted on in the Nev^
Testament! We are said to be "justified by faith, and by
¦faith alone : B.y faifh We are saved ; and this is the work of
God, tbat we believe on him whom he hath sent : The just
shall live by faith : We are all the children of God by faith in
Jesus Christ : He fhat believeth shall be Saved, and he that
believeth not shall be damned." Therefore', doubtless, saving
faith, whatsoever that be, is the grand condition of an inter
est In Christ, and his great salvation. And If if be so, of what
Vast Importance Is it, that we should have right notions of
what it is ? For certainly no one thing whatever, nothirig in
reUgion is of greater importance, thah that Which teaches
us bow we may be saved. If salyation Itself be of infinite
importance, then it is of equal Importance fhat ¦we do not mis-
fake the terms '*f 1' ' ^^ If this be of infinite importance, then
that doctrine that teaches thaf fo be the term, that is npt sp,
but very diverse, is infinkely dangerous. What we want a-
revelation from God fpr chiefly, is, tp teach us the terms pf
Ms favpr, and the way pf salvation. And that which the reve
lation God has given ps in fhe Bible teaches f o be die way, is
faith in Christ. Therefore, that doctrine fhat teaches some-
tliing else fo be saving faith, that Is essentially another thing,
teaches entirely another way of salvartion" : And therefore such
doctrine does in effect make void fhe revelation we have in
the Bible ; as if makes void the special end of it, which is t®
Vot. IV. SO

400 CONCERNING FAITH.
teach us the trae way cf salvation. The gospel is the revela.'
tion of fhe way pf Ufe by faith in Christ. Therefore, he who
teaches something else to be fhat faith, which is essentially
diverse from whaf the gpspel pf Christ teaches, he teaches
another gospel ; and he does In effect teach another religion
than fhe religion of Christ. Fer whaf is religien, but fhat
Way of exercising our respect fo God, which is the term pf
his favor and acceptance fo a title fo eternal rewards ? Tho
Scripture teaches this, in a specisd manner, to be saving faith
in Jesus Christ. Therefore, he fhat teaches another faith in-
' ' '
stead of this, teaches anether reUgipn. Such doctrine as I
have opppsed, must be destructive and damning, i. e. direcfljr
tending fo man's damnation ; leading such as embrace If, to
rest in spmething essentially different from the grand cpndi
tipn of salvation. And therefpre, I wpuld advise yeu, as you
would have any regard fp ypur pwn spul's salvatipn, and fpfhe.
salvatipn af ypur ppsf erify, fp beware of such doctrine as this»

Reasons agidnst Dr. Watts's Notion of the Pre.*
'Existence of Christ '5 Human Soul.
P
I. VTOiys manner with all creatures, is, to appoint them a
<rial, before he admits them to glory and confirmed happiness. Es
peciaUy may this be expeiSed before such honor and glory as the
creating of the world, and other things which Dr. Watts ascribes te
Christ's human soul.
2. If the preexisting -soul of Christ created the world, them,
doubtless, he upholds and governs it. The .same Son of God that
did one, does the other. He created aU things, and by Him all
things consist. And if so, how was his dominion confined to the
Jewish nation, - before his incaraation, but extends; to all nations
since ,? Besidfss, there are many things ascribed in the Old Testa-
pient to the Son of God, in those very places, which Dr. 'Watts
himself supposes to speak of Him, that imply his government'of the
;;vhole world, and all nations. The same person that is spoken of
as King of Israel, is represented as the Governor of the world.
3. According to this scheme, the greatest of the works pf the Son
in his created nature, implying the greatest exaltation, was His first
work of all J viz. His creating all things, all worlds, all things
visible and invisible, whether they be thrones, or dominions, or
pripcipalififS, pr powers : And this before ever he had any trial at
all of his obedience, &c. At least, this work fcems much greater than
jiidging the world at the Last Day ; which the Scripture often
speaks of as one of the highest parts of his e-xaitation, which he has
in reward for his obedience and su^rings : And Pr. Watts him
self supposes his honors, since his humiliation, to be much greater
than before. -
4. The Sciptpre represents the visible dominion of Christ over
the world as a complex Person; or his sitting at tlie right hand bf
God the Father, and governing the world as the Fathfer's vicege
rent, as a new thipg, after his ascension. But by Dr. Watts's scheme,
if cannot be so. '
5. Satan or Lucifer, befpre his fall, was the Morning Star, the
Covering Cherub, the highest and -brightest of all creatures.
6. On this scheme, it will follow, that the covenant of redemp
tion was made with a person that was not sui juris, a.ad not at liberty
to aft his own mere good pleasure, with respect tp undertaking tp
die for sinners ; but was obliged to coiriply, on the first intimation
that k would be wellpleasing to God, and a thing that h^ chose.

492 PREEXISTENCE OF
7., According to that scheme, the man Christ Jemis was not
properly the son of the Virgin, and so the son of man. To be the
son of a woman, is to receive being in both soul and body, in conse
quence of a conccptipn in her. womb. The spul is the principal
part of fhe riian ; and sonship implies derivation of_the s'oiil as well
as the body, by conception. Not that the soul is a part of the riiofh-^
er, as the body is. Though the soul is no part of the njolher, and
be immediately given by God, yet thaf hinders not its being derived
by conception ; itbeing consequent on it, according to a law of na
ture. It is agreeable to a law of naturt, tiiat where a perfect human
body is conceived in the womb of a woman, arid, properly nourish.,
ed and increased, a human soul should come into being ; And con.
ception may as prdperly be the cause whence it is derived, as
many other natural effects are derived from natural causes orantece*
dents, For it-is the power of God which produces diese effects^
though it be according to an establislied law. The seal beiag so
much the principal part of man, a derivation of the soul by concep
tion, is the chief thing implied in a man's being tiic son of a woman.
8. According to what seems to be Dr. Wattp' scheme, the Son of
God is no distinct divine Person from the Father. So far as He i$
a divine Person, He is the same Person with thfe Father. So that
inthe covenant of redemption, the Father coinenants vrith himself, and
He takes satisfaction of himself, i&c. tJnless you will say» thatone
nature covenanted with thte others the two natures in the same
person covenanted itpget-her, and one nature in the same -pei^son^
took satisfaction of the other nature in the same person. But how
doesthis confound our minds, instead of helping onr ideas, or mak-,
ing them moreeasy and jntelligiblie 'i
'9. The San of God, a« a, distinct Person^ was from eternity. It.
is said, Mfc. v. 2. " Hi'S'goihgs fotth wereuf old, from «verlastiagi"
So Prov. viii, 43. "I was set up fr»ni everlasting, from the begin-.
ing, or eVer the eartli was, ", So he is called I*a. ix. €, " The ever
lasting Father." I know of no expressions used in Scripture, more
strong, to signify the eternity of the Father hhnself .
* 10. Dr. Watts supposes the world to be made by the preexist-
ent soul of Chris-t ; aud-thinfcs it may properly be so said, though the
knowfedge and pow-er of this preexistent soul could not extend to
the most minute parts, every atom, &c. — But it is evidently the de-
Sign of i?he Scripture to assure us that Christ madeail things whatev
er in the absolute universality . John i. 3. " Airthi^ngB were made by
hiiii) and vvithout him was not any' thing made that was made."
Col.i. 18, 17. "For by Him were all things created, that are im
heaven, and tbat are i^n earth, visibile and invisible, Whether they be'
thrones, or dominiens, or piincipalittes, or ¦powers; all things were
created by Him, ar.d for Hini ; aod He is before all ^things, and by

CHRIST'S HUMAN SOUL. 4n
Him all things consist.',' l?ow, if we suppose matter to be infinitely
divisible, it will foUoii^, that let His wisdom and jpowerbe as great as
they will, if finite, imf a few of those individual things that are made
were tbe effects of his power and wisdom : Yea, that the number of
the things that were made by Him, are so few, that they bear no pro
portion to others, ihat did not immediately fall under His notice ;
»r that of the things that "are made, there are ten thousand times,
yea infinitely more, not made by H im, than are made by Him :^r.
And so, but infinitely few of fheir circumstances are ordered by
His wisdom.
II. It is said Heb. ii. g. "Thou hast put all things in subjection
under his feet. For in thai He put all in subjection under Him,^
He left nothing that is not put under him." Here it is represented,'
that God the Father has put every .individual thing pnder the pow
er and government of another person, distinct from Himself . But
this cannot be true of the human soul of Christ, as it must be accoid-
img to Dr. Watts's scheme, let the powers of that be never so great,
if they are not infinite. For things andcircu-ntiances, and depend
encies and consequences of things in the world, are infinite in num.
ber; and therefore a finite understanding and power cannot extend'
to them: Yea, it can extend to but an infinitely small part of the
i«hole numher of individuals, and their circumstances and conse-
.quences. Indeed in order to the disposal of a few things in their
motions and successive changes, to a certain precise isstie, there is
need of infinite exactness, and sp need of infinite poWn: and wisdom.
T2. The work of creation. And sb the work of upholding ail
things in being, can, in no sense, be properly said to bc the work of
any Created nature. If the created nature gives forth the word, as
Joshua did, when he said, " Sun, stand thou still ;" yetk is not that
created nature that does it : That being that depends hi^mself^oh
creating power, does not properly do any thing towards creationiaj
Joshua did nothing towards stopping the sun in his course. So
that it cannot be true in Dr. Watts's scheme, that that Son of God,
who is a difetinct Person from God the Father, did at all, in any
manner of propriety, create the ' world, nor does he uphold it «r
govern it. Nor can those things that Christ often says of himself,
be true; as, "The Father worketh hitherto and I work." —
•'Whatsoever the Father doth, those doth the Son likewise," John
V. ,17, 19 J itbeing very evident, that the works of creating and
Upholding and governing fhe worid are ascribed to the Son, as a
distinct Person from the Father.
13. Itisone benefit or privilege of the Person of Christ, when
spoken of as distinct from the Father, to have the Spiritof God un-
ijerhiiri, to be at his disposal, and to be his Messenger; whichi*

494 -PREEXISTENCE OF
infinitely too much for any creature : John xv. 26 ; xvi. 7, ij, 14 f
and Actsii- 33;
14. Not onlyis the word Elohim m fhe plural number, but it is
joined to a verb ot the plural number, in Gen.xx. 13. Wbeit God
caused me to nodnder from my Father's bouse. The word Hitbgnu,
tciused to 'vaander, is in the plural number. This is agreeable to
the use of 'plural verbs,, adjectives and pronouns, in Gen, i. 26 ;
iii. 22; xi. 7. See other instances in Gen xxxv. 7; Eyodus xxxii.
4, cpmpared with Neh. ix- iS ; Isaiah xvi. 5.
The very frequent joining of the word Elohim, a word in the
plural number, with the word Jebonjah, a word in the singular
nutnber, (as may be seen in places referred .to in the English conr
cordance, under the ' words, Lord God, Lord his God, Lord njy
God, Lord our God, Lord their God, LoriJ thy God, Locd your
God) seems to be a significant indication of the i^nio^ of several
divine persons in one essence. The word Jebovefh signifies as
much as the word Essence, and i^ the proper pame of God with
regard to his selfexistent, eternal, allsufficient, perfect, and immu
table Essence. Moses seems to have regard tp Something remarka
ble in thus calling Elohim, the plural, so often by the singular name,
Jehovah ; especially in that remark, which he makes for th.e spe
cial observation cf God's people Israel , ip Deut. yi. 4>' " He»r, p
Israel, The Lord our God is one Lord.'.' In fhe original, it i$ Je^a-.
vah Elahenu Jehovah E^adh ; the more proper translation of whict)
is, Jehotimh our God j.'s one Jebava^. The verb is, is understood,
and properly in$er.ted between 5'^Aoi»fl/b Elobenua.adyebo'vab Ebctdh
thus, Jebo-vab Elohenu is Jehovah Eh<'4l' > which, if most literally
translated, i? thiis, Jehovah Our divitf^ Persons is one Jehovah :
As though Moses, in this remark, ha4 a particular reference to the
wqird Elohim being in the plural niitnber, and would guard the peo
ple against imagining froni thence that there was a plurality of
Essences or Beings, among whom they were to diyidg 'hl^'.r .affec
tions and respect. ' ,
A farther confirmation, that the name Elqhim, when used as the
name of the True God, sign'ifies some plurality, is, that this same
name is commonly, all over the Hebrew bible, used to signify
the gods of the Heathens, when many gods arc spoken of. See
thpse places, in the Hebrew bible, which are referred to in the En
glish concordance, under the word Gods.
In Exodus XX; 2, 3, when it is said in the third verse, "Thou
shalt have no other GoJs before Me," The word is the same as in
the foregoing verse, where it is said, " I am the Lord thy God,
which brought thee out of the land of Egypt." It is Elohim in both
verses : I am the Jehovah, thy Elohim : Thou shaU have no other

CHRIST'S HUMAN SOUL. 49s
Mlobtm. Yet the latter Elohim is joined with an adiectiv^ of the
plural number ; which seems naturally to lead the children of Israel
to whom God spake these words, to suppose a plurality in the.,£/o*
him which brought them out of Egypt, implied in the name Jehovah.
Fs. Iviii. II. "Verily there is a God that judgeth inthe earth; Elo.
bim Sbofdetim : Which literally is, £lohim'^ judges, (in the pluiral
number.) See fhe evident distinction made between Jehovah send
ing, and Jehovah tent to the people, and dwelling in the midst of
them, in Zech. ii^ 8, 9, 10, 11 ; and iV. 8,9, 11. " For thus saith
the Lord of Hosts, After the glory hath He sent me unto the na
tions which spoiled yPu : For he that toiicheth you, toucheth the
apple of His eye-"
•• For behold, I will shake mine hand upon them, and they
shall be a spoil to their servants : And ye shall know that the Lord
of Hosts hath sent me.''
" Sing and rejoice, O daughter of Zion : For, lo, I come, and I
will dwell in the midst of thee, saith the Lord."
" And many nafions^ shall be joined to the Lord in that day, and
shall be my people : And I will dwell in the midst pf thee, and thoU
shalt know that the Lord of Hosts hath sent me unto thee."
" Moreover the word of the Lord came unto me, saying, The
hands of Zeriibbabel have Idid fhe foundation of this house; his
hands shall alsofinish it; and thou shalt know that the Lord of Hosts
hath sent me unto you."
" Then answered I, and said unto him, What are these two olive
trees upon- the right side of the candlestick, and upon the left ride
thertof J''
Joshua xxi^V. 19. "And Joshua said Unto the people. Ye cannot
serve Jehovah; for he is an Holy God, Elohim Kedhoshim" He it
the Holy Gods. Not only is the word Elohim properly plural, the
very same thatisused, ver. 15, the Gods which your fathers served,
&c. — but the adjective Holy is plural. A plurall substantive and ad
jective are used here concermng the True God, just in the same
manner as in i Sam. iV. 8. " 'Who fhall deliver us out of the hands
of these mighty Gods. And in Dan. iv. 8, In whom is the Spirit
pfthe Holy Gods." So ver. 9, 18, and chap. v. n, that the plural
number should thus^be used with the epithet Holy, agrees well with
the doxology of fhe angels, Holy, Holy, Holy, Lord God of Hosts,"
&c. — Isaiah vi. and Rev. iv.
It is an argument, that the Jews of old understood that therd were
several persons in the Godhead, and particularly, that when the cheru
bim, in the 6th of Isaiah, cried " Holy. Holy, Holy, Lord of Hosts,''
they had respect fo three persons : That the seventy interpreters,
in several pUses, where the Holy One of Israel is spoke* of, use the

4S6 PREEXISTENCE OF, &c.
^ural number ; as in Isaiah xii. i5. "Thou shalt glory in thtf Hm^
Cfee of Israel :." in the LXX, it is, euf pa»fiw»i £» ws aeywif IcrpavK-
Isaiah Ix. 14. " The Zi»n of the Holy One of Israel ;" it is crwi
dytut Itrfceitff, So Jer. li. 5. " Filled With sin against th? Holy One'
of Israel :" atru rwt etytuy Ii^jauX,

tND OF THE FOURTH VOLUME.

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