A treatise concerning religious affections, in three parts. Part I. Concerning the nature of the affections, and their importance in religion. Part II. Shewing what are no certain signs that religious affections are gracious, or that they are not. Part III. Shewing what are distinguishing signs of truly gracious and holy affections. / By Jonathan Edwards, A.M. and Pastor of the First Church in Northampton. ; [Eleven lines of Scripture texts]

PART I.

Concerning the Nature of the Affections, and their Importance in Religion.

1 PETER i. 8.

Whom having not seen, ye love: In whom, though now ye see him not, yet believing, ye rejoice with Joy unspeakable, and full of Glory.

IN these Words, the Apostle represents the State of the Minds of the Christians he wrote to, under the Persecutions they were then the Subjects of. These Persecutions are what he has Respect to, in the two preceeding Verses, when he speaks of the Trial of their Faith, and of their being in Heaviness through manifold Temptations.

Such Trials are of threefold Benefit to true Religion: Hereby the Truth of it is manifested, and it appears to be indeed true Religion: They, above all other Things, have a Tendency to distinguish be|tween true Religion and false, and to cause the Difference between them evidently to appear. Hence they are called by the Name of Trials, in the Verse nextly preceeding the Text, and in innumera|ble 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 Honour, and Glory; as in that preceeding Verse.

And then, These Trials are of further Benefit to true Religion; they not only manifest the Truth of it, but they make it's genuine Beauty and Amiableness remarkably to appear. True Vertue never appears so lovely, as when it is most oppressed: And the divine Ex|cellency of real Christianity, is never exhibited 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 〈◊〉〈◊〉 to Praise, and Honour, and Glory.

And again, Another Benefit that such Trials are of to true Reli|gion, 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 Mix|tures of that which is false, which incumber and impede it; that no|thing may be left but that which is true. They tend to cause the Amiableness of true Religion to appear to the best Advantage, as was before observed; and not only so, but they tend to increase it's Beauty, by establishing and confirming it, and making it more lively and vigourous, and purifying it from those Things that obscured it's Lustre and Glory. As Gold that is tried in the Fire, is purged from it's Alloy, and all Remainders of Dross, and comes forth more solid and beautiful; so true Faith being tried as Gold is tried in the Fire, becomes more precious; and thus also is found unto Praise, and Ho|nour, and Glory. The Apostle seems to have Respect to each of these Benefits, that Persecutions are of to true Religion, in the Verse pre|ceeding the Text.

And in the Text, the Apostle observes how true Religion operated in the Christians he wrote to, under their Persecutions, whereby these Benefits of Persecution appeared in them; or what manner of Operation of true Religion, in them, it was, whereby their Religion, under Persecution, was manifested to be true Religion, and eminent|ly appeared in the genuine Beauty and Amiableness of true Religion, and also appeared to be increased and purified, and so was like to be found unto Praise, and Honour, and Glory, at the Appearing of Jesus Christ. And there were two Kinds of Operation, or Exercise of true Religion, in them, under their Sufferings, that the Apostle takes No|tice of in the Text, wherein these Benefits appeared.

1. Love to Christ; Whom having not seen, ye love. The World was ready to wonder, what strange Principle it was, that influenc'd 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 seem'd to the Men of the World about them, as though they were beside themselves,

and to act as tho' they hated themselves; there was nothing in their View, that could induce them thus to suffer, and support them un|der, and carry them thro' such Trials. But altho' there was nothing that was seen, nothing that the World saw, or that the Christians themselves ever saw with their bodily Eyes, that thus influenced and supported 'em; yet they had a supernatural Principle of Love to something unseen; they loved Jesus Christ, for they saw him spiritu|ally, whom the World saw not, and whom they themselves had never seen with bodily Eyes.

2. Joy in Christ. Tho' their outward Sufferings were very grie|vous, yet their inward spiritual Joys were greater than their Suffer|ings, and these supported them, and enabled them to suffer with Chearfulness.

There are two Things which the Apostle takes Notice of in the Text concerning this Joy. 1. The Manner in which it rises, the Way in which Christ, tho' 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 beleiving, ye rejoice—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, sublime and heavenly Nature, being something superna|tural, and truly divine, and so ineffably excellent; the Sublimity, and exquisite Sweetness of which, there were no Words to set forth. Unspeakable also in Degree; it pleasing God to give 'em this holy Joy, with a liberal Hand, and in large Measure, in their State of Persecution.

Their Joy was full of Glory: Altho' the Joy was unspeakable, and no Words were sufficient to describe it; yet something might be said of it, and no Words more fit to represent it's Excellency, than these, that it was full of Glory; or, as it is in the Original, glorified Joy. In rejoicing with this Joy, their Minds were filled, as it were, with a glorious Brightness, and their Natures exalted and perfected: It was a most worthy, noble Rejoicing, that did not corrupt and de|base 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 Minds to a Degree of heavenly Blessedness: It fill'd their Minds with the Light of God's Glory, and made 'em themselves to shine with some Communication of that Glory.

Hence the Proposition or Doctrine, that I would raise from these Words is this,

DOCT. True Religion, in great Part, consists in holy Affections.

We see that the Apostle, in observing and remarking the Opera|tions 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 it's greatest Trial of what Sort it was, being tried by Persecution as Gold is tried in the Fire, and when their Religion not only proved true, but was more pure, and cleansed from it's Dross and Mixtures of that which was not true, and when Religion appeared in them most in it's genuine Excellency and native Beauty, and was found to Praise, and Honour, and Glory; be singles out the religious Affections of Love and Joy, that were then in exercise in them: These are the Exercises of Religion he takes Notice of, wherein their Religion did thus appear true and pure, and in it's proper Glory.

Here I would,

I. Shew what is intended by the Affections,

II. Observe some Things which make it evident, that a great Part of true Religion lies in the Affections.

I. It may be enquired, what the Affections of the Mind are?

I answer, The Affections are no other, than the more vigorous and sensible Exercises of the Inclination and Will of the Soul.

God has indued the Soul with two Faculties: One is that by which it is capable of Perception and Speculation, or by which it dis|cerns and views and judges of Things; which is called the Under|standing. The other Faculty is that by which the Soul don't meerly perceive and view. Things, but is some Way inclin'd with respect to the Things it views or considers; either is inclined to 'em, or is dis|inclined, and averse from 'em; or is the Faculty by which the Soul don't behold Things, as an indifferent unaffected Spectator, but either as liking or disliking, pleas'd or displeas'd, approving or re|jecting. This Faculty is called by various Names: It is sometimes called the Inclination: And, as it has respect to the Actions that are determined and governed by it, is called the Will: And the Mind, with regard to the Exercises of this Faculty, is often called the Heart.

The Exercises 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 them, averse from them, and rejecting them.

And as the Exercises of the Inclination and Will of the Soul are various in their Kinds, so they are much more various in their Degrees. There are some Exercises of Pleasedness or Displeasedness, 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 the Approbation or Dislike, Pleasedness or Aversion, are stronger; wherein 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 (thro' the Laws of the Union which the Creator has fix'd between Soul and Body) the Motion of the Blood and ani|mal Spirits begins to be sensibly alter'd; 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 Mind, with regard to the Exercises of this Faculty, perhaps in all Nations and Ages, is called the Heart. And it is to be noted, that they are these more rigorous and sensible Exercises of this Faculty, that are called the Affections.

The Will, and the Affections of the Soul, are not two Faculties; the Affections are not essentially distinct from the Will, nor do they differ from the meer Actings of the Will and Inclination of the Soul, but only in the Liveliness, and Sensibleness of Exercise.

It must be confessed, that Language is here somewhat imperfect, and the Meaning of Words in a considerable Measure loose and un|fixed, and not precisely limited by Custom, which governs the Use of Language. In some Sense, the Affection of the Soul differs no|thing at all from the Will and Inclination, 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 voluntarily any further. But yet there are many Actings of the Will and Inclination, that are not so com|monly called Affections: In every Thing we do, wherein we act voluntarily, there is an Exercise of the Will and Inclination, 'tis our Inclination that governs us in our Actions: But all the actings of the Inclination and Will, in all our common Actions of Life, are not ordinarily called Affections. Yet, what are commonly called Affec|tions are not essentially different from them, but only in the Degree and Manner of Exercise. In every Act of the Will whatsoever, the Soul either likes or dislikes, is either inclined or disinclined to what is in view: 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 same Thing with the Affection of Love: And that Disliking and Disinclining, if in a great Degree, is the very same with Hatred. In every Act of the Will for, or towards 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 ap|proves of something Present, there is a Degree of Pleasedness; and that Pleasedness, if it be in a considerable Degree, is the very same with the Affection of Joy or Delight. And if the Will disapproves of what is present, the Soul is in some Degree displeased, and if that Displeasedness be great, 'tis the very same with the Affection of Grief or Sorrow.

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, without some Effect upon the Body, in some Alteration of the Motion of it's Fluids, and especially of the animal Spirits. And on the other Hand, from the same Laws of the Union of Soul and Body, the Constitution of the Body, and the Motion of it's Fluids, may promote the Exercise of the Affections. But yet, it is not the Body, but the Mind only, that is the proper Seat of the Affections. The Body of Man is no more capable of being really the Subject of Love or Hatred, Joy or Sorrow, Fear or Hope, than the Body of a Tree, or than the same Body of Man is capable of thinking and understanding. As 'tis the Soul only that has Ideas, so 'tis the Soul only that is pleased or dis|pleased with it's Ideas. As 'tis the Soul only that thinks, so 'tis the Soul only that loves or hates, rejoices or is 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 Affecti|ons; tho' they always accompany them, in the present State: but are 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 may be as capable of Love and Hatred, Joy or Sorrow, Hope or Fear, or other Affections, as one that is united to a Body.

The Affections and Passions are frequently spoken of as the same; and yet, in the more common Use of Speech, there is in some Respect a Difference; and Affection is a Word, that in it's ordinary Signifi|cation, seems to be something more extensive than Passion; being used for all vigorous lively Actings of the Will or Inclination; but Passion for those that are more sudden, and whose Effects on the ani|mal Spirits are more violent, and the Mind more overpower'd, and less in its own Command.

As all the Exercises of the Inclination and Will, are either in ap|proving and liking, or disapproving and rejecting; so the Affections are of two Sorts; they are those by which the Soul is carried out to what is in view, cleaving to it, or seeking it; or those by which it is averse from it, and opposes it.

Of the former Sort are Love, Desire, Hope, Joy, Gratitude, Com|placence. Of the latter Kind, are Hatred, Fear, Anger, Grief, and such like; which it is needless now to stand particularly to define.

And there are some Affections wherein there is a Composition 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 suffering, and something of the Latter; towards what he suffers. And so in Zeal, there is in it high Approbotion of some Person or Thing, together with vigorous Opposition to what is conceived to be contrary to it.

There are other mixt Affections that might be also mention'd, but I hasten to the

II••. Thing proposed, Which was to observe some Things that render it evident, that true Religion, in great Part, consists in the Af|fections. And here,

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 Reli|gion consists, in a great Measure, in vigorous and lively Actings of the 〈◊〉〈◊〉 and Will of the Soul, or the servent Exercises of the Heart.

That Religion which God requires, and will accept, don't 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 in good Earnest, servent is Spirit, and our Hearts vigorously engaged in Religion: Rom. 12. 11. Be ye servent in Spirit, serving the Lord. Deut. 12. 12. And new Israel, What doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his Ways, and is love him, and 〈◊〉〈◊〉 serve the Lord thy God, with all thy Heart, and with all thy Soul? And Chap. 6. 4, 5. Hear, O Israel; the Lord our God is the Lord; and 〈◊◊〉〈◊◊〉 have the Lord thy God, with all thy Heart, and with all thy Soul, and with all thy Might. 'Tis such a fer|vent, vigorous Engagedness of the Heart in Religion, that is the Fruit of a real Circumcision of the Heart, or true Regeneration, and that has the Promises of Life; Deut. 30. 6. And the Lord thy God will 〈◊〉〈◊〉 wise thi••e Heart, and the Heart of thy Seed, is love the Lord thy God, with all thy Heart, and with all thy Soul, that thou mayest live.

If we ben't in good earnest in Religion, and our Wills and Incli|nations ben't strongly exercised, we are nothing. The Things of Religion are so great, that there can be no Suitableness in the Exer|cises of our Hearts, to their Nature and Importance, unless they be lively and powerful. In nothing, is Vigour in the Actings of our Inclinations so requisite, as in Religion; and in nothing is Lukewarm|ness so odious. True Religion is evermore a powerful Thing; and the Power of it appears, 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 Godliness, in Distinction from the external Appearances of it, that are the Form of it, 2 Tim. 3. 5. Having a Form of Godliness, but 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 to have given them the Spirit of Power, and of Love, and of a sound Mind, 2 Tim. 1. 7. And such, when they receive the Spirit of God, in his sanctifying

and saving Influences, are said to be baptized with the Holy Ghost, and with Fire; by reason of the Power and Fervour of those Exercises the Spirit of God excites in their Hearts, whereby their Hearts, when Grace is in exercise, may be said to burn within them; as is said of the Disciples, Luke 24. 32.

The Business of Religion is, from Time to Time, compared to those Exercises, wherein 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 Fighting with strong Enemies that seek our Lives, and Warring as those that by Violence take a City or Kingdom.

And tho' true Grace has various Degrees, and there are some that are but Babes in Christ, in whom the Exercise of the Inclination and Will towards divine and heavenly Things, 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 Vigour, 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, towards divine Objects: But by what was said before, the vigorous, lively and sensible Exercises of the Will, are no other than the Affec|tions of the Soul.

2. The Author of the human Nature has not only given Affections to Men, but has made 'em very much the Spring of Men's Actions. As the Affections do not only necessarily belong to the human Na|ture, but are a very great Part of it; so (inasmuch as by Regenera|tion, Persons are renewed in the whole Man, and sanctified thro' out) holy Affections do not only necessarily belong to true Religion, but are a very great Part of that. And as true Religion is of a practical Nature, and God hath so constituted the human Nature, that the Af|fections are very much the Spring of Men's Actions, this also shews, that true Religion must consist very much in the Affections.

Such is Man's Nature, that he is very unactive, any otherwise than he is influenc'd 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 Affairs of Life, and engage them in all their Pursuits: These are the Things that put Men for|ward, and carry 'em along, in all their worldly Business; and espe|cially are Men excited and animated by these, in all Affairs, wherein they are earnestly engaged, and which they pursue with Vigour. We see the World of Mankind to be exceeding busy and active;

and the Affections of Men are the Springs of the Motion: Take a|way all Love and Hatred, all Hope and Fear, all 〈◊〉〈◊〉, ••eal and affectionate Desire, and the World would be, in a great Measure, motionless and dead; there would be no such Thing as Activity a|mongst Mankind, or any earnest Pursuit whatsoever. 'Tis Affec|tion that engages the covetous Man, and him that is greedy of worldly Profits, in his Pursuits; and it is by the Affections, that the ambi|tious Man is put forward in his Pursuit of wordly Glory; and 'tis the Affections also that actuate the voluptuous Man, in his Pursuit of Pleasure and sensual Delights: The World continues, from Age to Age, in a continual Commotion and Agitation, in a Pursuit of these Things; but take away all Affection, and the Spring of all this Mo|tion would be gone, and the Motion it self would cease. And as in worldly Things, worldly Affections are very much the Spring of Mens Motion and Action; so in religious Matters, the Spring of their Actions are very much religious Affections: He that has doc|trinal 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, and there|in 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 Behaviour; and the Reason is, they are not affected with what they hear. There are many that often hear of the glo|rious Perfections of God, his almighty Power, and boundless Wis|dom, his infinite Majesty, and that Holiness of God, by which he is of purer Eyes than to behold Evil, and cannot look on Iniquity, and the Heavens are not pure in his Sight, and of God's infinite Good|ness and Mercy, and hear of the great Works of God's Wisdom, Power and Goodness, wherein there appear the admirable Manifes|tations of these Perfections; they hear particularly of the unspeakable Love of God and Christ, and of the great Things that Christ has done and suffer'd, 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 Glory in the Presence of God, and the Enjoyment of his dear Love; they also hear the peremptory Commands of God, and his gracious Counsels and Warnings, and the sweet Invitations of the Gospel; I say, they often hear these Things, and yet remain as they were before, with no sensible Alte|ration on them, either in Heart or Practice, because they are not af|fected with what they hear; and never will be so 'till they are af|fected. I am bold to assert, that there never was any considerable

Change wrought in the Mind or Conversation of any one Person, by anything of a religious Nature, that ever he read, heard or saw, that had not his Affections mov'd. Never was a natural Man en|gaged earnestly to seek his Salvation: Never were any such brought to cry after Wisdom, and lift up their Voice for Understanding, and to wrestle with God in Prayer for Mercy; and never was one humbled, and bro't to the Foot of God, from any thing that ever he heard or ima|gin'd of his own Unworthiness and Deservings of God's Displeasure; nor was ever one induced to ••y for Refuge unto Christ, while his Heart remain'd unaffected. Nor was there ever a Saint awakened out of a cold, lifeless Frame, or recovered from a declining State in Religion, and brought back from a lamentable Departure from God, without having his Heart affected. And in a Word, there never was any Thing considerable brought to pass in the Heart or Life of any Man living, by the Things of 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, Desire, Joy, Sorrow, Gratitude, Compassion and Zeal.

The Scriptures place much of Religion in godly Fear; insomuch that 'tis often spoken of as the Character of those that are truly re|ligious 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 Excellency makes them afraid, and his Dread falls upon them; and the like: And a compellation commonly given the Saints in Scripture, is, Fearers of God, or they that fear the Lord. And 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 the Fear of God; as every one knows, that knows any thing of the Bible.

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. 'Tis mention'd as one of the three great Things of which Religion consists, 1 Cor. 13. 13. Hope in the Lord is also frequently men|tioned as the Character of the Saints: Psal. 146. 5. Happy is he that hath the God of Jacob for his Help, whose Hope is in the Lord his God. Jer. 17. 7. Blessed is the Man that trusteth in the Lord, whose Hope the Lord is. Psal. 31. 24. 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 toge|ther, as jointly constituting the Character of the true Saints. Psal. 33. 18. Behold the Eye of the Lord is upon them that Fear him, upon them that Hope in his Mercy. Psal. 147. 11. The Lord taketh Plea|sure in them that Fear him, in those that Hope in his Mercy. Hope is

so great a Part of true Religion, that the Apostle says we are saved by Hope. Rom 8. 24. And this is spoken of as the Helmet of the Christian Soldier. 1 〈◊〉〈◊〉 5. 8. And for on Helmet 〈◊〉〈◊〉 Hope of 〈◊〉〈◊〉 and the sure and 〈◊〉〈◊〉 Anchor of the Soul, which preserves it from being 〈◊〉〈◊〉 away by the Storms of the evil World, 〈◊〉〈◊〉 ••. ••••. Which Hope we have 〈…〉〈…〉 Benefit which true Saints receive by 〈…〉〈…〉.

The Scriptures place Religion very much in the Affection of 〈◊〉〈◊〉, 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 innumerable. 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 which true Religion may be known and distinguished, Prov. 8. 13. The fear of the Lord is to hate Evil. And accordingly the Saints are called upon to give Evidence of their Sin|cerity by this, 〈◊〉〈◊〉. 97. 10. Ye 〈◊〉〈◊〉 fear the Lord hate Evil. And the Psalmist often mentions it as an Evidence of his Sincerity; Psal. 101. 2. 3. I will walk within my House with a perfect Heart; I will set to wicked Thing before mine Eyes: I have the Work of them feet 〈◊◊〉〈◊◊〉. Psal. 119. 104. I hate every false Way. Se Verse 128. Again Psal. 139. 21. Do I not hate them, O Lord, that hate thee.

So holy Desire, exercised in Longings, Hungrings and Thirstings after God and Holiness, is often mention'd in Scripture as an impor|tant Part of true Religion; Isal. 26. 8. The Desire of our Soul is to thy Name, and to the Remembrance of thee. Psal. 27. 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 is 〈◊〉〈◊〉 in his Temple. Psal. 42. 1, 2. As the Heart pan|teth after the Water-brooks, so panteth my Soul after thee, O God; My Soul 〈◊◊〉〈◊◊〉 for God, for the living God: When shall I come and appear before God? Psal. 63. 1, 2. My Soul 〈◊〉〈◊〉 for thee; my Flesh long|eth 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. 84. 1, 2. How amiable are thy Tabernacles, O Lord of Hosts! My Soul longeth, yea, seen fainteth, for the Courts of the Lord; my Heart and my Flesh ••••ieth out for the living God. Psal. 110. 20. My Soul breaketh for the Longing it hath unto thy Judgments, at all Times. So Psal. ••3. 25. and 143. 6, ••. and 130. 6. Cant. 3. 1, 2. and 6. 8. Such a holy De|sire and Thirst of Soul is mentioned, as one of those great Things

which renders or denotes a Man truly blessed, in the Beginning of Christ's Sermon on the Mount, Matth. 5. 6. Blessed are they that do hunger and thirst after Righteousness, for they shall be filled. And this holy Thirst is spoken of, as a great Thing in the Condition of a Par|ticipation of the Blessings of eternal Life, Rev. 21. 6. I will give unto him that is athirst, of the Fountain of the Water of Life freely.

The Scriptures speak of holy Joy, as a great Part of true Religion. So is it represented in the Text. And as an important Part of Re|ligion, it is often exhorted to, and press'd, with great Earnestness; Psal. 37. 4. Delight thy self in the Lord, and he shall give thee the De|sires of thine Heart. Psal. 97. 12. Rejoice in the Lord, ye Righteous. So Psal. 33. 1. Rejoice in the Lord, O ye Righteous. Matth. 5. 12. Rejoice, and be exceeding glad. Phil. 3. 1. Finally Brethren, rejoice in the Lord. And Chap. 4. 4. Rejoice in the Lord alway, and again I say rejoice. 1 Thes. 5. 16. Rejoice evermore. Psal. 149. 2. Let Israel rejoice in him that made him; let the Children of Zion be joyful in their King. This is mention'd among the principal Fruits of the Spirit of Grace, Gal. 5. 22. The Fruit of the Spirit is Love, Joy, &c.—The Psalmist mentions his holy Joy, as an Evidence of his Sincerity, Psal. 110. 14. I have rejoiced in the Way of thy Testimonies, as much as in all Riches.

Religious Sorrow, Mourning, and Brokenness of Heart, 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; Matth 5. 4. Blessed are they that mourn; for they shall be comforted. Psal. 34. 18. The Lord is nigh unto them that are of a broken Heart, and saveth such as be of a contrite Spirit. Isai. 61. 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. 51. 17. The Sa|crifices of God are a broken Spirit; a broken and a contrite Heart, O God, thou wilt not despise. Isai. 57. 15. Thus faith the high and lofty One that inhabiteth Eternity, whose Name is Holy: I dwell in the high and holy Place, with him also that is of a humble and contrite Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite ones. Chap. 66. 2. To this Man will I look, even to him that is poor, and of a contrite Spirit.

Another Affection often mentioned, as that in the Exercise of which much of true Religion appears, is Gratitude; especially 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 〈◊〉〈◊〉 frequently speak 〈◊〉〈◊〉 or Mercy, as a very great and essential Thing in true Religion; inso|much that good Men are in Scripture denominated from 〈◊〉〈◊〉 and a merciful Men, and a good Man, are equivalent Terms in Scripture; Isal, 5••. 1. The Righteous 〈…〉〈…〉 and merciful Men are taken away. And the Scripture 〈◊◊〉〈◊◊〉 this Quality, as that by which, in a peculiar 〈◊◊〉〈◊◊〉 Man in 〈◊〉〈◊〉 Psal. 37. 21. The Righteous 〈…〉〈…〉 and Ver. •••• He is ever merciful, and 〈…〉〈…〉 3. He that 〈◊〉〈◊〉 the Lord, 〈…〉〈…〉 12. Put ye on, at the 〈◊〉〈◊〉 of God, 〈…〉〈…〉 &c. This is on of those great Things, by which those what are truly Blessed are described by our Saviour, Matth. 5. ••. 〈◊〉〈◊〉 are the Merciful, for they 〈◊◊〉〈◊◊〉 Mercy. And this 〈◊◊〉〈◊◊〉 speaks of, as one of the 〈◊〉〈◊〉 Matters of the Law. Matth. 23. 23 〈◊〉〈◊〉 you Scribes and 〈…〉〈…〉 Mixt, and 〈◊〉〈◊〉, and Cummin, and have 〈◊〉〈◊〉 the 〈◊〉〈◊〉 Matters of the Law, Judgement, Mercy, and Faith. To the like Purpose is that, Mich. ••. 8. He hath 〈◊◊〉〈◊◊〉 O Man, what is 〈◊〉〈◊〉 And what 〈◊〉〈◊〉 the Lord require of thee, 〈◊〉〈◊〉 to is 〈◊〉〈◊〉 and love Mercy, and 〈◊◊〉〈◊◊〉 with thy God? And also that, 〈◊〉〈◊〉 ••. 6. For I desired Mercy, and 〈◊〉〈◊〉 Sacrifice. Which seems to have been a Te•••• much delighted in by our Saviour, by his Manner of citing it once and again; Matth. ••. 13. and 12. 7.

Zeal is also spoken of, is a very essential Part of the Religion of true Saints. 'Tis spoken of as a great Thing Christ had in view, in gi|ving himself for our Redemption; Tit. 2. 14. Who gave himself for us, that he might redeem us from all 〈◊〉〈◊〉, and purify with himself a peculiar People, zealous of good Works. And this is spoken of, as the great Thing wanting in the luke-warm 〈◊〉〈◊〉, Rev. 3. 15, 16, 1••.

I have mentioned but a few Texts, out of an innumerable multi|tude, all over the Scripture, which place Religion very much in the Affections. But what has been observed, may be sufficient to shew that they who would deny that much of true Religion lies in the Af|fections, and maintain the Contrary, must throw away what we have been wont to own for our Bible, and get some other Rule, by which to judge of the Nature of Religion.

5. The Scriptures do represent true Religion, as being summarily comprehended in Love, the Chief of the Affections, and Fountain of all other Affections.

So our blessed Saviour represents the Matter, in answer to the Lawyer, who asked him, which was the great Commandment of the Law. Matth. 22. 37, 38, 39, 40. Jesus said unto him, Thou shalt love the Lord thy God, with all thy Heart, and with all thy Soul, and

with 〈…〉〈…〉 Which 〈◊〉〈◊〉 Words signify as much, as that those two Commandment compre|•••••••• the Duty prescribed, and the Religion taught in the Law and the Prophets. And the Apostle Part does from Time to Time make the same Representation of the Matter; as in Poem. 13. 8. He 〈…〉〈…〉 〈…〉〈…〉 〈…〉〈…〉 So like|wise in 1 Tim. 1. 5. Now the End of the Commandment 〈◊〉〈◊〉 of a pure Heart, &c. So the same Apostle speaks of Love, as the greatest 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 every thing else which appertains to Religion, are vain and worthless; and represents it as the Fountain from whence proceeds all that is good, in 1 Cor. 13. thro'out; for that which is there rendred charity, in the Original, 〈◊〉〈◊〉, the proper English of which is Love.

Now altho' it be true, that the Love thus spoken of, includes the whole of a sincerely benevolent Propensity of the Soul, towards God and Man; yet it may be considered, that it is evident from what has been before observed, that this Propensity or Inclination of the Soul, when in sensible and vigorous Exercise, becomes Affection, and is no other than affectionate Love. And surely it is such vigourous and servent 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 Neighbour as ourselves, as the Sum of all that was taught and prescribed in the Law and the Prophets.

Indeed it cannot be supposed, when this Affection of Love is here, and in other Scriptures, spoken of as the Sum of all Religion, that hereby is meant the Act, exclusive of the Habit, or that the Exercise of the Understanding is excluded, which is implied in all reasonable Affection. But it is doubtless true, and evident from these Scrip|tures, that the Essence of all true Religion lies in holy Love; and that in this divine Affection, and an habitual Disposition to it, and that Light which is the Foundation of it, and those Things which are the Fruits of it, consists 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 Affections, and the Fountain of all the Affections. From Love arises Hatred of those Things which are contrary to what we love, or which oppose & thwart us in those Things that we delight in: And from the various Exercises of Love and Hatred, according to the Circumstances of the Objects of these

Affections, as present or absent, certain or uncertain, probable or im|probable 〈…〉〈…〉 Affections of Desire, 〈◊〉〈◊〉 Fear, Joy, 〈◊〉〈◊〉 Gratitude, 〈◊〉〈◊〉 &c. 〈◊〉〈◊〉 a vigourous, affectionate, and servent Love to God, 〈◊〉〈◊〉 other religious Affections: hence 〈…〉〈…〉 Fear if Sin, 〈…〉〈…〉 and Joy in God when God is 〈◊〉〈◊〉 and sensibly present, and Grief when he is absent, and a joyful 〈◊〉〈◊〉 when a fu|ture Enjoyment •••• God is expected, and servent 〈◊〉〈◊〉 for the Glory of God. And in like Manner, from a servent Love is Men, will a|rise all other vertuous 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, which have express'd 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 of 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 Portraiture of his Reli|gion, in the Book of Psalms. Those holy Songs of his, he has there left us, are nothing else but the Expressions and Breathings of 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 Good|ness, an holy Exultation and Triumph of Soul in the Favour, Suffici|ency 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|nance of God, his Grief for his own and others 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 David are every where full of, are the more to our present Purpose, because those Psalms are not only the Expressions of the Religion of so eminent a Saint that God speaks of as so agreeable to his Mind; but were also, by the Direction of the Holy Ghost, penn'd for the Use of the Church of God in its publick Worship, not only in that Age, but in after Ages; as being fitted to express the Religion of all Saints, in all Ages, as well as the Religion of the Psalmist. And it is moreover to be ob|served, that David, in the Book of Psalms, speaks not as a private Person, but as the Psalmist of Israel, as the subordinate Head of the Church of God, and Leader in their Worship and Praises; and in many of the Psalms, speaks in the Name of Christ, as personating him in these Breathings forth of holy Affection, and in many other Psalms, he speaks in the Name of the Church.

Another Instance I shall observe, is the Apostle 〈◊〉〈◊〉 who was, in many Respects. the Chief of all the Ministers of the New-Testa|ment; being above all others, a chosen 〈◊〉〈◊〉 unto Christ, to bear his Name before the 〈◊〉〈◊〉, and made the chief Instrument of propagating and establishing the 〈◊〉〈◊〉 Church in the World, and of distinctly revealing the glorious 〈◊〉〈◊〉 of the 〈◊〉〈◊〉 for the In|struction of the Church in all Ages; and as has not been ••••probably thought by some the m••st em 〈◊〉〈◊〉 Servant of 〈◊〉〈◊〉 that ever aged, received to the highest Rewards in the heavenly Kingdom of his Master. By what is said of him in the Scripture, he appears to have been a Person that was full of Affection. And 〈◊〉〈◊〉 very man 〈◊〉〈◊〉 that the Religion he expresses in his 〈◊◊〉〈◊◊〉 very much in holy Affections. It appears by all his 〈…〉〈…〉 was, in the Course of his Life, 〈◊〉〈◊〉 actuated and 〈◊◊〉〈◊◊〉 al|lowed up, by a most 〈◊〉〈◊〉 Love to his glorious Lord, esteem 〈◊〉〈◊〉 Things as Loss, for the Excellency of the Knowledge of him, and esteeming them but Dang that he might win him. He represents himself, as overpower'd by this holy Affection, and as it were com|pelled by it to go forward in his Service, thro' all Difficulties and Suf|ferings, 2 〈◊◊〉〈◊◊〉 15. And his Epistles are full or Expressions of an overflowing 〈◊〉〈◊〉 towards the People of Christ: He speaks of his dear Love to them 〈◊〉〈◊〉 Cor. 12. 1••. Psal. 4. 1. 2. 〈◊〉〈◊〉1. 2. Of his abundant Love, 2 Cor. 2. 4. And of his affectionate and 〈◊〉〈◊〉 Love, as of a N••rse towards her Children, 1 Thes. 2. ••. 8. 〈◊〉〈◊〉 were 〈◊〉〈◊〉 among you; even as a 〈…〉〈…〉 af|fectionately 〈◊〉〈◊〉 of you, we were willing to have imparted with you, not the Gospel of 〈◊〉〈◊〉 but also 〈…〉〈…〉 So also he speaks of his Bowels of Love, Phil. 1. 8. Philem. v. 12. and 20. So he speak of his 〈◊〉〈◊〉 Care for others. 2 Cor. 8. 10. and of his Bowels of Pity or Mercy towards them, Phil. 2. 1. and of his Concern for others, even to Anguish of Heart, 2 Cor. 2. 4. For out of much Affection, and Anguish of Heart, I wrote unto you, with many Tears; not that ye should be grieved; but that ye might know the Love which I have more abundantly unto you. He speaks of the great 〈◊〉〈◊〉 of his Soul for them. Col. 2. 1. He speaks of great and 〈◊〉〈◊〉 Grief that he had in his Heart from 〈◊〉〈◊〉 to the Jews, Rom. ••. 2. He speaks of his Mouth's being open'd, and his Heart enlarged towards Christians, 2 Cor. 6. 11. O ye Corinthians, our Mouth is open unto you, our Heart is enlarged! He often speaks of his affectionate and long|ing Desires, 1 Thes. 2. 8. Rom. 1. 11. Phil. 1. 8. and Chap. 4. 1. 2 Tim. 1. 4. The same Apostle is very often, in his Epistles, expres|sing the Affection of Joy, 2 Cor. 1. 12. and Chap. 7. 7. and V. 9. and 16. Phil. ••. 4. and Chap. 2. 1. 2. and Chap. 3. 3. Col. 1. 24. 1 Thes. 3. 9. He speaks of his rejoicing with great Joy, Phil. 4. 10. Philem. 1, 7. of his joying and rejoicing, Phil. 2. 1, 7. and of his rejoicing

exceedingly, 〈◊◊〉〈◊◊〉 13. And of his being filled with Comfort, and 〈…〉〈…〉 He speaks of himself as always 〈◊〉〈◊〉. 2 Cor. 〈◊◊〉〈◊◊〉 So he speaks of the Triumphs of his Soul, 2 Cor. 2. 14. And of his glorying in 〈◊〉〈◊〉, 2 Thes. 1. 4. and Rom. 5. 3. He also expresses the Affection of Hope; in Phil. 1. ••••. he speaks of his 〈◊◊〉〈◊◊〉, and his Hope. He likewise expresses ••n Affection of 〈◊◊〉〈◊◊〉 2 Cor. 1••. 2, 3. And it appears by 〈…〉〈…〉, after his Conversion, in the 〈◊〉〈◊〉 and also by all his 〈◊〉〈◊〉, and the Accounts he gives of himself there, That the Affection of 〈◊〉〈◊〉, as having the Cause of his Matter, and the Interest and Prosperity of his Church, for its Object, was mighty in 〈◊〉〈◊〉, continually informing his Heart, strongly engaging to those great and constant Labours he went through, instructing, exhort|ing, warning and reproving Others, traveling in Birth with them; connecting with these powerful and innumerable Enemies who continually opposed him, wrestling with Principalities and Powers, not 〈◊〉〈◊〉 as one who beats the Air, running the Race set before him, continually pressing forwards through all Manner of Diffi|culties and Sufferings: so that others thought him quite beside himself. And how tall he was of Affection, does further appear by his being so full of Tears: In 2 Cor. 2. 4. he speaks of his 〈◊〉〈◊〉 Tears, and to Act 20. 19. And of his Tears that he shed continually, Night and Day, v. 31.

Now every any one can consider these Accounts given in the Scripture of this great Apostle, and which he gives of himself, and yet not see that his Religion confuted 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 admit|ted to be present with him in the Mount at his Transfiguration, and at the raising of Jai••us's Daughter, and whom he took with him when he was in his Ag••••y, and one of the three spoken of by the Apostle Paul, as the three main Pillars of the christian Church; but was fa|vour'd 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 Dispensation 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 Apo|stles, 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 Di|vines) that he was a Person remarkably full of Affection: His Ad|dresses to those whom he wrote to, being inexpressibly tender and pathetical, breathing nothing but the most fervent Love; as tho' he were all made up of sweet and holy Affection. The Proofs of which can't be given without Disadvantage, unless we should transcribe his whole Writings.

7. He whom God sent into the World, to be the Light of the World, and Head of the whole Church, and the perfect Example of true Religion and Vertue, for the Imitation of all, the Shepherd whom the whole Flock should follow wherever he goes, even the Lord Je|sus Christ, was a Person who was remarkably of a tender and affec|tionate Heart; and his Vertue was express'd very much in the Exer|cises of holy Affections. He was the greatest Instance of Ardency, Vigour and Strength of Love, to both God and Man, that ever was. It was these Affections which got the Victory, in that mighty Struggle and Conflict of his Affections, in his Agonies, when he prayed more earnestly, and offered strong Crying and Tears, and wrestled in Tears and in Blood. Such was the Power of the Exercises of his holy Love, that they were stronger than Death, and in that great Struggle, overcame those strong Exercises of the natural Affections of Fear and Grief, when he was sore amazed, and his Soul was exceeding sorrowful, even unto Death. And he also appear'd 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 2. 17. We read of his Grief for the Sins of Men, Mark 3. 5. He looked round about on them with Anger, being grieved for the Hardness of their Hearts. And his breaking forth in Tears and Exclamations, from the Consi|deration of the Sin and Misery of ungodly Men, and on the Sight of the City of Jerusalem, which was full of such Inhabitants, Luke 19. 41, 42. And when he was come near, he beheld the City, and wept over it, saring, If thou hadst known, even thou, at least in this thy Day, the Things which belong unto thy Peace! but now they are hid from thine Eyes. With Chap. 13. 34. O Jerusalem, Jerusalem, which killest the Prophets, and stonest them that are sent unto thee, How often would I have gathered thy Children together, as a Hen doth gather her Brood under her Wings, and ye would not! We read of Christ's earnest Desire, Luke 22. 15. With Desire have I desired to eat this Passover with you, before I suffer. We often read of the Affection of Pity or Compassion in Christ, Matth. 15. 32. and 18. 34. Luke 7. 13. and of his being moved with Com|passion, Matth. 9. 36 and 14. 14. and Mark 6. 34. And how ten|der did his Heart appear to be, on occasion of Mary's and Martha's Mourning for their 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; tho' he knew their Sorrow should so soon be turned into Joy, by their Brother's being raised from the Dead; see John 11. And how ineffably affectionate was that last and dying Discourse, which Jesus had with his eleven Disciples the Evening before he was crucified? when he told them he was going away, and foretold them the great Difficulties and Suffer|ings they should meet with in the World, when he was gone; and comforted and counseled 'em, as his dear little Children, and bequeath|ed to them his holy Spirit, and therein his Peace, and his Comfort and Joy, as it were in his last Will and Testament, in the 13th, 14th, 15th, and 16th Chapters of John; and concluded the Whole with that affectionate intercessory Prayer for them, and his whole Church, in Chap. 17. Of all the Discourses ever penn'd, or utter'd by the Mouth of any Man, this seems to be the most affectionate, and affecting.

8. The Religion of Heaven consists very much in Affection.

There is doubtless true Religion in Heaven, and true Religion in it's 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 exalted Praises. So that the Religion of the Saints in Heaven, consists 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 Glory. Now it would be very foolish to pretend, that because the Saints in Heaven ben't 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 Affections.—We are not speaking of the Affections of the Body, but of the Affections of the Soul, the chief of which are Love and Joy. When these are in the Soul, whether that be in the Body or out of it, the Soul is affected and moved. And when they are in the Soul, in that Strength in which they are in the Saints in Heaven, the Soul is migh|tily affected and moved, or, which is the same Thing, has great Affections. 'Tis true, we don't experimentally know what Love and Joy are in a Soul out of a Body, or in a glorified Body; i. e. we han't had Experience of Love and Joy in a Soul in these Cir|cumstances; but the Saints on Earth do know what divine Love and Joy in the Soul are & they know what Love & Joy are of the same Kind, with the Love and Joy which are in Heaven, in separate Souls there. The Love and Joy of the Saints on Earth, is the Beginning and Dawning of the Light, Life, and Blessedness of Heaven, and is like their Love and Joy there; or rather, the same in Nature, tho' not the same with it, or like to it, in Degree and Circumstances. This is

evident by many Scriptures, as Prov. 4. 18. John 4. 14. and Chap. 6. 40, 47, 50, 51, 54, 58. 1 John 3. 15. 1 Cor. 13. 8, 9, 10, 11, 12. 'Tis unreasonable therefore to suppose, that the Love and Joy of the Saints in Heaven, not only differ in Degree and Circumstances, from the holy Love and Joy of the Saints on Earth, but is so entirely different in Nature, that they are no Affections; and meerly because they have no Blood and animal Spirits to be set in Motion by them, which Motion of the Blood and animal Spirits is not of the Essence of these Affections, in Men on the Earth, but the Effect of them; altho' by their Reaction they may make some circumstantial Diffe|rence in the Sensation of the Mind. There is a Sensation of the Mind which loves and rejoices, that is antecedent to any Effects on the Fluids of the Body; and this Sensation of the Mind, therefore don't depend on these Motions in the Body, and so may be in the Soul without the Body. And wherever there are the Exercises of Love and Joy, there is that Sensation of the Mind, whether it be in the Body, or out; and that inward Sensation, or kind of spiritual Sense, or Feeling, and Motion of the Soul, is what is called Affection; The Soul when it thus feels, (if I may so say) and is thus moved, is said to be affected, and espe|cially when this inward Sensation and Motion, are to a very high De|gree, as they are in the Saints in Heaven. If we can learn any thing of the State of Heaven from the Scripture, the Love and Joy that the Saints have there, is exceeding great and vigorous; impres|sing the Heart with the strongest and most lively Sensation, of inex|pressible Sweetness, mightily moving, animating, and engaging them, making them like to a Flame of Fire. And if such Love and Joy ben't 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 wonderful 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 chiefly in holy Love and Joy, consists very much in Affection: And therefore un|doubtedly, 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 it's Purity and Perfection. If we would know the Nature of true Gold, we must view it, not in the Oar, 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 it's highest Perfection, without any Defect or Mixture. All who are truely religious are not of this World, they are Strangers here, and belong to Heaven; they are born from above, Heaven is their native Country, and the Nature which they receive by this hea|venly Birth, is an heavenly Nature, they receive an Anointing from A|bove; that Principle of true Religion which is in them, is a Commu|nication

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 Ordinances and Duties, which God hath appointed, as Means and Expressions of true Religion.

To instance in the Duty of Prayer: 'Tis manifest, we are not ap|pointed, in this Duty, to declare God's Perfections, his Majesty, Ho|liness, Goodness, and Allsufficiency, and our own Meanness, Empti|ness, Dependence, and Unworthiness, and our Wants and Desires, to inform God of these Things, or to incline 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 ex|ternal Behaviour in the Worship of God, which Custom has made to be Significations of Humility and Reverence, can be of no further Use, than as they have some Tendency to affect our own Hearts, or the Hearts of others.

And the Duty of singing Praises to God, seems to be appointed wholly to excite and express religious Affections. No other Reason can be assigned, why we should express our selves to God in Verse, rather than in Prose, and do it with Musick, 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 Sacra|ments, which God hath appointed. God, considering our Frame, hath 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, exhi|bited to our View, in sensible Representations, in the Sacraments, the more to affect us with them.

And the impressing divine Things on the Hearts and Affections of Men, is evidently one great and main End for which God has ordain|ed, that his Word delivered in the holy Scriptures, should be opened, applied, and set home upon Men, in Preaching. And therefore it don't answer the Aim which God had in this Institution, meerly for Men to have good Commentaries and Expositions on the Scripture, and other good Books of Divinity; because, altho' these may tend, as well as Preaching, to give Men a good doctrinal or speculative Un|derstanding of the Work of God, yet they have not an equal Ten|dency 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 Im|portance of the Things of Religion, and their own Misery, and Ne|cessity of a Remedy, and the Glory and Sufficiency of a Remedy

provided; and to stir up the pure Minds of the Saints, and quicken their Affections, by often bringing the great Things of Religion to their Remembrance, and setting them before them in their proper Colours, tho' they know them, and have been fully instructed in them already; 2 Pet. 1. 12, 13. And particularly, to promote those two Affections in them, which are spoken of in the Text, Love and Joy: Christ gave same Apostles, and some Prophets, and some Evan|gelists, and some Pastors and Teachers, that the Body of Christ might be edified in Love, Eph. 4. 11, 12, 16. The Apostle, in instructing and counselling Timothy, concerning the Work of the Ministry, informs him that the great End of that Word which a Minister is to preach, is Love or Charity, 1 Tim. 1. 3, 4, 5. And another Affection which God has appointed Preaching as a Means to promote in the Saints, is Joy; and therefore Ministers are called Helpers of their Joy, 2 Cor. 1. 24.

10. 'Tis an Evidence that true Religion, or Holiness of 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 Scrip|tures do every where. It was Hardness of Heart, which excited Grief and Displeasure in Christ towards the Jews, Mark 3. 5. He looked round about on them with Anger, being grieved for the Hardness of their Hearts. It is from Men's having such a Heart as this, that they trea|sure up Wrath for themselves. Rom. 2. 5. After thy Hardness and impenitent Heart, treasurest up unto thy self Wrath, against the Day of Wrath, and Revelation of the righteous Judgment of God. The Reason given why the House of Israel would not obey God, was that they were hard-hearted, Ezek. 3. 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 re|bellious Generation in the Wilderness, is ascribed to the Hardness of their Hearts; Psal. 95. 7,—10, To Day, if ye will hear my Voice, harden not your Heart, as in the Provocation, and as in the Day of Temp|tation in the Wilderness; when your Fathers tempted me, proved me, and saw my Work: Forty Years long was I grieved with this Generation, and said it is a People that do err in their Heart, &c.—This is spoken of as what prevented Zedekiah's turning to the Lord, 2 Chron. 36. 13. He stiffened his Neck, and hardned his Heart, from turning to the Lord God of Israel. This Principle is spoken of, as that from whence Men are without the Fear of God, and depart from God's Ways•• Isai. 63. 17. O Lord, why hast thou made us to err from thy Ways, and hard|ned our Heart from thy Fear? And Men's rejecting Christ, and op|posing Christ anity, is laid to this Principle; Acts 19. 9. But when divers were hardned, and believed not, but spake Evil of that Way before the Multitude;—God's leaving Men to the Power of the Sin and

Corruption of the Heart, is often express'd by God's 〈◊〉〈◊〉 their Hearts; Rom. 9, 18. Therefore hath he Mercy 〈…〉〈…〉 he will 〈◊〉〈◊〉 Mercy, and whom he will be hardeneth. John 12. 40. He hath 〈◊〉〈◊〉 their Mind, and hardened their Hearts. And the Apostle seems to speak of an evil Heart, that departs from the living God, and a hard Heart, as the same Thing. Heb. 3. 8. Harden not your Heart, as in the Provocation, &c. Verse 12, 13. Take heed Brethren, left there be in any of you an evil Heart of Unbelief in departing from the living God, but exhort one another daily, while it is called is Day; lest any of you be hardened through the Deceitfulness of Sin. And that great Work of God in Conversion, which consists in delivering a Person from the Power of Sin, and mortifying Corruption, is express'd, once and a|gain, by God's taking away the Heart of Stone, and giving an Heart of Flesh, Ezek. 11. 10. and Chap. 36. 26.

Now by a hard Heart, is plainly meant an unaffected Heart, or a Heart not easy to be moved with vertuous Affections, like a Stone, insensible, stupid, unmoved and hard to be impressed. Hence the hard Heart is called a 〈◊〉〈◊〉 Heart, and is opposed to an Heart of Flesh, that has feeling, and is sensibly touch'd and moved. We read in Scripture of a hard Heart, and a tender Heart: And doubtless we are to understand these, as contrary the one to the other. But what is a tender Heart, but a Heart which is easily impressed with what ought to affect it? God commends Josiah, because his Heart was tender; and 'tis evident by those Things which are mention'd as Expressions 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 22. 19. Because thine Heart was tender, and thou hast humbled thy self before the Lord, when thou heardst what I spake against this Place, and against the Inhabitants thereof, that they should become a Desolation, and a Curse, and hast rent thy Clothes, and hast wept before me; I also have heard thee, saith the Lord. And this is one thing, wherein it is necessary we should become as little Chil|dren, in order to our entring into the Kingdom of God, even that we should have our Hearts tender, and easily affected and moved in spi|ritual and divine Things, as little Children have in other Things.

'Tis 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 39. 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 express'd by his hardening his Heart, Prov. 28. 14 Happy is the Man that feareth alway; but he that hardneth his Heart shall fall into Mischief.

Now therefore since it is so plain, that by a hard Heart, in Scrip|ture, 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 Holi|ness of the Heart, on the contrary, must, in a great Measure, consist in its having pious Affections, and being easily susceptive of such Af|fection. Divines are generally agreed, that Sin radically and funda|mentally consists in what is negative, or privative, having its Root and Foundation in a Privation or Want of Holiness. And therefore un|doubtedly, 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 Aff••ctions do shew a tender Heart: Hatred, Anger, Vain-glory, and other selfish and self-exalting Affec|tions, may greatly prevail in the hardest Heart. But yet it is evident that Hardness 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 spiritual: Their religious Affections are often mixed; all is not from Grace, but much from Nature. And tho' the Affections have not their Seat in the Body, yet the Constitu|tion 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 exercised in Affec|tion, whereby holy Affection is habitual, than by the Degree of the present Exercise: And the Strength of that Habit is not always in Pro|portion 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 Religion consists so much in Affection, as that without holy Affection there is no true Religion▪ And no Light in the Understanding is good, which don't produce holy Affection in the Heart; no Habit or Principle in the Heart is good, which has no such Exercise; and no external Fruit is good, which don't proceed from such Exercises.

Having thus considered the Evidence of the Proposition laid down, I proceed to some Inferences.

1. We may hence learn how great their Error is, who are for discarding all religious Affections, as having nothing solid or substan|tial in them.

There seems to be too much of a Disposition this Way, prevailing in this Land at this Time. Because many who, in the late extraor|dinary Season, appeared to have great religious Affections, did not manifest a right Temper of Mind, and run into many Errors, in the Time of their Affection, and the Heat of their Zeal; and because the high Affections of many seem to be so soon come to nothing, and some who seemed to be mightily raised and swallowed with Joy and Zeal, for a While, seem to have returned like the Dog to his Vomit: Hence religious Affections in general are grown out of Credit, with great Numbers, as tho' true Religion did not at all consists in them. Thus we easily, and naturally run from one Extreme to another. A little while ago we were in the other Extreme; there was a preva|lent Disposition to look upon all high religious Affections, as eminent Exercises of true Grace, without much inquiring into the Nature and Source of those Affections, and the Manner in which they arose: If Persons did but appear to be indeed very much moved and raised, so as to be full of religious Talk, and express themselves with great Warmth and Earnestness, and to be fill'd, or to be very full, as the Phrases were; it was too much the Manner, without further Exami|nation, to conclude such Persons were full of the Spirit of God, and had eminent Experience of his gracious Influences. This was the Extreme which was prevailing three or four Years ago. But of late, instead of esteeming and admiring all religious Affections, without Dis|tinction, it is a Thing much more prevalent, to reject and discard all without Distinction. Herein appears the Subtilty of Satan. While he saw that Affections were much in Vogue, knowing the greater Part of the Land were not versed in such Things, and had not had much Experience of great religious Affections, to enable them to judge well of 'em, and distinguish between true and false; then he knew he could best play his Game, by sowing Tares amongst the Wheat, and mingling false Affections with the Works of God's Spirit: He knew this to be a likely Way to delude and eternally ruin many Souls, and greatly to wound Religion in the Saints, and entangle them in a dreadful Wilderness, and by and by, to bring all Religion into Dis|repute. But now, when the ill Consequences of these false Affections appear, and 'tis become very apparent, that some of those Emotions which made a glaring Shew, and were by many greatly admired, were in Reality Nothing; the Devil sees it to be for his Interest to go another Way to work, and to endeavour to his utmost to propagate and establish a Perswasion, that all Affections and sensible Emotions of the Mind, in Things of Religion, are nothing at all to be regarded, but are rather to be avoided, and carefully guarded against, as Things of a pernicious Tendency. This he knows is the Way to bring all Re|ligion to a meer lifeless Formality, and effectually shut out the Power of Godliness, and every Thing which is spiritual, and to have all true

Christianity turn'd out of Doors. For altho' to true Religion, there must indeed be something else besides Affection; yet true Religion consists so much in the Affections, that there can be no true Religi|on without them. He who has no religious Affection, is in a State of spiritual Death, and is wholly destitute of the powerful, quicken|ing, saving Influences of the Spirit of God upon his Heart. As there is no true Religion, where there is nothing else but Affection; so there is no true Religion where there is no religious Affection. As on the one Hand, there must be Light in the Understanding, as well as 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 H••ad stored with Notions and Speculations, with a cold and un••ffected Heart, there can be nothing divine in that Light, that Knowledge is no true spiritual Knowledge of divine Things. If the great Things of Re|ligion are rightly understood, they will affect the Heart. The Rea|son 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 so, it would be impossible, and utterly inconsistent with hu|man Nature, that their Hearts should be otherwise, than strongly im|press'd, and greatly moved by such Things.

This Manner of slighting all religious Affections, is the Way ex|ceedingly to harden the Hearts of Men, and to encourage 'em in their Stupidity and Senselessness, and to keep 'em in a State of spiri|tual Death as long as they live, and bring 'em at last to Death eternal. The prevailing Prejudice against 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 stund 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 low Thoughts of the extraordinary Work he has lately wrought in this Land.

And for Persons to despise and cry down all religious Affections, 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 in others, are certainly not likely to have high Affections themselves. And let it 〈◊〉〈◊〉, that they who have but little religious Affection, have certainly but little Religion. And they who condemn others for their religious Af|fections, and have none themselves, have no Religion.

There are false Affections, and there are true. A Man's having much Affection, don't prove that he has any true Religion: But if he has no Affection, it proves that he has no true Religion. The right

Way, is not to reject all Affections, nor to approve all; but to di|stinguish between Affections, approving 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 Religion lies much in the Affections, 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 Administration of Ordinances, and such a Way of worshipping God in Prayer, and singing Praises, 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 approved of and applauded by the Generality of the People of the Land, as the most excellent and profitable, and having the greatest Tendency to promote the Ends of the Means of Grace. But the prevailing Taste seems of late strangely to be alter'd: That pathetical Manner of Pray|ing and Preaching, which would formerly have been admir'd and 〈◊〉〈◊〉, and that for this Reason, because it had such a Tendency to move the Affections, now, in great Multitudes, immediately excites Disgust, 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 affectionate Address, in publick Performances: But now, a very great Part of the People, seem to have gone far into a contrary Extreme. 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 tho' they may have a Tendency to excite Affections, they may have little or none to excite gracious Affections, or any Affections tending to Grace. But undoubtedly, if the Things of Religion, 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 a Tendency to move the Affections, the better.

3. If true Religion lies much in the Affections, hence we may learn, what great Cause we have to be ashamed and confounded be|fore 〈◊〉〈◊〉, that we are no more affected with the great Things of Religion. It appears from what has been said, that this arises from our having so little true Religion.

God has given to Mankind Affections, for the same Purpose which he has given all the Faculties and Principles of the human Soul for, viz. that they might be subservient to Man's chief End, and the great Business for which God has created him, that is the Business of Reli|gion.

And yet how common is it among Mankind, that their Affec|tions are much more exercised and engaged in other Matters, than in Religion! In Things which concern Men's worldly Interest, their outward Delights, their Honour and Reputation, and their natural Relations, 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, deeply impress'd, much concerned, very sensibly affected, and greatly engaged; much depress'd with Grief at worldly Losses, and highly raised with Joy at worldly Successes and Prosperity. But how insensible and unmov'd are most Men, about the great Things of another World! How dull are their Affections! 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 unparallel'd Love of the in|nocent, holy and tender Lamb of God, manifested in his dying Ago|nies, his bloody Sweat, his loud and bitter Cries, and bleeding Heart, and all this for Enemies, to redeem them from deserved, eternal Burn|ings, and to bring to unspeakable and everlasting Joy and Glory; and yet be cold, and heavy, insensible, and regardless! Where are the Exercises of our Affections proper, if not here? What is it that does more require them? And what can be a fit Occasion of their lively and vigorous Exercise, if not such an one as this? Can any Thing be set in our View, greater and more important? Any Thing more wonderful and surprising? Or more nearly concerning our Interest? Can we suppose the wise Creator implanted such Principles in the hu|man Nature as the Affections, to be of Use to us, and to be exercised on certain proper Occasions, but to lie still on such an Occasion 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 Crea|tor han't unwisely constituted the human Nature, in making these Principles a Part of it, when they are vain and useless; then they ought to be exercised about those Objects which are most worthy of them. But is there any Thing, which Christians can find in Heaven or Earth, so worthy to be the Objects of their Admiration and Love, their earnest and longing Desires, their Hope, and their Rejoicing, and their fervent Zeal, as those Things that are held forth to us in the Gospel of Jesus Christ? In which, not only are Things declared most worthy to affect us, but they are exhibited in the most affecting Man|ner. The Glory and Beauty of the blessed Jehovah, which is most worthy in it self, 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, infi|nitely loving, meek, compassionate, dying Redeemer. All the Ver|tues of the Lamb of God, his Humility, Patience, Meekness, Sub|mission, Obedience, Love & 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 〈◊〉〈◊〉 his last Sufferings, those unutterable and unparallel'd Sufferings, he endered, from his tender Love and Pity to us. There also, the hateful Nature of our Sins is manifested in the most affecting Manner possible; as we see the dreadful Effects of them, in what our Redeemer, who un|dertook to answer for us, suffered for them. And there we have the most affecting Manifestations 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 disposed Things, in the Affair of our Redemption, and in his glorious Dispensations, revealed to us in the Gospel, as tho' every Thing were purposely contrived in such a Manner, as to have the greatest, possible Tendency to reach our Hearts in the most tender Part, and move our Affections most sensibly and strongly. How great Cause have we therefore to be humbled to the Dust, that we are no more affected!

PART II.

Shewing what are no certain Signs that re|ligious 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 religious Af|fections; I am often greatly moved with the Consideration of the great Things of Religi|on;

Let him not content himself with this, that he has religious Affections. For (as was ob|served before) as we ought not to reject and condemn all Affections, as tho' true Religion did not at all consist in Affection; so on the o|ther Hand, we ought not to approve of all, as tho' every one that was religiously affected, had true Grace, and was therein the Subject of the saving Influences of the Spirit of God: and that therefore the right Way is to distinguish among religious Affections, between one sort and another. Therefore let us now endeavour 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 Religion 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 those Affections which are spiritual and gracious, differ from those which are 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. 'Tis no Sign one Way or the other, that religious Affections are very great, or raised very high.

Some are ready to condemn all high Affections: If Persons appear to have their religious Affections 〈◊◊〉〈◊◊〉 extraordinary Pitch, they are prejudiced against them, and determine that they are Delusions, without further Enquiry. But if it be as has been proved, that true Religion 〈◊〉〈◊〉 very much in religious Affections, then it follows, that if there be a great 〈◊〉〈◊〉 of true Religion, there will be great religious Affections; if 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 Affection; 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 Ho|liness? Is there any who will profess, 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, I have no Reason to be ashamed, that I have no greater Ex|ercises of Love of God, and Sorrow for Sin, and Gratitude for the Mercies which I have received?

Who is there that will go and 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 Christ; and will pray that he mayn't be affected with them in any higher Degree, because high Affections are improper, and very un|lovely in Christians, being enthusiastical, and ruinous 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 suparlative Expressions are used, which Language will afford. And the Scriptures often require us to exercise very high Affections: Thus in the first and great Commandment of the Law, there is an Accumulation of Expressions, as tho' 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 upon to exercise high Degrees of Joy: Rejoice, says Christ to his Disciples, and be ex|ceeding glad, Matth. 5. 12. So it is said, Psal. 68. 3. Let the Righteous be glad; let them rejoice before God; yea, let them exceedingly

rejoice. So in the same Book of Psalms, the Saints are often called upon to 〈◊〉〈◊〉 for Joy; and in Luke 6. 23. 〈◊〉〈◊〉 for Joy. So they are abundantly called upon to 〈◊〉〈◊〉 high Degrees 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 Work, 〈◊〉〈◊〉 his Doings. &c.

And we find the most 〈◊◊〉〈◊◊〉 in Scripture, often professing high Affections. Thus the Psalmist speaks of his Love, as if it were unspeakable; Psal. 119. 9••. Oh 〈◊◊〉〈◊◊〉 I thy Law! So he expresses a great Degree of 〈◊〉〈◊〉 of Sin; Psal. 13••. 21, 22. Do I not hate them, O Lord, that have thee? And am I not grieved with from that 〈◊〉〈◊〉 up against thee? I hate then 〈◊〉〈◊〉 perfect Hatred. He also expresses a high Degree of Sorrow for Sin: He speaks of his Sin going ever his Head, as an heavy 〈…〉〈…〉 heavy for him; and of his rear|ing all the Day, and his 〈◊〉〈◊〉 being 〈◊〉〈◊〉 into the Draught of S••••mar, and his Bones being as it were broken with Sorrow. So he often expresses great Degrees of spiritual Desires, in a Multitude of the strongest Expressions which can be conceived of; such as his longing, his Souls 〈◊◊〉〈◊◊〉 dry and thirsty Land where no Water is, his Pant|ings, his Flesh and Heart crying out, his Soul 〈◊〉〈◊〉 for the Longing it 〈◊〉〈◊〉, &c. He expresses the Exercises of great and extreme Grief for the Sins of others. Psal. 119. 136. Rivers of Water run down mine Eyes, because they keep not thy Law. And Verse 53. Horror hath taken hold upon me, because of the Wicked that for sake thy Law. He expresses high Exercises of Joy, Psal. 21. 1. The King shall 〈◊〉〈◊〉 in thy Strength; and in thy Salvation, how greatly shall he rejoice. Psal. 71. 23. My Lips shall greatly rejoice, when I sing unto thee. Psal. 73. 3 〈◊〉〈◊〉. Be|cause thy loving Kindness is better than Life, my Lips shall praise thee. Thus will I bless thee, while I live: I will lift up my Hands in thy Name: My Soul shall be satisfied as with Marrow and Fatness, and my Mouth shall praise thee with joyful Lips: When I remember 〈◊〉〈◊〉 upon my Bed, and meditate on thee in the Night 〈◊〉〈◊〉; because thou Last been my Help, therefore in the Shadow of thy Wings will I rejoice.

The Apostle Paul expresses high Exercises of Affection. Thus he expresses the Exercises of Pity and Concern for others Good, even to Anguish of Heart; a great, fervent and abundant Love, and earnest and longing Desires, and exceeding Joy; and speaks of the 〈◊〉〈◊〉 and Triumphs of his Soul, and his earnest Expectation and Hope, and his abundant Tears, and the Travails of his Soul, in Pity, Grief, earnest Desires, godly Jealously and fervent Zeal, in many Places that have been cited already, and which therefore I need not repeat. John the Baptist expressed great Joy, John 3. 39. Those blessed Women that anointed the Baby of Jesus 〈◊〉〈◊〉 represented as in a very high Exercise of religious Affection, on Occasion of Christ's Resurrection; Marth, 28. 8. And they departed from the Sepulchre, with Fear and great Joy.

'Tis often foretold of the Church of God, in her future happy Sea|sons here on Earth, that they shall exceedingly rejoice; Psal. 8••. 15, 1••. They shall walk, O Lord, in the Light of thy 〈◊〉〈◊〉: In thy Name 〈…〉〈…〉 〈…〉〈…〉 Daughter of Jerusalem: Behold thy King 〈◊〉〈◊〉. &c. The same is represented in innumerable other Places. And because high Degrees of Joy are the proper and 〈◊◊〉〈◊◊〉 of the Gospel of Christ, therefore the Angel 〈◊〉〈◊〉 this Gospel, 〈◊〉〈◊〉 Tydings of great Joy, that 〈◊◊〉〈◊◊〉 People.

The Saints and Angels in Heaven, that have Religion in it's highest Perfection, are exceedingly affected with what they behold and contemplate, of God's Perfections and Works. They are all as a pure heavenly Flame of Fire, in their Love, and in the Greatness and Strength of their Joy and Gratitude: Their Praises are repre|sented, as the 〈◊〉〈◊〉 of many Waters, and as the 〈◊〉〈◊〉 of a great Thunder. Now the only Reason why their Affections are so much higher than the holy Affections of Saints on Earth, is, they see the Things they are affected by, more according to their Truth, and have their Af|fections more conformed to the Nature of Things. And therefore, it religious Affections in Men here below, are but of the same Na|ture and Kind with their's, the higher they are, and the nearer they are to their's in Degree, the better; because therein they will be so much the more conformed to Truth, as their's are.

From these Things it certainly appears, that religious Affections be|ing 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, meerly because their Affections are very high.

And on the other Hand, 'Tis no Evidence that religious Affecti|ons are of a spiritual and gracious Nature, because they are great. 'Tis 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 spiritual and saving. The Apostle Paul speaks of Affections in the Galatians, which had been exceeding|ly elevated, and which yet he manifestly speaks of, as fearing that they were vain, and had come to nothing. Gal. 4. 15. Where is the Blessedness you 〈◊〉〈◊〉? For I hear you Record, that if it had been pos|sible, you would have 〈◊〉〈◊〉 out your own Eyes, and have given them to me. And in the 11th Verse he tells them, he was afraid of 'em, lest he had bestowed upon them Labour in vain. So the Children of Israel were greatly affected with God's Mercy to 'em, when they had seen how wonderfully he wrought for them at the Red Sea, where they sang God's Praise; tho' they soon forgat his Works. So they were greatly affected again, at Mount Sinai, when they saw the marvelous

Manifectations God made of himself there; and seemed mightily en|gaged in their Minds, and with great Forwardness made Answer, when God proposed his holy Covenant to them, saying, All that the Lord hath spoken 〈◊〉〈◊〉 we do, and be 〈◊〉〈◊〉. But how soon was there an End to all this mighty Forwardness and Engagedness of Affection? How quickly were they turned aside after other Gods, rejoicing and shouting around their golden Calf? So great Multitudes who were affected with the Miracle of raising Lazarus from the Dead, were elevated to a high Degree, and made a mighty ado, when Jesus pre|sently after enter'd into Jerusalem, exceedingly magnifying Christ, as tho' the Ground were not good enough for the Ass he rode to tread upon; and therefore cut down Branches of Palm-trees, and ••••rawed them in the Way; yea pull'd off their Garments, and spread them in the Way; and cried with loud Voices, Hosanna to the Son of Da|vid, Blessed is he that cometh in the Name of the Lord, 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 Mi|racle of raising Lazarus; John 12. 18. Here was a vast Multitude crying Hosanna on this Occasion, so that it gave Occasion to the Pharisees to say, Behold the World is gone after him, John 12. 19. but Christ had at that Time but few true Disciples. And how quickly was this ado at an End? All of this Nature is quell'd and dead, when this Jesus stands bound, with a mock Robe and a Crown of Thorns, to be derided, spit upon, scoarg'd, condemn'd and executed. Indeed there was a great and loud Out cry concerning him, among the Multitude then, as well as before; but of a very different Kind: 'Tis 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. * 1.1

II. 'Tis no Sign that Affections have the Nature of true Religion, 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 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 Body. So subject is the Body to the Mind, and so much do its Fluids, especially the animal Spirits, attend 〈◊〉〈◊〉 Motions and Exer|cises of the Mind, that there can't be so much as an intense Thought,

without an Effect upon them. Yea, 'tis questionable, whether an embodied Soul ever so much as thinks one Thought, or has any Exer|cise at all, but that there is some corresponding Motion or Alteration of Motion, in some Degree, of the Fluids, in some Part of the Body. But universal Experience shews, that the Exercise of the Affections, have in a special Manner a Tendency, to some sensible Effect upon the Body. And i•• this be so, that all Affections have some Effect on the Body, we may then well suppose, the greater those Affections be, and the more vigorous their Exercise (other Circumstances being equal) the greater will be the Effect on the Body. Hence it is not to be wondered at, that very great and strong Exercises of the Af|fections, 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 Affections 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 oftentimes arise from great Affections about temporal Things, and when Religion is no Way concerned in them. And if great Affections about secular Things, are purely natural, 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, can't have the like Effect.

Nor on the other Hand, do I know of any Rule any have to de|termine, that gracious and holy Affections, when raised as high 〈◊〉〈◊〉 any natural Affections, and have equally strong and vigorous Exer|cises, can't have a great Effect on the Body. No such Rule can be drawn from Reason: I know of no Reason, why a being affected with a View of God's Glory should not cause the Body to faint, as well as a 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 Nature. There is a great Power in spiritual Affec|tions; we read of the Power which worketh in Christians, * 1.2 and of the Spirit of God being in them, as the Spirit of Power, * 1.3 and of the effectual working of his Power in them * 1.4 yea of the working of God's mighty Power in them. * 1.5 But Man's Nature is weak: Flesh and Blood are represented in Scripture as exceeding weak; and par|ticularly with Respect to it's Unfitness for great spiritual and hea|venly Operations and Exercises, Matth. 26. 41. 1 Cor. 15. 43, & 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 are, can reasonably doubt but that such unutterable and glorious Joys, may be too great and mighty for weak Dust and Ashes, so as to be considerably overbearing 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; because 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 Subjects of in Heaven, differing only in Degree and Circumstances: What God gives them here, is a Foretaste of heavenly Happiness, and an Earnest of their future Inheritance. And who shall limit God in his giving this Earnest, or say he shall give so much of the Inheritance, such a Part of the future Reward, as an Earnest of the Whole, and no more? And 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 vehement religious Affections he had, speaks of an Effect in his Flesh or Body, besides what was in his Soul, expressly distinguishing one from the other, once and again, Psal. 84. 2. My Soul longeth, yea even fainteth for the Courts of the Lord, my Heart and my Flesh crieth out for the living God. Here is a plain Distinc|tion between the Heart and the Flesh, as being each affected. So Psal. 63. 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. 3. 16. When I heard, my Belly trembled, my Lips quivered at the Voice, Rottenness enter'd into my Bones, and I trembled in myself. So the Psalmist speaks expresly of his Flesh trembling, Psal. 119. 120. My Flesh trembleth for Fear of thee.

That such Ideas of God's Glory, are sometimes given in this World, have a Tendency to over-bear the Body, is evident, because the Scripture gives us an Account, that this has sometimes actually been the Effect of those external Manifestations God has made of him|self, 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 external Representation of the Glory of Christ, says, Dan. 1••. 8. And there remained no Strength in me, for my Comeliness was turned into Corruption, and I retained no Strength. And the Apostle John giving an Account of a like Manifestation made to him, says, Rev. 1. 17. And when I saw him, I fell at his Feet as dead. 'Tis in vain to say here these were only external Manifestations or Symbols of the Glory of Christ, which these Saints behold: For tho' it be true, that they were outwar. Representations of Christ's Glory, which they behold with their 〈◊〉〈◊〉 Eyes; yet the End and Use of these external Sym|bols or Representations, was to give to these Prophets an Idea of the Thing represented, and that was the true divine Glory and Majesty 〈◊〉〈◊〉 Christ, which is his spiritual Glory; they were made Use of only as Significations of this spiritual Glory, and thus undoubtedly they re|ceived them, and improved them, and were affected by them. Ac|cording to the End, for which God intended these outward Signs, they received by them a great and lively Apprehension of the real Glory and Majesty of God's Nature, which they were Signs of; and thus were greatly affected, their Souls swallowed up, and their Bodies over|born. 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 Appre|hensions of the same real Glory and Majesty of his Nature, to none of his Saints, without the Intervention of any such external Shadows of it.

Before I leave this Head, I would farther observe, that 'tis plain the Scripture often makes Use of bodily Effects, to express the Strength of holy and spiritual Affections; such as trembling,* 1.6groaning,* 1.7 being 〈◊〉〈◊〉,* 1.8 crying out* 1.9panting,* 1.10 and fainting.* 1.11 Now if it be supposed, that these are only figurative Expressions, to represent the Degree of Affection; yet I hope all will allow, that they are fit and suitable Fi|gures to represent the high Degree of those spiritual Affections, which the Spirit of God makes Use of them to represent. Which I don't see how they would be, if those spiritual Affections, let them be in never so high a Degree, have no Tendency to any such Things; but that on the contrary, they are the proper Effects, and sad Tokens of false Affections, and the Delusion of the Devil. I can't think, God would commonly make Use of Things which are very alien from spiritual Affections, and are shrewd Marks of the Hand of Satan, and smell strong of the bottomless Pit, as beautiful Figures, to repre|sent the high Degree of holy and heavenly Affections.

III. 'Tis no Sign that Affections are truly gracious Affections, 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 Pharisees, and ostentatious Hypocrites. On the other Hand, there are many, who if they see this Effect in any, are very ignorantly and imprudently forward, at once to determine that they are the true Children of God, and are un|der the saving Influences of his Spirit, and speak of it as a great Evi|dence of a new Creature: They say such an one's Mouth is now 〈◊〉〈◊〉: 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 Experiences, 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 undoubting Perswasion that they are savingly wrought upon, if they are not only free and abundant, but very affectionate and earnest in their Talk.

But this is the Fruit of but little Judgment, a scanty and short Ex|perience; as Events do abundantly shew: and is a Mistake, Persons often run into, through their trusting to their own Wisdom and Dis|cerning, and making their own Notions their Rule, instead of the holy Scripture. Tho' the Scripture be full of Rules, both how we should judge of our own State, and also how we should be conducted in our Opinion 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 Ef|fect: 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 tho' the Tree ought not to be without them, yet are no where given as an Evidence of the Goodness 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 what|ever 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 which they are affected with; and not only to speak much, but to speak very earnestly and fervently. And therefore Persons talking a|bundantly 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 may be, (as has been already shown) and there be no Grace. That which Men are greatly affected with, while the high Affection lasts, they will be earnestly engaged

about, and will be likely to shew that Earnestness in their Talk and Behaviour; as the greater Part of the Jews, in all Judea and Galilee, did for a while, about John the Baptist's Preaching and Baptism, when they were willing for a Season to rejoice in his Light: A mighty ado was made, all over the Land, and among all sorts of Persons, about this great Prophet and his Ministry. And so the Multitude in like Manner, often manifested a great Earnestness, and mighty Engaged|ness of Spirit, in every Thing that was external, about Christ and his Preaching and Miracles, being 〈◊〉〈◊〉 at his Doctrine, 〈◊〉〈◊〉 with Joy receiving the Word, following him, sometimes Night and Day, leaving Meat, Drink and Sleep to hear him; once following 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 of 'em?

A Person may be over-full of Talk of his own Experiences; com|monly falling upon it, every where, and in all Companies: and when it is 〈◊〉〈◊〉 it is rather a dark Sign than a good one. As a Tree that is over-full of Leaves seldom bears much Fruit: And as a Cloud, tho' to Appearance very pregnant and full of Water, if it brings with it overmuch 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 represent a great Shew of Religion with the Mouth, without answerable Fruit in the Life: Prov. 25. 14. Whose ••easteth himself of a false Gift, is like Clouds and Wind without Rain. And the Apostle Jude. ••peaking of some in the primitive Times, 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 v. 4, and 12. And the Apostle Peter, speaking of the same, says, 2 Pet. 2. 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 'tis the Nature of false Religion, to affect Shew and Observation; as it was with the Pha|risees. * 1.12

IV. 'Tis no Sign that Affections are gracious, or that they are otherwise, that Persons did not make 'em themselves, or excite 'em 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 'em can give no Account of, as not seeming to be the Fruit of any of their own Endeavours, or the natural Consequence of the Faculties and Principles of human Na|ture, in such Circumstances, and under such Means; but to be from the Influence of some extrinsick and supernatural Power upon their 〈◊〉〈◊〉. How greatly has the Doctrine of the inward Experience or sensible Perceiving of the immediate Power and Operation of the Spirit of God, been reproach'd and ridicul'd by many of late. They say the Manner of the Spirit of God, is to co-operate in a silent, se|cret and undiscernable Way, with the Use of Means, and our own Endeavours; 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 ap|pointed Means of Grace, is unreasonable Presumption. And to expect that the Spirit of God will savingly operate upon their Minds, without the Spirits making Use of Means, as subservient to the Effect, is en|thusiastical. 'Tis also undoubtedly true, that the Spirit of God is very various 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 all Means and Instruments, and above the Power of Nature, which is requisite in order to the Production of saving Grace in the Heart, according to the general Profession of the Country; Then certainly, it is in no wise unreasonable to sup|pose, 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 Opera|tion of an extrinsick Agent, or divine Efficient out of our selves, 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 Power of our own Fa|culties, or any Means or Instruments, but is properly the Workman|ship 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 agreable to Truth, and not right contrary to Truth, so that if Persons tell 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 other Agent, it should at once be look'd 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: 'Tis look'd 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 'em, 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 Neighbours.

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 being begotten, and Resurrec|tion, or a being raised from the Dead, and Creation, or a being brought out of nothing into Being, and that it is an Effect wherein the mighty Power of God is greatly glorified, and the exceeding Greatness of his Power is manifested; * 1.13 then what Account can be given of it, that the Almighty, in so great a Work of his Power, should so carefully hide his Power, that the Subjects of it should 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 agreable to God's Manner, in his Operations and Dispensations; but on the con|trary, 'tis God's Manner, in the great Works of his Power and Mercy which he works for his People, to order Things so, as to make his Hand visible, and his Power conspicuous, and Men's Dependance on him most evident, that no Flesh should glory in his Presence, * 1.14 that God alone might be exalted, * 1.15 and that the Excellency of the Power might be of God and not of Man, * 1.16 and that Christ's Power might be mani|fested in our Weakness, * 1.17 and none might say mine own Hand hath saved me. * 1.18 So it was in most of those 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 Re|demption of Israel, from their Egyptian Bondage; he redeem'd them with a strong Hand, and an outstretched Arm; and that his Power might be the more conspicuous, he suffer'd Israel first to be brought into the most helpless and forlorn Circumstances. So it was in the great Redemption by Gideon; God would have his Army dimi|nished to a Handful, and they without any other Arms, than Trum|pets, and Lamps, and earthen Pitchers. So it was in the Delive|rance of Israel from Goliah, 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 Endeavours of Philosophers had proved in vain, for many Ages, to reform the World, and it was by every Thing, become abundantly evident that the World was utterly helpless, by any Thing else, but the mighty Power of God. And so it was in most of the Conversions of particular Persons, we have an Account of in the History of the new Testament: They were not wrought on in that silent, secret, gra|dual and insensible Manner, which is now insisted on; but with those manifest Evidences of a supernatural Power, wonderfully and suddenly causing a great Change, which in these Days are looked upon as certain Signs of Delusion and Enthusiasm.

The Apostle in Eph. 1. 18, 19. speaks of God's enlightning 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 Understand|ing being enlightned, that ye may know what is the Hope of his Calling, and what the Riches of the Glory of his Inheritance in the Saints, and what is the exceeding Greatness of his Power to us-ward, who believe, ac|cording to the Working of his mighty Power, &c. Now when the

Apostle speaks of their being thus the Subjects of his Power, in their enlightning and effectual Calling, to the End, that they might know what his mighty Power was to them who believe, he can mean no|thing 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 agreable to a Notion of God's operating so secretly, and undiscernably, that it can't be known that they are the Subjects of the Influence of any extrinsick Power at all, any otherwise than as they may argue it from Scripture Asserti|ons; which is a different Thing from knowing it by Experience.

So that it is very unreasonable and unscriptural, to determine that Affections are not from the gracious Operations of God's Spirit, be|cause they are sensibly not from the Persons themselves, that are the Subjects of them.

On the other Hand, it is no Evidence that Affections are gracious, 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 can't ac|count for.

There are some who make this an Argument in their own Favour, 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 Endeavour of mine; it came when I thought nothing of it; if I might have the World for it, I can't make it again when I please.

And hence they determine, that what they have experienced, must be from the mighty Influence 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 themselves di|rectly, but may be from the Operation of an invisible Agent, some Spirit besides their own: But it does not thence follow, that it was from the Spirit of God. There are other Spirits who have In|fluence on the Minds of Men, besides the Holy Ghost. We are di|rected not to believe every Spirit, but to try the Spirits, whether they be of God. There are many false Spirits, exceeding busy with Men, who often transform themselves into Angels of Light, and do in many wonderful Ways, with great Subtilty and Power, mimick the Opera|tions of the Spirit of God. And there are many of Satan's Opera|tions, which are very distinguishable from the voluntary Exercises of Men's own Minds. They are so, in those dreadful and horrid Sug|gestions, and blasphemous Injections with which he follows many Persons; and in vain and fruitless Frights and Terrors, 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 Sug|gestions; and oftentimes is so in Fact. 'Tis not in Men's Power to

put themselves into such Raptures, as the Anabaptists in Germany, and many other raving Enthusiasts like them, have been the Subjects of.

And besides, it is to be consider'd, that Persons may have those Impressions on their Minds, which may not be of their own produ|cing, nor from an evil Spirit, but from the Spirit of God, and yet not be from any saving, but a common 〈◊〉〈◊〉 of the Spirit of God: And the Subjects of such Impressions, may be of the Number of those we read of, Heb. ••. 4, 5. That are 〈◊〉〈◊〉 enlightned, and 〈◊〉〈◊〉 of the heavenly Gift, and are made 〈◊〉〈◊〉 of the Holy 〈◊〉〈◊〉, and 〈◊〉〈◊〉 the good Word of God, and the Power of the World 〈◊◊〉〈◊◊〉 and yet may be wholly unacquainted with those latter Things that accompany Sal|vation, spoken of ver. 9.

And where neither a good nor evil Spirit have any immediate Hand, Persons, especially such as are of a weak and 〈◊〉〈◊〉 Habit of Body, and the Brain weak, and easily susceptive of Impres|sions, may have strange Apprehensions and Imaginations, and strong Affections attending them, unaccountably arising, which are not vo|luntarily produced by themselves. We see that such Persons are lia|ble to such Impressions, about 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 many such Persons, in like Manner, be the Subjects of involuntary Impressions, when they are awake.

V. 'Tis no Sign that religious Affections are truly holy and spi|ritual, or that they are not, that they come with Texts of Scripture, remarkably brought to the Mind.

'Tis no Sign that Affections are not gracious, that they are occa|sion'd 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 meerly or mainly, the sudden and unusual Manner of it's coming to the Mind.

But on the other Hand, neither is it any Sign that Affections 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 Affections excited are Hope or Joy, or any other which are pleas|ing and delightful. They will mention it as an Evidence that all is right, 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 thinking of any Thing leading to it: it came all at once, so that I was surpri|sed. I had not thought of it a long Time before; I did not know

at first that it was Scripture; I did not remember that ever I had read it.

And it may be, they will add,

One Scripture came flowing in after another, and so Texts all over the Bible, the most sweet and pleasant, and the most apt and suitable, which could be devised; and fill'd me full as I could hold: I could not but stand and admire: The Tears flow'd; I was full of Joy, and could not doubt any longer.

And thus, they think they have undoubted Evidence, that their 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 Af|fections or Experiences arise with Promises, and comfortable Texts of Scripture, unaccountably brought to Mind, without their Recol|lection, or if a great Number of sweet Texts follow one another in a Chain, that this is a certain Evidence their Experiences are saving? Where is any such Rule to be found in the Bible, the great and only sure Directory in Things of this Nature?

What deceives many of the less understanding and considerate Sort of People, in this Matter, seems to be this; That the Scripture is the Word of God, and has nothing in it which is wrong, but is pure and perfect: And therefore, those Experiences 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 from the Scripture, as the genuine Fruit of the Scripture, and by a right Use of it; but from an Abuse of it. All that can be argued from the Pu|rity and Perfection of the Word of God, with Respect to Experi|ences, is this, that those Experiences which are agreable to the Word of God, are right, and can't be otherwise; and not that those Af|fections must be right, which arise on Occasion of the Word of God, coming to the Mind.

What Evidence is there that the Devil can't bring Texts of Scrip|ture to the Mind, and misapply them, to deceive Persons? There seems to be nothing in this which exceeds the Power of Satan. 'Tis no Work of such mighty Power, to bring Sounds or Letters to Per|sons Minds, that we have any Reason to suppose; nothing short of Omnipotence can be sufficient for it. If Satan has Power to bring any Words or Sounds at all to Persons Minds, he may have Power to bring Words contained in the Bible. There is no higher Sort of Power re|quired in Men, to make the Sounds which express the Words of a Text of Scripture, 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 re|new one of those Kinds of Sounds in the Mind, is sufficient to re|new the other: The different Signification, which depends wholly on Custom, alters not the Case, as to Ability to make or revive the Sounds or Letters. Or will any suppose, that Texts of Scripture are such sacred Things, that the Devil durst not abuse them, nor touch them? In this also they are mistaken. He who was bold

enough to lay hold on Christ himself, and carry him hither and thither, into the Wilderness, and into an high Mountain, and to a Pinnacle of the Temple, is not afraid to touch the Scripture, and abuse that for his own Purposes: As he shew'd 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 presume, and was permitted, to put Christ himself in Mind of Texts of Scripture to tempt Him, what Reason have we to determine, that he dare not, or will not be permitted, to put wicked Men in mind of Texts of Scripture, to tempt and deceive them? And if Satan may thus abuse one Text of Scripture, so he may another. It's being a very excellent Place of Scripture, a comfortable and precious Promise, alters not the Case, as to his Courage or Ability. And if he can bring one comfortable Text to 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 per|verse Application he makes of them, wonderfully to remove the rising Doubts, and to confirm the false Joy and Confidence 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 Damna|tion; 2 Pet. 3. 16. We see they have the free Use of Scripture, in every Part of it: There is no Text so precious and sacred, but they are permitted to abuse it, to the eternal Ruin of Multitudes of Souls: And there are no Weapons they make Use of with which they do more Execution. And there is no Manner of Reason to determine, that the Devil is not permitted thus to use the Scripture, as well as his Instruments. For when the Latter do it, they do it as his Instruments and Servants, and thro' his Instigation and Influence: 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 it's Father. Men's own Hearts are de|ceitful like the Devil, and use the same Means to deceive.

So that 'tis evident, that Persons may have high Affections of Hope and Joy, arising on occasion of Texts of Scripture, yea pre|cious Promises of Scripture coming suddenly and remarkably to their Minds, as tho' they were spoke to them, yea 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 of Satan's Delusions

And I would further observe, that Persons may have raised and joy|ful Affections, which may come with the Word of God, and not only so, but from the Word, and those Affections not be 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 represented 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, 'till it was discovered by the Consequences, in a Time of Trial: And yet there was no saving Religion in these Affections. * 1.19

VI. 'Tis no Evidence that religious Affections are saving, 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 Ar|gument against the Truth and saving Nature of religious Affections. But on the other Hand, there are some who suppose, it is a good E|vidence 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|lent, heavenly and divine than a Spirit of true christian Love to God and Men: 'Tis more excellent than Knowledge, or Prophecy, or Mi|racles, or speaking with the Tongue of Men and Angels. 'Tis 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 contrary to Hell and the Devil. But yet it is ill arguing from hence, that there are no Counterfeits of it. It may be observed, that the more excellent any Thing is, the more will be the Counter|feits of it. Thus there are many more Counterfeits of Silver and Gold, than of Iron and Copper: There are many false Diamonds and Rubies, but who goes about to counterfeit common Stones? Tho' the more excellent Things are, the more difficult it is to make any Thing that shall be like them, in their essential Nature and in|ternal Virtue; vet the more manifold will the Counterfeits be, and the more will Art and Subtilty be exercised and displayed, in an exact Imitation of the outward Appearance. Thus there is the

greatest Danger of being cheated in buying of Medicines that are most excellent and sovereign, tho' it be most difficult to imitate 'em, with any thing of the like Value and Virtue, and their Counterfeits are good for nothing when we have them. So it is with christian Vertues and Graces; the Subtilty of Satan, and Men's deceitful Hearts, are wont chiefly to be exercised in counterfeiting those that are in highest Repute. So there are perhaps no Graces that have more Counterfeits than Love and Humility; these being Vertues wherein the Beauty of a true Christian does especially appear.

But with Respect to Love; it is plain by the Scripture, that Per|sons may have a Kind of religious Love, and yet have no saving Grace. Christ speaks of many professing Christians that have such Love, whose Love will not continue, and so shall fail of Salvation, Matth. 24. 12, 13. And because 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 shew, that those spoken of before, whose Love should not endure to the End, but wax cold, should not be saved.

Persons may seem to have Love to God and Christ, yea to have very strong and violent Affections of this Nature, and yet have no Grace. For this was evidently the Case with many graceless Jews, such as cried him up so high, following him Day and Night, without Meat, Drink or Sleep; such as said, Lord I will follow thee whither so|ever thou goest, and cried Hosanna to the Son of David. * 1.20

The Apostle seems to intimate, that there were many in his Days, who had a counterfeit Love to Christ, in Eph. 6. 24. Grace be with all them that love the Lord Jesus Christ in Sincerity. The last Word, in the Original, signifies in Incorruption; which shews that the Apostle was sensible that there were many who had a Kind of Love to Christ, whose Love was not pure and spiritual.

So also christian Love to the People of God may be counterfeited. 'Tis evident by the Scripture, that there may be strong Affections of this Kind, without saving Grace; as there were in the Galatians to|wards the Apostle Paul, when they were ready to pluck out their Eyes and give 'em to him; although the Apostle expresses his Fear

that their Affections were come to nothing, and that he had bestowed upon them Labour in vain, Gal. 4. 11, 15.

VII. Persons having religious Affections of many Kinds, accom|panying one another, is not sufficient to determine whether they have any gracious Affections or no.

Tho' false Religion is wont to be maimed and monstrous, and not to have that Entireness and Symmetry of Parts, which is to be seen in true Religion; yet there may be a great Variety of false Affections together, that may resemble gracious Affections.

'Tis evident that there are Counterfeits of all Kinds of gracious Af|fections; 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. 9. 27. 1 Sam. 24. 16, 17. and 26. 21. 1 Kings 21. 27. Numb. 14. 39, 40. and of the Fear of God, as in the Samaritans, who feared the Lord, and served their own Gods at the same Time; 2 Kings 17. 32, 33. and those Enemies of God we read of Psal. 66. 3. who through the Great|ness of God's Power, submit themselves to him, or, as it is in the He|brew, 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. 106. 12. and Naaman the Syrian, after his miraculous Cure of his Leprosy, 2 Kings 5. 15, &c.

So of spiritual Joy, as in the stony-ground Hearers, Matth. 13. 20. and particularly many of John the Baptist's Hearers, John 5. 35. So of Zeal, as in Jehu, 2 Kings 10. 16. and in Paul before his Conversion, Gal. 1. 14. Phil. 3. 6. and the unbelieving Jews, Acts 22. 3. Rom. 10. 2. So graceless Persons 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 distinguished from all the rest of the World, Numb. 23. 9, 10. They may also have a strong Hope of eternal Life, as the Pharisees had.

And as Men, while in a State of Nature, are capable of a Resem|blance of all Kinds of religious Affections, so nothing hinders 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 com|monly to be so, that when false Affections are raised high, there are many false Affections attend each other. The Multitude that atten|ded Christ into Jerusalem, after that great Miracle of raising Lazarus, seem to be moved with many religious Affections at once, and all in a high Degree. They seem to be filled with Admiration, and there was a Shew of an high Affection of Love, and also of a great Degree of Reverence, in their laying their Garments 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 King|dom, which they supposed Jesus was now about to set up, and shewed great Hopes and raised Expectations of it, expecting it would immedi|ately 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 appear'd great in their Zeal and Forward|ness to attend Jesus, and assist him without further Delay, now in the Time of the great Feast of the Passover, 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; especially if the Affection which is raised high, be that of counterfeit Love, as it was in the Multitude who cried Hosanna. This will 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 thro' Fear of Hell, and his Heart weaken'd with Distress and dreadful Apprehensions, and upon the Brink of Despair, and is all at once deliver'd, by being firmly made to believe, thro' some Delusion of Satan, that God has pardon'd him, and accepts him as the Object of his dear Love, and promises him eternal Life: as suppose thro' some Vision, or strong Idea or Imagination, suddenly excited in him, of a Person with a beau|tiful Countenance, smiling on him, and with Arms open, and with Blood dropping down, which the Person conceives to be Christ, with|out any other Enlightning of the Understanding, to give a View of the spiritual divine Excellency of Christ and his Fulness, and of the Way of Salvation reveal'd in the Gospel; or perhaps by some Voice or Words coming as if they were spoke to him, such as those, 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 immediate|ly spoken by God to him, tho' there was no preceeding Acceptance of Christ, or closing of the Heart with him: I say, if we should sup|pose such a Case, what various Passions would naturally croud at once, or one after another, into such a Person's Mind? It is easy to be ac|counted for, from meer Principles of Nature, that a Persons Heart, on such an Occasion, should be raised up to the Skies with Transports of Joy, and be fill'd with fervent Affection, to that imaginary God or Redeemer, who he supposes has thus rescued him from the Jaws of such dreadful Destruction, that his Soul was so amazed with the Fears of, and has received him with such Endearment, as a peculiar Favourite; and that now he should be fill'd with Admiration and Gratitude, and his Mouth should be open'd, and be full of Talk a|bout what he has experienc'd; 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, and call upon others to rejoice

with him, and appear with a cheerful Countenances, and talk with a loud Voice: and however, before his Deliverance, he was full of quarrellings against the Justice of God, that now it should be easy for him to submit to God, and own his Unworthiness, and cry out against himself, and appear to be very humble before God, and lye at his Feet as tame as a Lamb; and that he should now confess his Unwor|thiness, and cry out, Why me? Why me? (Like Saul, who when Samuel told him that God had appointed him to be King, makes an|swer, Am not I a Benjamite, of the smallest of the Tribes of Israel, and my Family the least of all the Families of the Tribe of Benjamin? Wherefore then speakest thou so to me? Much in the Language of Da|vid, the true Saint, 2 Sam. 7. 18. Who am I, and what is my Father's House, that thou hast brought me hitherto!) Nor is it to be wonder'd at, that now he should delight to be with them who acknowledge and applaud his happy Circumstances, and should love all such as e|steem and admire him and what he has experienc'd, 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 ben't of his Party, and should now glory in his Sufferings, and be very much for condemning and censuring all who seem to doubt, or make any Difficulty of these Things; and while the Warmth of his Affections last, should be mighty forward to take Pains, and deny himself, to promote the Interest of the Party who he imagines favour such Things, and seem earnestly desirous to increase the Number of them, as the Pharisees compassed Sea and Land to make one Prose|lyte* 1.21. And so I might go on, and mention many other Things, which will naturally arise in such Circumstances. He must have but slightly consider'd human Nature, who thinks such Things as these can't arise in this Manner, without any supernatural Interposition of divine Power.

As from true divine Love flow all christian Affections, so from a counterfeit Love in like Manner, naturally flow other false Affections. In both Cases, Love is the Fountain, and the other Affections are the Streams. The various Faculties, Principles and Affections of the human Nature, are as it were many 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 Foun|tain

be poisonous, then poisonous Streams will also flow out into all those Channels. So that the Channels and Streams will be alike, corresponding one with another; but the great Difference will lye in the Nature of the Water. Or, Man's Nature may be compar'd 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 thro' out 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 Resemblance in Shape; but the Difference is found only in eat|ing the Fruit. 'Tis thus (in some Measure at least) oftentimes, be|tween Saints and Hypocrites. There is sometimes a very great Si|militude between true and false Experiences, in their Appearance, and in what is expressed and related by the Subjects of them: and the Difference between them is much like the Difference between the Dreams of Pharaoh's chief Butler and Baker; they seem'd to be much alike; insomuch that when Joseph interpreted the chief Butler's Dream, that he should be deliver'd from his Imprisonment, and re|stor'd to the King's Favour, and his honourable Office in the Palace, the chief Baker had raised Hopes and Expectations, and told his Dream also; but he was wofully disappointed; and tho' his Dream was so much like the happy and well-boding Dream of his Companion, yet it was quite contrary in its issue.

VIII. Nothing can certainly be determined concerning the Nature of the Affections by this, that Comforts and Joys seem to follow A|wakenings and Convictions of Conscience, in a certain Order.

Many Persons seem to be prejudiced against Affections and Expe|riences, that come in such a Method, as has been much insisted on by many Divines; first, such Awakenings, Fears and awful Apprehensions followed with such legal Humblings, in a Sense of total Sinfulness and Helplesness, and then, such and such Light and Comfort: they look upon all such Schemes, laying down such Methods and Steps, to be of Men's devising: And particularly if high Affections of Joy follow great Distress and Terror, it is made by many an Argument against those Affections. But such Prejudices and Objections are without Reason or Scripture. Surely it can't be unreasonable to suppose, that before God delivers Persons from a State of Sin and Exposedness to eternal Destruction, he should give them some considerable Sense of the Evil he delivers from; that they may be deliver'd sensibly, and understand their own Salvation, and know something of what God does does for them. As Men that are saved are in two exceeding different States, first a State of Condemnation, and then in a State of Justifica|tion and Blessedness; and as God in the Work of the Salvation of

Mankind, deals with them suitably to their intelligent rational Na|ture; so it seems reasonable, and agreeable to God's Wisdom, that Men who are saved, should be in these ••••o States sensibly, first, that they should sensibly to themselves, be in a State of Condemnation, and so in a State of woful Calamity and dreadful Misery, and so afterwards sensibly in a State of Deliverance and Happiness; and that they should be first sensible of their absolute extreme Necessity, and afterwards of Christ's Sufficiency and God's Mercy thro' him.

And that it is God's Manner of dealing with Men, to lead them in|to a Wilderness, before he speaks comfortably to them, and so to order it, that they shall be brought into Distress, and made to see their own Helplesness, and absolute Dependance on his Power and Grace, be|fore he appears to work any great Deliverance for them, is abundantly manifest by the Scripture. Then is God wont to repent himself for his professing People, when their Strength is gone, and there is none shut up or left, and when they are brought to see that their false Gods can't help them, and that the Rock in whom they trusted is vain; Deut. 32. 36, 37. Before God delivered the Children of Israel out of Egypt, they were prepared for it, by being made to see that they were in on evil Case, and is cry unto God, because of their hard Bondage; Exod. 2. 23. and 5. 19. And before God wrought that great Deliverance for them at the Red Sea, they were brought into great Distress, the Wilderness had shut them in, they could not turn to the right Hand nor the left, and the Red Sea was before them, and the great Egyptian Host behind, and they were brought to see that they could do nothing to help themselves, and that if God did not help them, they should be immediately swallowed up; and then God appeared and turn'd their Cries into Songs. So before they were brought to their Rest, and to enjoy the Milk and Honey of Canaan, God led them through a great and terrible Wilderness, that he might humble them, and teach them what was in their Heart, and so do them Good in their latter End; Deut. 8. 2, 16. The Woman that had the Issue of Blood twelve Years, was not deliver'd, 'till she had first spent all her Living on earthly Physicians, and could not be healed of any, and so was left helpless, having no more Money to spend; and then she came to the great Physician, without any Money or Price, and was healed by him; Luke 8. 43, 44. be|fore Christ would answer the Request of the Woman of Canaan, he first seem'd utterly 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; Matth. 15. 22, &c. The Apostle Paul, before a remarkable Deliverance, was pressed out of Measure, above Strength, insomuch that he despaired even of Life; but had the Sentence of Death in himself, that he might not trust in himself, but in God that raiseth the Dead; 2 Cor. 1. 8, 9, 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, we perish; and then the Winds and Seas were rebuked, and there was a great Calm; Matth. 8. 24, 25, 26. The Leper, before he is cleansed, must have his Mouth stop'd, by a covering on his upper Lip, and was to acknowledge his great Misery and utter Uncleanness, by rending his Cloaths, and crying, Unclean, unclean: Levit. 13. 45. And backsliding Israel, before God heals them, are brought to acknowledge that they have sinned, and have not 〈◊〉〈◊〉 the Voice of the Lord, and to see that they ly down in their Shame, and that Confusion covers them, and that in vain is Salvation hoped for from the Hills, and from the Multitude of Mountains, and that God only can save them; Jer. 3. 23, 24, 25. Joseph, who was sold by his Brethren, and therein was a Type of Christ, brings his Brethren into great Per|plexity and Distress, and brings them to reflect on their Sin, and to say we are verily guilty; and at last to resign up themselves entirely 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 Hor|ror of great Darkness fell upon him, and then God revealed himself to him in sweet Promises; Gen. 15. 12, 13. So it was with Moses at Mount Sinai; first, God appeared to him in all the Terrors of his dreadful Majesty, so that Moses said, I exceedingly fear and quake, and then he made all his Goodness to pass before him, and proclaimed his Name, the Lord God gracious and merciful, &c. So it was with Elijah; first, there is a stormy Wind, and Earthquake, and devour|ing Fire, and then a still, small, sweet Voice; 1 Kings 19. So it was with Daniel; he first saw Christ's Countenance as Lightning, that terrified him, and caused him to faint away; and then he is strength|ened and refreshed with such comfortable Words as these, O Daniel, a Man greatly beloved, Dan. 10. So it was with the Apostle John, Rev. 1. And there is an Analogy observable in God's Dispensations and Deliverances which he works for his People, and the Manifesta|tion which he makes of himself to them, both ordinary and extraor|dinary.

But there are many Things in Scripture which do more directly shew, that this is God's ordinary Manner in working Salvation for the Souls of Men, and in the Manifestations God makes of himself and of his Mercy in Christ, in the ordinary Works of his Grace on 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 upon him, and commands him to be sold, and his Wife and Children, and Payment to be made; and thus he humbles

him, and brings him to own the whole Debt to be just, and then for|gives him all. The prodigal Son spends all he has, and is brought to see himself in extreme Circumstances, and to humble himself, and own his Unworthiness, before he is reliev'd and feasted by his Father; Luke 15. 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 search|ing of it, as vain and deceitful; Jer. 8. 11. Christ, in the Work of his Grace on the Hearts of Men, is compared to Rain on the mown Grass, Grass that is cut down with a Scythe, Psal. 72. 6. represent|ing his refreshing, comforting Influences on the wounded Spirit. Our first Parents, after they had sinned, were first terrified with God's Majesty and Justice, and had their Sin, with its Aggravations, set be|fore them by their Judge, before they were reliev'd, by the Promise of the Seed of the Woman. Christians are spoken of as those that have fled for Refuge, to lay hold on the Hope set before them, Heb. 6. 18. which Representation implies great Fear, and Sense of Danger pre|ceeding. To the like Purpose, Christ is called a hiding Place from the Wind, and a Covert from the Tempest, and as Rivers of Water in a dry Place, and as the Shadow of a great Rock in a weary Land; Isai. 32. at the Beginning. And it seems to be the natural Import of the Word Gospel, glad Tydings, that it is News of Deliverance and Sal|vation, after great Fear and Distress. There is all Reason to suppose, that God deals with particular Believers, as he dealt with his Church, which he first made to hear his Voice in the Law, with terrible Thun|ders and Lightnings, and kept her under that School Master, to pre|pare her for Christ; and then comforted her with the joyful Sound of the Gospel from Mount Sion. So likewise John the Baptist came to prepare the Way for Christ, and prepare Men's Heart for his Re|ception, by shewing them their Sins, and by bringing the self-righteous Jews off from their own Righteousness, telling them that they were a Generation of Vipers, and shewing them their Danger of the Wrath to come, telling them that the Ax was laid at the Root of the Trees, &c.

And if it be indeed God's Manner (as I think the foregoing Con|siderations shew that it undoubtedly is) before he gives Men the Comfort of a Deliverance from their Sin and Misery, to give them a considerable Sense of the Greatness and Dreadfulness of those Evils, and their extreme Wretchedness by Reason of them; surely it is not unreasonable to suppose, that Persons, at least oftentimes, while under these Views, should have great Distress and terrible Apprehensions of Mind: Especially if it be consider'd what these Evils are, that they have a View of; which are no other than great and manifold Sins, against the infinite Majesty of the great Jehovah, 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 into extreme Distress, by such Convictions, before they have received saving Consolations: As the Multitude at Jerusalem, who were pricked in their Heart, and said unto Peter, and the rest of the Apostles, Men and Brethren, What shall we do? And the Apostle Paul, who trembled and was a〈◊〉〈◊〉, before he was comfort|ed; and the Jailor, when he called for a Light, and sprang in, and came trembling, and fell down before Paul and Silas, and said, Sins, What must I do to be saved?

From these Things it appears to be very unreasonable in professing Christians, to make this an Objection against the Truth and spiritual Nature of the comfortable and joyful Affections which any have, that they follow such awful Apprehensions and Distresses, as have been mentioned.

And on the other Hand, It is no Evidence that Comforts and Joys are right, because they succeed great Terrors, and amazing Fears of Hell * 1.22 This seems to be what some Persons lay great Weight upon; esteeming great Terrors an Evidence of a great Work of the Law wrought on the Heart, well preparing the Way for solid Comfort: Not considering that Terror, and a Conviction of Con|science, are different Things. For tho' Convictions of Conscience do often cause Terror; yet they don't consist in it; and Terrors do often arise from other Causes. Convictions of Conscience, thro' the Influences of God's Spirit, consist in Conviction of Sinfulness of Heart and Practice, and of the Dreadfulness of Sin, as committed against a God of terrible Majesty, infinite Holiness and Hatred of Sin, and strict Justice in punishing of it. But there are some Persons that have frightful Apprehensions of Hell, a dreadful Pit ready to swallow them up, and Flames just ready to lay hold of them, and Devils around them, ready to seize them; who at the same Time seem to have very little proper Enlightnings of Conscience, really convincing them of their Sinfulness of Heart and Life. The Devil, if permitted, can terrify Men as well as the Spirit of God: 'Tis a Work natural to him, and he has many Ways of doing it, in a Manner tending to no Good. He may exceedingly affright Persons, by impressing on them many external Images and Ideas, of a Countenance frowning, a Sword drawn, black Clouds of Vengeance, Words of an awful Doom pro|nounced,

* 1.23, Hell gaping, Devils coming, and the like; not to con|vince Persons of Things 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 reprobated, that God is implaca|ble, that he has come to a Resolution immediately to cut them off, &c.

And the Terrors which some Persons have, are very much owing to the particular 〈◊〉〈◊〉 and 〈◊〉〈◊〉 they are of. Nothing is more manifest, than that some Persons are of such a Temper and Frame, that their 〈◊〉〈◊〉 are more strongly impress'd with eve|ry Thing they are 〈◊〉〈◊〉 with, than others; and the Impression on the Imagination 〈◊〉〈◊〉 on the Affection, and 〈◊〉〈◊〉 that still higher; and so Affection and Imagination act reciprocally, one on another, till their Affection is 〈◊〉〈◊〉 to a vast Height, and the Person is swal|lowed up, and 〈◊〉〈◊〉 all Possession of himself. * 1.24

And some speak of a great Sight they have of their Wickedness, which really, when the Matter comes to be well examin'd into and thoroughly weighed, are found to have little or no Convictions of Conscience. They tell of a dreadful hard Heart, and how their Heart lies like a Stone; when truly they have none of those Things in their Minds or Thoughts, wherein the Hardness of Men's Heart does really consist. They tell of a dreadful Load and Sink of Sin, a Heap of black and loathsome Filthiness within them; when, if the Matter be carefully enquired into, they han't in View any Thing wherein the Corruption of Nature does truly consist, nor have they any Thought of any particular Thing wherein their Hearts are sinfully defective, or fall short of what ought to be in them, or any Exercises at all of Corruption in them. And many think also they have great Convic|tions

of their actual Sins, who truly have none. They tell how their Sins are set 〈◊〉〈◊〉 Order before 'em, they see 'em stand encompassing them round in a 〈◊〉〈◊〉, with a dreadful frightful Appearance; when really they have not so much 〈◊〉〈◊〉 of the Sins they have been guilty of in the Course of their Lives, coming into View, that they are affected with the Aggravations of.

And if Persons have had great Terror, which really have been from the awakening and convincing Influences of the Spirit of God, it don't thence follow that their Terrors must needs issue in true Comfort. The 〈◊〉〈◊〉 Corruption of the Heart may quench the Spirit of God (after he has been striving) by leading Men to presumptuous, and self-exalting Hopes and Joys, as well as otherwise. 'Tis not e|very 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 Properties of human Nature belonging to it. Ph••••ach's chief Baker, after he had 〈◊〉〈◊〉 in the Dungeon with Joseph, had a Vi|sion that raised his Hopes, and he was lifted up out of the Dungeon, as well as the chief Butler; but it was to be hanged.

But if Comforts and Joys do not only come after great Terrors and Awakenings, but there be an Appearance of such preparatory 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 certain Sign that the Light and Comforts which follow are true and saving. And for these following Reasons,

First, As the Devil can counterfeit all the saving Operations and Graces of the Spirit of God, so he can counterfeit those Operations that are preparatory to Grace. If Satan can counterfeit those Effects of God's Spirit which are special, divine and sanctioning; so that there shall be a very great Resemblance, in all that can be observed by o|thers; much more easily may he imitate those Works of God's Spi|rit which are common, and which Men, while that are yet his own Children, are the Subjects of. These Works are in no wise so much a|bove him as the other. There are no Works of God that are so high and divine, and above the Powers of Nature, and out of the Reach of the Power of all Creatures, as those Works of his Spirit, whereby he forms the Creature in his own Image, and makes it to be a Partaker of the divine Nature. But if the Devil can be the Author of such Resemblances of these as have been spoken of, without doubt he may of those that are of an infinitely inferiour Kind. And it is abundantly evident in Fact, that there are false Humiliations, and false Submissions, as well as false Comforts * 1.25. How far was Saul brought, tho' a very

wicked Man, and of a haughty Spirit, when he (tho' a great King) was brought, in Conviction of his Sin, as it were to fall down, all in Tears, weeping aloud, before David his own Subject, (and one that he had for a long Time mortally hated, and openly treated as an E|nemy) and condemn himself before him, crying out, Thou art more Righteous than I. Thou hast rewarded me Good, whereas I have re|warded thee Evil? And at another Time, I have sinned, I have played the Fool, I have erred suceedingly, 1 Sam. 24. 16, 17. and Chap. 26. 21. And yet Soul seems then to have had very little of the Influences of the Spirit of God, it being after God's Spirit had departed from him, and given him up, and an evil Spirit from the Lord troubled him. And if this proud Monarch, in a Pang of Affection, was brought to humble himself so low, before a Subject that he hated, and still con|tinued an Enemy to; there doubtless may be Appearances of great Conviction and Humiliation in Men, before God, while they yet re|main Enemies to him, and tho' they finally continue so. There is oftentimes in Men who are terrified thro' Fears of Hell, a great Ap|pearance of their being brought off from their own Righteousness, when they are not brought off from it in all Ways, altho' they are in many Ways that are more plain and visible. They have only ex|chang'd some Ways of trusting in their own Righteousness, for others that are more secret and subtil. Oftentimes a great Degree of Dis|couragement, as to many Things they us'd to depend upon, is taken for Humiliation: And that is called a Submission to God, which is no absolute Submission, but has some secret Bargain in it, that it is hard to discover.

Secondly, If the Operations and Effects of the Spirit of God, in the Convictions and Comforts of true Converts may be sophisticated, then the Order of them may be imitated. If Satan can imitate the Things themselves, he may easily put them one after another, in such a cer|tain Order. If the Devil can make A, B, and C, 'tis as easy for him to put A first, and B next, and C next, as to range 'em in a contrary Order. The Nature of divine Things is harder for the Devil to imi|tate, than their Order. He can't exactly imitate divine Operations in their Nature, tho' his Counterfeits may be very much like them in

external Appearance; but he can exactly imitate their Order. When Counterfeits are made, there is no divine Power needful in order to the placing one of them first, and another last. And therefore no Order or Method of Operations and Experiences, is any certain Sign of their Divinity. That only is to be trusted to, as a certain Evidence of Grace, which Satan cannot do, and which it is impossible should be brought to pass by any Power short of divine.

Thirdly, We have no certain Rule to determine how far God's own 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 of Salvation at last. There is no necessary Connection in the Nature of Things, between any Thing that a natural Man may experience, while in a State of Nature, and the saving Grace of God's Spirit. And if there be no Connection in the Nature of Things, then there can be no known and certain Connection at all, unless it be by divine Revelation. But there is no revealed certain Connection between a State of Salvation, and any Thing that a natural Man can be the Subject of, before he believes in Christ. God has revealed no certain Connection between Salvation, and any Qualifications in Men, but only Grace and its Fruits. And therefore we don't find any legal Convictions, or Com|forts following those legal Convictions, in any certain Method or Or|der, ever once mention'd in the Scripture, as certain Signs of Grace, or Things peculiar to the Saints; altho' we do find gracious Opera|tions and Effects themselves, so mention'd, 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 seeming to have Convictions & Comforts following one another in such a Method and Order, as is frequently observable in true Converts, is no certain Sign of Grace * 1.26. 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 han't been many who don't prove well, that have given

a fair Account of their Experiences, and have seem'd to be converted according to Rule, i. e. with Convictions and Affections, succeeding distinctly and exactly, in that Order and Method, which has been or|dinarily 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 being without it, is no Evidence that a Person is not converted. For tho' it might be made evident to a Demonstration, on Scripture Principles, that a Sinner can't be brought heartily to receive Christ as his Saviour, who is not convinced of his Sin and Misery, and of his own Emptiness and Helplesness, and his just desert of eternal Condemnation; and that therefore such Convictions must be some Way implied in what is wro't 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 suc|cessive 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 observes) 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 & unsearch|able: We, as it were, hear the Sound of it, the Effect of it is discern|able; but no Man can tell whence it came, or whither it went. And 'tis oftentimes as difficult to know the Way of the Spirit in the new Birth, as in the first Birth: Eccl. 11. 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 Work of God, that worketh all. The ingenerating of a Principle of Grace in the Soul, seems in Scrip|ture to be compar'd to the conceiving of Christ in the Womb: Gal. 4. 19. And therefore the Church is called Christ's Mother, Cant. 3. 11. And so is every particular Believer, Matth. 12. 49, 50. And the Conception of Christ in the Womb of the blessed Virgin, by the Power of the holy Ghost, seems to be a designed Resemblance of the Conception of Christ in the Soul of a Believer, by the Power of the same holy Ghost. And we know not what is the Way of the Spirit, nor how the Bones do grow, either in the Womb, or Heart that conceives this holy Child. The new Creature may use that Language in Psal. 139. 14, 15. I am fearfully and wonderfully made. Marvellous are thy Works: And that my Soul knoweth right well. My Substance was not hid from thee, when I was made in secret. Concern|ing the Generation of Christ, both in his Person, and also in the Hearts of his People, it may be said, as in Isai. 53. 8. Who can declare his Generation. We know not the Works of God, that worketh all. 'Tis the Glory of God to conceal a Thing, (Prov. 25. 2.) and to have

his Path as it were in the mighty Waters, that his Footsteps may not be known: And especially in the Works of his Spirit on the Hearts of Men, which are the highest and chief of his Works. And there|fore it is said, Isai. 40. 13. Who hath directed the Spirit of the Lord, or being his Counsellor hath taught him. 'Tis to be feared that some have gone too far towards directing the Spirit of the Lord, and mark|ing out his Footsteps for him, and limiting him to certain Steps and Methods. Experience plainly shews, that God's Spirit is unsearch|able and untraceable, in some of the best of Christians, in the Method of his Operations, in their Conversion. Nor does the Spirit of God proceed discernably in the Steps of a particular established Scheme, one half so often as is imagined. A Scheme of what is necessary, and according to a Rule already received and established by common O|pinion, has a vast (tho' to many a very insensible) Influence in form|ing Persons Notions of the Steps and Method of their own Experiences. I know very well what their Way is; for I have had much Opportu|nity to observe it. Very often, at first, their Experiences appear like a confused Chaos, as Mr. Shepard expresses it: But then those Pas|sages of their Experience are pick'd out, that have most of the Ap|pearance of such particular Steps that are insisted on; and these are dwelt upon in the Thoughts, and these are told of from Time to Time, in the Relation they give: These Parts grow brighter and brighter in their View; and others, being neglected, grow more and more ob|scure: And what they have experienc'd is insensibly strain'd to bring all to an exact Conformity to the Scheme that is established. And it becomes natural for Ministers, who have to deal with them and di|rect them that insist upon Distinctness and Clearness of Method, to do so too. But yet there has been so much to be seen of the Operations of the Spirit of God, of late, that they who have had much to do with Souls, and are not blinded with a seven-fold Veil of Prejudice, must know that the Spirit is so exceeding various in the Manner of his ope|rating, that in many Cases it is impossible to trace him, or find out his Way.

What we have principally to do with, in our Enquiries into our own State, or Directions we give to others, is the Nature of the Effect that God has brought to pass in the Soul. As to the Steps which the Spirit of God took to bring that Effect to pass, we may leave them to him. We are often in Scripture expresly directed to try our selves by the Nature of the Fruits of the Spirit; but no where by the Spirit's Method of producing them * 1.27. Many do greatly err

in their Notions of a clear Work of Conversion; calling that a clear Work, where the successive Steps of Influence, and Method of Ex|perience is clear: Whereas that indeed is the clearest Work, (not where the Order of doing is clearest, but) where the spiritual and divine Nature of the Work done, and Effect wrought, is most clear.

IX. 'Tis no certain Sign that the religious Affections which Persons have are such as have in them the Nature of true Religion, or that they have not, that they dispose Persons to spend much Time in Religion, and to be zealously engaged in the external Duties of Worship.

This has, very unreasonably, of late been looked upon as an Argu|ment against the religious Affections which some have had, that they spend so much Time in reading, praying, singing, hearing Sermons, and the like. 'Tis plain from the Scripture that it is the Tendency of true Grace to cause Persons very much to delight in such religious Exercises. True Grace had this Effect on Anna the Prophetess; Luke 1. 37. She departed not from the Temple; but served God with Fastings and Prayers, Night and Day. And Grace had this Effect upon the primitive Christians in Jerusalem; Acts 2. 46, 47. And they continu|ing daily, with one Accord in the Temple, and breaking Bread from House to House, did eat their Meat with Gladness, and Singleness of 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. 55. 17. Evening, Morning and at Noon will I pray. Grace makes the Saints delight in singing Praises to God: Psal. 135. 3. Sing Praises unto his Name, for it is pleasant. And 147. 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 joyful Sound to them; Psal. 89. 15. And makes the Feet of those who publish these good Tidings, to be beautiful; Isai. 52. 7. How beautiful upon the Mountains are the Feet of him that bringeth good Tidings, &c! It makes them love God's publick Worship; Psal. 26. 8. Lord I have loved the Habitation of thy House, and the Place where thine Honour dwelleth. And 27. 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 the Lord, and to enquire in his Temple. Psal. 84. 1, 2, &c.—How amiable are thy Tabernacles, O Lord of Hosts! my Soul longeth, yea even fainteth, for the Courts of the Lord.—Yea the Sparrow hath found an House, and the Swallow a Nest for herself, where she may lay her Young, even thine Alters, O Lord of Hosts, my King and my God. Blessed are they that dwell in thine House,; they will be still praising thee. Blessed is the Man in whose Heart are the Ways of them, who passing through the Valley of Baca,—go from Strength to Strength, every one of them in Zion appeareth before God.—Ver. 10. A Day in thy Courts is better than a thousand.

This is the Nature of true Grace. But yet, on the other Hand, Persons being disposed to abound and to be zealously engaged in the external Exercises of Religion, and to spend much Time in them, is no sure Evidence of Grace; because such a Disposition is found in many that have no Grace. So it was with the Israelites of old, whose Services were abominable to God; they attended the new Moons, and Sabbaths, and calling of Assemblies, and spread forth their Hands, and made many Prayers; Isai. 1. 12,—15. So it was with the Pharisees; they made long Prayers, and fasted twice a Week. False Religion may cause Persons to be loud and earnest in Prayer: Isai. 58. 4. Ye shall not fast as ye do this Day, to cause your Voice to be heard on high. That Religion which is not spiritual and saving, may cause Men to delight in religious Duties and Ordinances: Isai. 58. 2. Yet they seek me daily, and delight to know my Ways; as a Nation that did Righteousness, and forsook not the Ordinance of their God. They ask of me the Ordinances of Justice, they take Delight in approaching to God. It may cause them to take Delight in hearing the Word of God preached; as it was with Ezekiel's Hearers, Ezek. 33. 31, 32. And they come unto thee as my People cometh, and they sit before thee as my People, and they hear thy Words; but they will not do them: for with their Mouth they shew much Love; but their Heart goeth after their Covetousness. And 〈◊〉〈◊〉, thou art unto them, as a very lovely Song, of one that hath a pleasant Voice, and can play well on an Instrument: For they hear thy Words, but they do them not. So it was with Herod; he heard John the Baptist gladly: Mark 6. 20. So it was with others of his Hearers, for a Season, they

rejoiced in his Light; John 5. 35. So the stony ground Hearers heard the Word with Joy.

Experience shews that Persons, from false 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 Ro|mish Church, called Recluses; who forsook the World, and utterly abandon'd 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 Mankind 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 Mul|titudes called Hermits and Authorites, that left the World to spend all their Days in lonesome Desarts, to give themselves up to religious Contemplations and Exercises of Devotion; some Sorts of them ha|ving no Dwellings, but the Caves and Vaults of the Mountains, and no Food, but the spontaneous Productions of the Earth.—I once lived, for many Months, next Door to a Jew, (the Houses adjoining one to another) and had much Opportunity daily to observe him; who ap|peared 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 Win|down, which open'd next to mine, seeming to be most earnestly en|gaged, not only in the Day-time, but sometimes whole Nights.

X. Nothing can be certainly known of the Nature of religious Af|fections by this, that they much dispose Persons with their Mouths to praise and glory God. This indeed is implied in what has been just now observed, of abounding and spending much Time in the external Exercises of Religion, and was also hinted before; but because many seem to look upon it as a bright Evidence of gracious Affection, when Persons appear greatly disposed to praise and magnify God, to have their Mouths full of his Praises, and affectionately to be calling on o|thers to praise and extol him, I thought it deserved 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 reasonably be look'd upon as an Evidence for a Person, if these Things that have been al|ready observed and proved, be duly considered, viz. that Persons, without Grace, may have high Affections towards God and Christ, and that their Affections, being strong, may fill their Mouths, and in|cline them to speak much, and very earnestly, about the Things they are affected with, and that there may be Counterfeits of all Kinds of gracious Affection. But it will appear more evidently and directly, that this is no certain Sign of Grace, if we consider what Instances the Scripture gives us of it in those that were graceless. We often

have an Account of this, in the Multitude that were present when Christ preached and wrought Miracles; Mark 2. 12. And immediately he arose, took up his Bed, and went forth before them all: Insomuch that they were all amazed, and glorified God, saying, We never saw it on this Fashion! So Matth. 9. 8. and Luke 5. 26. Also Matth. 15. 31. Insomuch that the Multitude wondred, when they saw the Dumb to speak, and the Maimed to l•• wide, 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 7. 16. There came a great Fear on all; and they glorified God, saying, that a great Pro|phet is risen up among us, and that God with 〈◊〉〈◊〉 his People. So we read of their glorifying Christ, or speaking exceeding highly of him, Luke 4. 15. And be taught in their 〈◊〉〈◊〉, being 〈◊〉〈◊〉 of all. And ••ow did they praise him with loud Voices, crying, Hosanna to the son of David, Hosanna in the Highest. Blessed is he that 〈◊〉〈◊〉 in the Name of the Lord, a little before he was crucified! And after Christ's As|cension, when the Apostles had heal'd the impotent Man, we are told, that all Men 〈◊〉〈◊〉 God for that which was done, Acts 4. 21. When the Gentiles in 〈◊〉〈◊〉 of 〈◊〉〈◊〉, heard from Paul and Barnahas, that God would reject the Jews, and take the Gentiles to be his People in their Room, they were affected with this Goodness of God to the Gen|tiles, and glorified the Word of the Lord: But all that did so were not true Believers; but only a certain elect Number of them; as in inti|mated in the Account we have of it, Acts 13. 48. And when the Gen|tiles 〈…〉〈…〉 glad, and glorified the Word of the Lord; and 〈…〉〈…〉 Life, beloved. So of O••s, the Chil|dren of 〈◊◊〉〈◊◊〉 the Red Sea, 〈◊◊〉〈◊◊〉 Praise; 〈◊〉〈◊〉 forgat his 〈…〉〈…〉. And 'tis foretold of 〈◊〉〈◊〉 Professors, and real Enemies of Religion, that they should shew a Forwardness to glorify God; Isai. 66. 5. Hear ye the Word of the Lord, ye that 〈◊〉〈◊〉 at his Word: Your Brethren that hated you, 〈…〉〈…〉 for my Name's 〈◊〉〈◊〉, said, Let the Lord be glorified.

'Tis no certain Sign that a Person is graciously affected, if in the midst of his Hopes and Comforts, he is greatly affected with God's unmerited 〈◊〉〈◊〉 to him that is so unworthy, and seems greatly to extol and 〈◊〉〈◊〉 Grace. Th••se that yet remain with unmor|tified Pride and 〈◊〉〈◊〉 against God, may, when they imagine that they have received extraordinary Kindness from God, cry out of their Unworthiness, and magnify God's undeserved Goodness to them, from no other 〈◊〉〈◊〉 of their 〈◊〉〈◊〉 deservings, & from no higher Prin|ciple, than 〈◊〉〈◊〉 had who while he yet remained with unsub••••ed Pride and 〈◊◊〉〈◊◊〉 David, was bro't, tho' a King, to acknowledge his 〈◊◊〉〈◊◊〉, and cry out, I have played the Fool, I have erred ex|ceedingly, and with great Affection and Admiration, to magnify and

extol David's unmerited and unexampled Kindness to him, 1 〈◊〉〈◊〉. 25. 16,—19. and 26. 21. And from no higher Principle, than that from whence 〈◊〉〈◊〉 was affected with God's Dispensation, that he saw and was the Subject of, and praises, extols 〈◊◊〉〈◊◊〉 the King of Heaven, and both he, and Da••ins, in the 〈◊〉〈◊〉 Affecti|ons, call upon all Nations to praise God. Dan. 3. 28, 2••, 3••. and 4. 1, 2, 3, 34, 35, 37. and 6. 25, 26, 27.

XI. 'Tis no Sign that Affections are right, or that they are wrong, that they make Persons 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 carry'd beyond all Doubting of the Favour of God; supposing that there is no such Thing to be expected in the Church of God, as a full and ab|solute Assurance of Hope; unless it be in some very extraordinary Circumstances; as in the Case of Martyrdom: Contrary to the Doctrine of Protestants, which has been maintained by their most ce|lebrated Writers against the Papists; and contrary to the plair 〈◊〉〈◊〉 Scrip|ture Evidence. 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 Favour to Noah, Abraham, Isaac, 〈◊〉〈◊〉, Mo|ses, Daniel, and others. Job often speaks of his Sincerity and Upright|ness with the greatest imaginable Confidence and Assurance, often calling God to witness to it; and says plainly, I know that my Redeems liveth, and that I shall see him for my self, and not another, Job. 19. 25. &c. David, throughout the Book of Psalms, almost every where speaks without any Hesitancy, and in the most positive Manner of God as his God; glorifying in him as his Portion and Heritage, his Rock and Confidence, his Shield, Salvation, and high Tower, and the like. Hezekiah appeals to God, as one that knew that he had walked before him in Truth and with a perfect Heart, 2 Kings 20. 3. Jesus Christ, in his dying Discourse with his eleven Disciples, in the 14th, 15th and 16th 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 and most po|sitive Terms; and promises them a future Participation with him in his Glory, in the most absolute Manner; and tells them at the same Time, that he does so, to the End, that their Joy might be full; John 15. 11. These Things have I spoken unto you, that my Joy night remain in you, and that your Joy might be full. See also at the Conclusion of his whole Discourse, Chap. 16. 33. These Things have I spoken unto you, that in me ye might have Peace. In the World ye shall Tribulation; but be of good Cheer, I have overcome the World. Christ was not afraid

of speaking too plainly and positively to them: He did not 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 believed in him, and received and kept his Word; and that they were not of the World; and that for their Sakes he sanctified himself; and that his Will was that they should be with him in his Glory: And tells his Father, that he spoke these Things in his Prayer, to the End, that his Joy might be fulfilled in them, Verse 13. By these Things it is evident, that 'tis agreeable to Christ's Designs, and the continued 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, thro' all his Epistles, speaks in an assured Strain; ever speaking positively of his special Relation to Christ, his Lord and Master and Redeemer, and his Interest in, and Expectation of the fu|ture Reward. It would be endless to take notice of all Places that might be enumerated; I shall mention but three or four, Gal. 2. 20. Christ liveth in me, and the Life which I now live in the Flesh I live by the Faith of the Son of God; who loved me, and gave him of for me. Phil. 1. 21. For me to live is Christ, and to die is Gain. 2 Tim. 1. 12. I know whom I have believed; and I am perswaded that he is able to keep that which I have ••mmitted to him, against that Day. 2 Tim. 1. 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 give me at that Day.

And the Nature of the Covenant of Grace, and God's declared Ends in the Appointment and Constitution of Things in that Cove|nant, do plainly shew it to be God's Design to make ample Provision for the Saints having an assured Hope of eternal Life, while living here upon Earth. For so are all Things ordered and contrived in that Co|venant, 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 often repeated, and various Ways exhibited; and there are many Witnesses, and many Seals; and God has confirmed his Pro|mises 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. 6. 17, 18. Wherein God willing, more abundantly to shew to the Heirs of Promise, the immu|tability 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 such Purpose, as the Saints strong Consolation, and Hope of their obtaining future Glory, if their Interest in those sure Promises in ordinary Cases, was but attainable.

For God's Promises and Oaths, let them be as sure as they will, can't 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 Provision made in Jesus Christ, that Believers might be perfect as pertaining to the Conscience, as is signified, Heb. 9. 9. if Assurance of Freedom from the Guilt of Sin is not attainable.

It further appears that Assurance is not only attainable in some very extraordinary Cases, that all Christians are directed to give all Diligence to make their Calling and Election sure, and are told how they may do it, 2 Pet. 1. 5,—8. And 'tis spoken of as a Thing very unbe|coming of Christians, and an Argument of something very blameable in them, not to know whether Christ be in them or no; 2 Cor. 13. 5. Know ye not your own selves, how that Jesus Christ is in you, except ye be Reprobates? And 'tis implied that it is an Argument of a very blame|able Negligence in Christians, if they practice Christianity after such a Manner as to remain uncertain of the Reward, in that 1 Cor. 9. 26. I therefore so run, as not uncertainly. And to add no more, it is mani|fest, that Christians knowing their Interests in the saving Benefits of Christianity is a Thing ordinarily attainable, because the Apostles tell us by what Means Christians (and not only Apostles and Martyrs) were won't to know this; 1 Cor. 2. 12. Now we have received, not the Spi|rit of the World, but the Spirit which is of God, that we might know the Things that are freely given to us of God. And 1 John 2. 3. And here|by do we know that we know him, if we keep his Commandments. And Verse 5. Hereby know we that we are in him. Chap. 3. 14. We know that we are passed from Death to Life, because we love the Brethren. Verse 19. Hereby we know that we are of the Truth, and shall assure our Hearts before him. Verse 24. Hereby we know that he abideth in us, by the Spi|rit that he hath given us. So Chap. 4. 13. and Chap. 5. 2. and Verse 19.

Therefore it must needs be very unreasonable to determine, 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 * 1.28. Nothing can be certainly argued

from their Confidence, how great and strong soever it seems to be. If we see a Man that boldly calls God his Father, and commonly speaks in the most bold, familiar and appropriating Language in Prayer, My Father, my dear Redeemer, my sweet Saviour, my Beloved, and the like,—and it is a common Thing for him to use the most confident Expressions before Men, about the Goodness of his State; such as, I know certainly that God is my Father; I know 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 forever with any Enquiry or Examination into his State, as a Thing sufficiently known, and out of Doubt, and to contemn all that so much as inti|mate or suggest that there is some Reason to Doubt or Fear whether all is right; such Things are no Signs at all that it is indeed so as he is confident it is * 1.29. Such an over-bearing, high-handed and violent

Sort of Confidence as this, so affecting to declare it self with a most glaring Show, in the Sight of Men, which is to be seen in many, has not the Countenance of a true christian Assurance: It favours more of the Spirit of the Pharisees, who never doubted but that they were Saints, and the most eminent of 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 other Men; and when Christ intimated that they were blind and graceless, despised the Suggestion; John 9. 40. And some of the Pharisees which were with him, heard these Words, and said unto him, Are we blind also? If they had more of the Spirit of the Publican, with their Confidence, who in a Sense of his exceeding Unworthiness, stood afar off, and durst not so much as lift up his Eyes to Heaven, but smote on his Breast, and cried out of himself as a Sinner, their Confidence would have more of the Aspect of the Confidence of one that humbly trusts and hopes in Christ, and has no Confidence in himself.

If we do but consider what the Hearts of natural Men are, what Principles they are under the Dominion of, what Blindness and De|ceit, what Self-Flattery, Self-Exaltation and Self-Confidence reigns there, we need not at all wonder that their high Opinion of them|selves, and Confidence of their happy Circumstances, be as high and strong as Mountains, and as violent as a Tempest, when once Con|science is blinded, and Convictions kill'd, with false, high Affections, and those foremention'd Principles let loose, fed up and prompted by false Joys and Comforts, excited by some pleasing Imaginations im|press'd by Satan, transforming himself into an Angel of Light.

When once a Hypocrite is thus establish'd in a false Hope, he han't those Things to cause him to call his Hope in Question, that oftentimes are the Occasion of the Doubting of true Saints; as First, He han't that cautious Spirit, that great Sense of the vast Importance of a sure Foundation, and that Dread of being deceived. The Comforts of the true Saints increase Awakening and Caution, and a lively Sense how great a Thing it is to appear before an infinitely holy, just and omni|scient Judge. But false Comforts put an End to these Things, and dreadfully stupify the Mind. Secondly, The Hypocrite has not the Knowledge of his own Blindness, and the Deceitfulness of his own Heart, and that mean Opinion of his own Understanding, that the true Saint has. Those that are deluded with false Discoveries and Affections, are evermore highly conceited of their Light and Under|standing. Thirdly, The Devil don't assault the Hope of the Hypo|crite,

as he does the Hope of a true Saint. The Devil is a great Ene|my to a true christian Hope, not only because it tends greatly to the Comfort of him that hath it, but also because it is a Thing of a holy, heavenly Nature, greatly tending to promote and cherish Grace in the Heart, and a great Incentive to Strictness and Diligence in the christian Life. But he is no Enemy to the Hope of a Hypocrite, which above all Things establishes his Interest in him that has it. A Hypocrite may ••••tain his Hope without Opposition, as long as he lives, the Devil never disturbing it, nor attempting to disturb it. But there is perhaps no true Christian but what has his Hope assaulted by him. Satan assaulted Christ himself, upon this, whether he were the Son of God or no: And the Servant is not above his Master, nor the Disci|ple above his Lord; 'tis enough for the Disciple, that is most privi|ledged in this World, to be as his Master. Fourthly, He who has a false Hope has not that Sight of his own Corruptions, which the Saint has. A true Christian has ten Times so much to do with his Heart, and its Corruptions, as an Hypocrite: And the Sins of his Heart and Practice, appear to him in their Blackness; they look dreadful; and it often appears a very mysterious Thing that any Grace can be con|sistent with such Corruption, or should be in such a Heart. But a false Hope hides Corruption, covers it all over, and the Hypocrite looks clean and bright in his own Eyes.

There are two Sorts of Hypocrites: one that are deceived with their outward Morality and external Religion; many of which are profess'd Arminians, in the Doctrine of Justification: And the other, are those that are deceived with false Discoveries and Elevations; which often cry down Works, and Mens 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 Hypocrites Mr. Shepard, in his Exposition of the Parable of the ren Virgins, distinguishes by the Names of legal and evangelical Hypocrites; and often speaks of the latter as the worst. And 'tis evident that the latter are commonly by far the most confident in their Hope, and with the most Difficulty brought off from it: I have scarcely known the Instance 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 Revelations, (sometimes with Texts of Scripture, and some|times without) that so many of late have had concerning future E|vents; calling these Impulses about their good Estate, the Witness of the Spirit; intirely misunderstanding the Nature of the Witness of the Spirit, as I shall shew hereafter. Those that have had 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 Im|pressions

about their own eternal Salvation, to reveal to them that their Sins are forgiven them, that their Names are written in the Book of Life, that they are in high Favour with God, &c. and especially when they earnestly seek, expect and wait for Evidence of their Election and Salvation this Way, as the surest and most glorious Evidence of it. Neither is it any Wonder, that when they have such a supposed Reve|lation of their good Estate, it raises in them the highest Degree of Confidence of it. 'Tis found by abundant Experience that those who are led away by Impulses and imagined Revelations, are extremely confident: They suppose that the great Jehovah has declared these and those Things to them; and having his immediate Testimony, a strong Confidence is the highest Vertue. 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 all Argument and Enquiry in the Case. And above all Things else, 'tis easy to be accounted for, that Impres|sions and Impulses about that which is so pleasing, so suiting their Self-Love and Pride, as their being the dear Children of God, distin|guished from most in the World in his Favour, should make them strongly confident: Especially when with their Impulses and Reve|lations they have high Affections, which they take to be the most e|minent Exercises of Grace. I have known of several Persons, that have had a fond Desire of something of a temporal Nature, thro' a violent Passion that has possessed them, and they have been earnestly pursuing the Thing they have desired should come to pass, and have met with great Difficulty and many Discouragements in it, but at last have had an Impression or supposed Revelation that they should ob|tain what they sought; and they have look'd upon it as a sure Pro|mise from the most High, which has made them most ridiculously con|fident, against 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 Salvation, 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 Hypocrites, that Mr. She|pard calls evangelical Hypocrites, is like the Confidence of some mad 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 Assurance; a true Assurance is not upheld, but by the Soul's being kept in a holy Frame, and Grace maintain'd in lively Exercise. If the Actings of Grace do much de|cay in the Christian, and he falls into a lifeless Frame, he looses his Assurance: But this Kind of Confidence of Hypocrites will not be shaken by Sin: They, (at least some of them) will maintain their Boldness in their Hope, in the most corrupt Frames and wicked

Ways: Which is a sure Evidence of their Delusion * 1.30.

And here I can't but observe, that there are certain Doctrines often preach'd to the People, which need to be deliver'd with more Caution and Explanation than they frequently are; for as they are by many understood, they tend greatly to establish this Delusion and false Con|fidence of Hypocrites. The Doctrines I speak of are those of Chris|tians living by Faith, not by Sight; their giving Glory to God, by trust|ing him in the Dark; living upon Christ, and not upon Experiences; not making their good Frames the Foundation of their Faith: Which are ex|cellent and important Doctrines indeed, rightly understood, but cor|rupt 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 govern'd by a Respect to eternal Things, that are the Objects of Faith, and are not seen, and not by a Respect to temporal Things, which are seen; and believing Things revealed that we never saw with bodily Eyes; and also living by Faith in the Pro|mise of future Things; 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 that looks over the Scriptures which speak of Faith in Opposition to Sight; as 2 Cor. 4. 18. and 5. 7. Heb. 11. 1, 8, 13, 17, 27, 29. Rom. 8. 24. John 20. 29. But this Doctrine, as it is understood by many, is that Christians ought firmly to believe and trust in Christ, without spiritual Sight or Light, and altho' they are in a dark dead Frame, and, for the present, have no spiritual Ex|periences or Discoveries. And it is truly the Duty of those who are thus in Darkness, to come out of Darkness into Light, and believe. But that they should confidently believe and trust, while they yet re|main without spiritual Light or Sight, is an antiscriptural and absurd Doctrine. The Scripture is ignorant of any such Faith in Christ of

the Operation of God, that is not founded in a spiritual Sight of Christ. That believing on Christ, which accompanies a Title to everlasting Life, is a seeking the Son, and believing on him, John 6. 40. True Faith in Christ is never exercised, any further than Persons behold 〈◊〉〈◊〉 in a Glass, the Glory of the Lord, and have the Knowledge of the Glory of God in the Face of Jesus Christ; 2 Cor. 18. and 4. 6. They into whose Minds the Light of the glorious Gospel of Christ, who is the Image of God, does not shine: They believe not; 2 Cor. 4. 4. That Faith, which is without spiritual Light, is not the Faith of the Children of the Light, and of the Day; but the Presumption of the Children of Darkness. And therefore to press and urge them to believe, without any spiritual Light or Sight, tends greatly to help forward the Delu|sions of the Prince of Darkness. Men not only can't exercise Faith without some spiritual Light, but they can exercise Faith only just in such Proportion as they have spiritual Light. Men will trust in God no further than they know him: And they can't be in the Exercise of Faith in him one Ace further than they have a Sight of his Fulness and Faithfulness in Exercise. Nor can they have the Exercise of Trust in God, any further 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 Frame, and turning to God: But to exhort Men confidently to trust in God, and so hold up their Hope and Peace, tho' they are not in a gracious Frame, and continue still to be so, is the same Thing in Ef|fect, as to exhort them confidently to trust in God, but not with a gracious Trust: And what is that but a wicked Presumption? It is just so impossible for Men to have a strong or lively trust in God, when they have no lively Exercises of Grace, or sensible christian Experiences, as it is for them to be in the lively Exercises of Grace, without the Exercises of Grace.

'Tis true that it is the Duty of God's People to trust in him, when in Darkness, and tho' they remain still in Darkness, in that Sense, that they ought to trust in God when the Aspects of his Providence are dark, and look as tho' God had forsaken them, and did not hear their Prayers, and many Clouds gather, and many Enemies surround them, with a formidable Aspect, threatning to swallow them up, and all E|vents of Providence seem to be against them, all Circumstances seem to render the Promises of God difficult to be fulfill'd, and God must be trusted out of Sight, i. e. when we can't see which Way it is possi|ble for him to fulfill his Word, every Thing but God's meer Word makes it look unlikely, so that if Persons believe, they must Hope a|gainst Hope. Thus the antient Patriarchs, and Job, and the Psalmist, and Jeremiah, Daniel, Shadrach, Meshech and Abednego, and the Apostle Paul gave Glory to God by trusting in God in Darkness. And we have many Instances of such a glorious victorious Faith in the Eleventh

of the Hebrews. But how different a Thing is this, from trusting 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 In|stance, they may have clear Views of God's Sufficiency and Faith|fulness, and so confidently trust in 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 Sovereignty, Holiness and Alsufficiency, enabling them quietly to submit to him, and exercise a sweet and most encouraging Hope in God's Fulness, when they are not satisfy'd of their own good Estate. But how different Things are these, from confidently trusting in God, without spiritual Light or Experience!

Those that thus insist on Persons living by Faith, when they have no Experience, and are in very bad Frames, are also very 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 what|ever wicked Things they do, because 'tis the great and heinous Sin of Unbelief; and he is the best Man, and puts most Honour upon God, that maintains his Hope of his good Estate the most confidently and immoveably, when he has the least Light or Experience; that is to say, when he is in the worst and wickedest Frame and Way; because, 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 be|lieving that he is in a good Estate? * 1.31 If this be Faith, the Pharisees

had Faith in an eminent Degree; some of which, Christ teaches, committed the unpardonable Sin against the Holy Ghost. The Scrip|ture represents Faith, as that by which Men are brought into a good Estate; and therefore it can't be the same Thing, as believing that they are already in a good Estate. To suppose that Faith consists in Persons believing that they are in a good Estate, is in effect the same Thing, as to suppose that Faith consists in a Person's believing that he has Faith, or in believing that he believes.

Indeed Persons doubting of their good Estate, may in several Res|pects arise from Unbelief. It may be from Unbelief, or because they have so little Faith, that they have so little Evidence of their good Estate: If they had more Experience of the Actings of Faith, and so more Experience of the Exercise of Grace, they would have clearer Evi|dence that their State was good; and so their Doubts would be re|moved. And then their doubting of their State may be from Unbelief thus, When tho' there be many Things that are good Evidences of a Work of Grace in 'em, yet they doubt very much whether they are really in a State of Favour with God, because it is they, those that are so unworthy, and have done so much to provoke God to Anger a|gainst them. Their Doubts in such a Case arise from Unbelief, as they arise from want of a sufficient Sense of, and reliance on the infi|nite Riches of God's Grace, and the Sufficiency of Christ for the Chief of Sinners. They may also be from Unbelief, when they doubt of their State, because of the Mystery of God's Dealings with them: They are not able to reconcile such Dispensations with God's Favour to them: Or when they doubt whether they have any Interest in the Promises, because the Promises from the Aspects of Providence, ap|pear so unlikely to be fulfilled; the Difficulties that are in the Way, are so many and great. Such Doubting arises from want of Depen|dance upon God's Almighty Power, and his Knowledge and Wisdom, as infinitely above theirs. But yet, in such Persons, their Unbelief, and their Doubting of their State, are not the same Thing; tho' one arises from the other.

Persons may be greatly to blame for doubting of their State, on such Grounds as 〈◊〉〈◊〉 last mentioned; and they may be to blame, that they have no more Grace, and no more of the present Exercises and Experiences of it, to be an Evidence to 'em of the Goodness of their State: Men are doubtless to blame for being in a dead carnal Frame; but when they are in such a Frame, and have no sensible Ex|perience of the Exercises of Grace, but on the contrary, are very much under the Prevalence of their Lusts, and an unchristian Spirit, they are not to blame for doubting of their State. 'Tis as impossible, in the Nature of Things, that a holy and christian Hope, should be kept alive, in its Clearness and Strength, in such Circumstances, as it is to keep the Light in the Room, when the Candle is put out; or

to maintain the bright Sun-shine in the Air, when the Sun is gone down. Distant Experiences, when darken'd by present prevailing Lust and Corruption, will never keep alive a gracious Confidence and Assurance; but that Sickens and Decays upon it, as necessarily as a little Child by repeated Blows on the Head with the 〈◊〉〈◊〉. Nor is it at all to be lamented that Persons doubt of their State in such Circumstances; but on the contrary, 'tis desireable and every Way best that they should. 'Tis agreeable to that wise and 〈◊〉〈◊〉 Constitution of Things, which God hath established, that it should be so. For so hath God contrived and constituted Things, in his Dispensations towards his own People, that when their Love decays, and the Exercises of it fail, or become weak, Fear 〈◊〉〈◊〉 arise; 〈◊〉〈◊〉 then they need it to restrain them from Sin, and to exercise 'em to care for the Good of their Souls, and so to stir them up to Watchful|ness & Diligence in Religion: But God hath so order'd that when Love rises, and is in vigorous Exercise, then Fear should vanish, and be driven away; for then they need it not, having a higher and more excellent Principle in exercise, to restrain 'em from Sin, and stir 'em up to their Duty. There are no other Principles, which humane Nature is under the Influence of, that with ever 〈…〉〈…〉|tious, but one of these two, Fear or Love: And therefore, if one of these should not prevail, as the other decay'd, God's People when fallen into dead and carnal Frames, when Love is asleep, would be lan••ntably exposed indeed. And therefore God has wisely ordained, that these two opposite Principles of Love and Fear, should rise and fall, like the two opposite Scales of a Balances when one 〈◊〉〈◊〉, the o|ther sinks. As Light and Darkness, necessarily and unavoidably suc|ceed each other; if Light prevails, so much does Darkness cease, and no more; and if Light decays, so much 〈◊〉〈◊〉 Darkness prevail; so it is in the Heart of a Child of God▪ If divine 〈◊◊〉〈◊◊〉 and falls a|sleep, and Lust prevails, the Light and Joy 〈◊◊〉〈◊◊〉, and dark Fear and Doubting arises; and if on the contrary, divine Love pre|vails, and comes into lively Exercise, this 〈◊〉〈◊〉 in the Brightness of Hope, and drives away black Lust, and Fear with it. Love is the Spirit of Adoption, or the Childlike Principle; if that Slumbers, Men fall under Fear, which is the Spirit of 〈◊〉〈◊〉, of the 〈◊〉〈◊〉 Princi|ple: And 〈◊〉〈◊〉 the contrary. And if 〈◊〉〈◊〉 so, 〈◊◊〉〈◊◊〉 the Spi|rit of Adoption, be carried to a great Height, it quite drives away all Fear, and 〈◊〉〈◊〉 full Assurance; agreeable to that of the Apostle, 1 John 4. 18. There is no Fear in Love, but 〈◊〉〈◊〉 Love 〈◊◊〉〈◊◊〉 Fear. These two opposite Principles of Lust and holy Love 〈◊〉〈◊〉 Hope and Fear into the Hearts of God's Children, in Proportion as they prevail; that is, when left to their own natural Influence, without something adventitious, or accidental intervening; as the Distemper of Melan|cholly,

〈◊〉〈◊〉 Ignorance, Prejudices of Education, wrong Instruc|tion, 〈◊◊〉〈◊◊〉 peculiar Temptations, &c.

〈◊◊〉〈◊◊〉 out by the Spirit of God, no other Way than by the prevailing of Love: 〈◊〉〈◊〉 ever maintained by his Spirit, when Love is ••sleep. At such a Time, in vain is all the Saint's Self-Exa|minations, and poring on past Experience, in order to establish his Peace and 〈◊〉〈◊〉 Assurance. For it is contrary to the Nature of Things, as God hath constituted them, that he should have Assurance at such a 〈◊〉〈◊〉.

〈◊◊〉〈◊◊〉 so, do direct'•• thwart God's wise and gracious Consti|tute 〈◊〉〈◊〉 of Things, 〈◊〉〈◊〉 others to be confident in their 〈◊〉〈◊〉 in 〈◊◊〉〈◊◊〉 under a Notion of Eving by 〈◊〉〈◊〉, and not by 〈…〉〈…〉 God in the Dart, and Eving upon 〈◊〉〈◊〉, and 〈…〉〈…〉 and 〈◊〉〈◊〉 them not to Doubt of their good Estate, 〈…〉〈…〉 be guilty of the dreadful Sin of Unbelief. And it 〈◊◊〉〈◊◊〉 Tendency to establish the most presumptuous Hypocrites, and to 〈◊〉〈◊〉 their ever calling their State in Question, how much forever Wickedness 〈◊〉〈◊〉, and reigns in their Hearts, and prevails in their 〈◊〉〈◊〉 under a N••tion of honouring God, by hoping against 〈◊〉〈◊〉, and 〈◊◊〉〈◊◊〉 in God, when Things look very dark. And doubtless vast has been the 〈◊〉〈◊〉, that has been done this 〈◊〉〈◊〉.

〈◊〉〈◊〉 can't be 〈◊〉〈◊〉 for sake Chirst, an I l••ve on their Experiences of the 〈◊〉〈◊〉 of 〈◊〉〈◊〉, meerly bec••me they take them and 〈…〉〈…〉 for there art no other Evidences that they 〈…〉〈…〉. But then may 〈◊〉〈◊〉 as be said to live up|on their Experiences, when they make a Righteousness of them; and instead of keeping their Fi••e of God's Glory, and Christ's Ex|cellency, they turn their 〈◊◊〉〈◊◊〉 these Objects without them, on to themselves, to entertain their Minds, by viewing their own Attain|ments, and high Experiences, and the great Things they have met 〈◊〉〈◊〉, and are bright and beautiful in their own Eyes, and are rich and 〈◊〉〈◊〉 with Gods, in their own Apprehensions, and think that God has as admiring an Esteem of them, on the same Account, as they have 〈◊〉〈◊〉 themselves: This is living on Experiences, and not on Christ; and is more abominable in the Sight of God, than the gross Immoralities of those who make no Pretences to Religion. But this is a far different Thing from a meer improving Experiences as Evi|dences of an Interest in a glorious Redeemer.

But to return from this Digression, I would mention one Thing more under the general Head that I am upon.

XII. Nothing can be certainly concluded concerning the Nature of religious Affections, 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 determine who are godly, and who are not. For tho' they know experimentally what true Religion is, in the internal Exercises of it; yet these are what they can neither feel, nor see, in the Heart of another * 1.32 There is nothing in others, that comes within their View, but outward Manifestations and Appearances; but the Scrip|ture plainly intimates that this Way of judging what is in Men by outward Appearances, is at best uncertain, and liable to Deceit; 1 Sam. 16. 7. The Lord seeth not as Man seeth; for Man looketh on the outward Appearance, but the Lord looketh on the Heart. Isai. 11. 3. He shall not judge after the Sight of 〈◊◊〉〈◊◊〉, neither reprove after the Hear|ing of his Ears * 1.33 They commonly 〈◊〉〈◊〉 but poor Judges, and dan|gerous 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; as tho' all was open and clear to them. They betray one of these three Things; either that they have had but little Experience; or are Persons of a weak Judgment; or that they have a great Degree of Pride and Self-Confidence, and so Ignorance of themselves. Wise and experienced Men will proceed with great Caution in such an Affair.

When there are many probable Appearances of Piety in others, it is the Duty of the Saints to receive them cordially into their Charity, and to love them and rejoice in them, as their Brethren in Christ Je|sus. But yet the best of Men may be deceived, when the Appearances seem to them exceeding fair and bright, even so as entirely to gain their Charity, and conquer their Hearts. It has been a common Thing in the Church of God, for such bright Professors, that are re|ceived as eminent Saints, among the Saints, to fall away and come to nothing * 1.34. And this we need not wonder at, if we consider the Things that have been already observed; what Things it has been shown, may appear in Men who are altogether graceless. Nothing hinders but that all these Things may meet together in Men, and yet they be without a Spark of Grace in their Hearts. They may have religious Affections of many Kinds together; they may have a Sort of Affec|tion towards God, that bears a great Resemblance of dear Love to him; and so a kind of Love to the Brethren, and great Appearances of Admiration of God's Perfections and Works, and Sorrow for Sin, and Reverence, Submission, Self-Abasement, Gratitude, Joy, religious Longings, and Zeal for the Interest of Religion and the Good of Souls. And these Affections may come after great Awakenings and Convic|tions of Conscience; and there may be great Appearances of a Work of Humiliation; and counterfeit Love and Joy, and other Affections may seem to fellow these, and one another, just in the same Order, that is commonly observable in the holy Affections of true Converts.

And these religious Affections may be carried to a great Height, and may cause Abundance of Tears, yea, may overcome the Nature of those who are the Subjects of them, and may make them affectionate, and fervent, and fluent in speaking of the Things of God, and dispose them to be abundant in it; and may be attended with many sweet Texts of Scripture, and precious Promises, brought with great Im|pression on their Minds; and may dispose them with their Mouths to praise and glorify God, in a very ardent Manner, and fervently to call upon others to praise him, crying out of their Unworthiness, and extolling free Grace. And may, moreover, dispose them to abound in the external Duties of Religion, such as Prayer, hearing the Word preached, Singing, and religious Conference: and these Things attended with a great Resemblance of a christian Assurance, in its greatest Height, when the Saints mount on Eagles Wings, above all Darkness and Doubting. I think it has been made plain, that there may be all these Things, and yet there be nothing more than the com|mon Influences of the Spirit of God, join'd with the Delusions of Sa|tan, 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 Saints Way of talking and of expressing their Affections and Experiences, and a natural Ability and Subtilty in accommodating their Expressions & Manner of speaking to the Dispositions & Notions of the Hearers, and a taking Decency of Expression and Behaviour, formed by a good Education. How great therefore may the Resem|blance be, as to all outward Expressions and Appearances, between an Hypocrite and a true Saint! Doubtless 'tis the glorious Prerogative of the omniscient God, as the great Searcher of Hearts, to be able well to separate between Sheep and Goats. And what an indecent, Self-Exaltation, and Arrogance is it, in poor fallible dark Mortals, to pretend that they can determine and know, who are really sincere and upright before God, and who are not!

Many seem to lay great Weight on that, and to suppose it to be what may determine them with respect to others real Piety, when they not only tell a plausible Story, but when, in giving an Account of their Experiences, they make such a Representation, and speak after such a Manner, that they feel their Talk; that is to say, when their Talk seems to harmonize with their own Experience, and their Hearts are ••uched and affected and delighted, by what they hear them say, and drawn out by it, in dear Love to them. But there is not that Certainty in such Things, and that full Dependance to be had upon them, which many imagine. A true Saint greatly delights in Holi|ness: It is a most beautiful Thing in his Eyes; And God's Work, in savingly renewing and making holy and happy, a poor, and before perishing Soul, appears to him a most glorious Work. No wonder

therefore, that his Heart is touch'd, and greatly affected, when he hears another give a probable Account of this Work, wrought on his own Heart, and when he sees in him probable Appearances of Holi|ness; whether those pleasing Appearances have any Thing real to answer them, or no. And if he uses the same Words, which are commonly made use of, to express the Affections of true Saints, and tells of many Things following one another in an Order, agreeable to the Method of the Experience of him that hears him, and also speaks freely and bold|ly, and with an Air of Assurance: No wonder that the other thinks his Experiences harmonize with his own. And if besides all this, in giving his Relation, he speaks with much Affection; 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 Apostle Paul; these Things will naturally have a powerful Influence, to affect and draw his Hearers Heart, and open wide the Doors of his Charity to|wards him. David speaks as one who had felt Ahithophel's Talk, and had once a sweet Savour and Relish of it. And therefore exceeding great was his Surprise and Disappointment, when he fell; it was al|most too much 〈◊〉〈◊〉 him. Psal. 55. 12, 13, 14. It was not an Enemy—then I could have borne it,—but it was thou, a Man, mine Equal, my Guide, and my Acquaintance; we took sweet Counsel together, and walked unto the House of God in Company.

It is with Professors of Religion, especially such as become so in a Time of out-pouring of the Spirit of God, as it is with the Blossoms in the Spring * 1.35; there are vast Numbers of them upon the Trees, which all look fair and promising; but yet very many of them never come to any Thing. And many of those, that in a little Time wi|ther up, and drop off, and not under the Trees; yet for a while, look as beautiful and gay as others; and not only so, but smell Sweet, and send forth a pleasant Odour: So that we can't, by any of our Senses, certainly distinguish those Blossoms which have in them that secret Vertue, which will afterwards appear in the Fruit, and that in|ward Solidity and Strength which shall enable them to bear, and cause them to be perfected by the hot Summer Sun, that will dry up the others. 'Tis the mature Fruit which comes afterwards, and not the beautiful Colours and Smell of the Blossom, that we must judge by. So new Converts, (professedly so) in their Talk about Things of Re|ligion, may appear fair, and be very favoury, and the Saints may think

they talk feelingly. They may relish their Talk, and imagine they perceive a divine Savour in it; and yet all may come to nothing.

'Tis strange how hardly Men are brought to be contented with the Rules and Directions Christ has given them, but they must needs go by other Rules, of their own inventing, that seem to them wiser and better. I know of no Directions or Counsels which Christ ever deli|vered 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 won't do; but other Ways are found out, which are imagined to be more distinguishing and 〈◊〉〈◊〉 in. And woful have been the mischievous Consequences, 〈◊◊〉〈◊◊〉 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 〈◊〉〈◊〉 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 ordinarily, those who have gone farthest this Way, that have been most highly conceited of their Faculty of discerning, and have appeared most forward, perempt•• and suddenly to deter|mine the State of Mens Souls, have been Hypocrites, who have known nothing of true Religion.

In the Parable of the Wheat and Tares, it is said, Matth. 13. 26. When the Blade was sprang up, and 〈…〉〈…〉 then appeared the Tares 〈◊〉〈◊〉. As tho' the 〈◊〉〈◊〉 were not discerned, nor distinguish|able from the Wheat, 'till then, as Mr. Flavel observes; * 1.36 〈◊〉〈◊〉 men|tions it as an Observation of Jerom's, That Wheat and Tares are so much alike, 'till the Blade of the Wheat comes to bring 〈◊〉〈◊〉 the Ear, that 'tis next to impossible to distinguish them. And then, Mr. Flavel adds,

How difficult so over it be to discern the Difference be|tween Wheat and Tares; yet doubtless the Eye of Sense can much easier discriminate them, than the most quick and piercing Eye of Man, can discern the Difference between special and common Grace. For all saving Graces in the 〈◊〉〈◊〉, have their Counter|feits 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 'tis the Ear or the Fruit which distinguishes the Wheat from the Tares, so this is the true Shibboleth, that he who stands as Judge at the Passages of Jordan, makes use of to distinguish those that shall pass over Jordan into the true Canaan, from those that should be slain at the Passages. For the Hebrew Word Shibboleth, signifies an Ear of Corn. And perhaps the more full Pronounciation of Jepthah's

Friends, Shibboleth, may represent a full Ear with Fruit in it, typify|ing the Fruits of the Friends of Christ, the Antitype of Jephtbab; and the more lean Pronounciation of the Ephraimites his Enemies, may represent their empty Ears, typifying the Show of Religion in Hy|pocrites, without Substance and Fruit. This is agreable to the Doc|trine we are abundantly taught in Scripture, 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 stain, will judge every Man according to his Works.

We seem to be taught the same Things, by the Rules given for the Priests discerning the Leprosy. In many Cases it was impossible for the Priest to determine whether a Man had the Leprosy, or whe|ther he were clean, by the most narrow Inspection of the Appearances that were upon him, 'till 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 knowing the good Estate that others are in, as tho' it were immediately revealed to 'em from Heaven, by their Love flowing out to 'em in an extraordinary Manner. They argue thus, that their Love being very sensible and great, it may be cer|tainly 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: 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 'em, to cause their Love to flow out, in an extraordinary Manner, towards such a Person, as a Child of God; it must needs be that this infallible Spirit, who deceives none, knows that that Person 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 'em, to love those as the Children of God, who they think are the Children of God, and whom they have no Reason to think otherwise of, from all that they can see in them.

Tho' God, who searches the Hearts, knows 'em not to be his Chil|dren. If it be their Duty, then it is Good, and the Want of it Sin; and therefore, surely the Spirit of God may be the Author of it: The Spirit of God, without being a Spirit of Falshood, may in such a Case assist a Person to do his Duty, and keep him from Sin. But then they ar|gue from the uncommon Degree 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 Children of God, from all that they can see in them, to a very great Degree, tho' God, from other Things which he sees, that are out of Sight to them, knows 'em not to be so. 'Tis Men's Duty to love all whom they are bound in Charity to look upon as the Children of God, with a vastly dearer Af|fection than they commonly do. As we ought to love Christ to the utmost Capacity of our Nature, so 'tis our Duty to love those who we think are so near and dear to him as his Members, with an ex|ceeding 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 can't, then the Spirit of God is bound not to help his People to do their Duty in some Instances, because he can't do it without being a Spirit of Falshood. 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 Persons think others are his Children, God may have other Ends in causing their exceedingly endeared Love to flow out to them, besides revealing to them whether their Opinion of 'em be right or no: He may have that merciful End in it, to enable them to do their Duty, and to keep them from that dreadful infinite Evil, Sin. And will they say God shall not show 'em that Mercy in such a Case? If I am at a Distance 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, tho' the Story indeed be not true. And is not God so sove|reign, that he may if he pleases, shew me that Mercy on that Occa|sion, and enable me to do my Duty in a much further Degree than I used to do it, and yet not incur the Charge of Deceitfulness, in con|firming a Falshood?

'Tis exceeding manifest, that Error or Mistake may be the Occa|sion of a gracious Exercise, and consequently a gracious Influence of the Spirit of God, by Rom. 14. 6. He that eateth to the Lord, he eateth, and giveth God Thanks; and he that eateth not to the Lord, he eateth not, and giveth God Thanks. The Apostle is speaking of those, who thro' erroneous and needless Scruples, avoided eating legally unclean Meats.—By this it is very evident, that there may be true Exercises of Grace, a true Respect to the Lord, and particularly, a true Thank|fulness, which may be occasion'd, both by an erroneous Judgment and Practice. And consequently, an Error may be the Occasion of those truly holy Exercises that are from the infallible Spirit of God.

And if so, 'tis certainly too much for us to determine, to how great a Degree the Spirit of God may give this holy Exercise, on such an Occasion.

This Notion, of certainly discerning another's State, by Love flowing out, is not only not founded on Reason or Scripture, but it is anti-scriptural, 'tis against 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 a|gainst the Doctrines of Scripture, which do plainly teach us that the State of others Souls towards God, cannot be known by us, as in Rev. 2. 17. To him that overcometh, will I give to eat of the hidden Manna; and I will give him a white Stone, and in the Stone a new Name written, which no Man knoweth, saving he that receiveth it. And Rom. 2. 29. He is a Jew, which is one inwardly; and Cir|cumcision 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, but of God, the Apostle has Respect to the Insuf|ficiency 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 Cor. 4. 5. Therefore judge nothing before the Time, until the Lord come; who both will bring to Light the hidden Things of Darkness, and will make manifest the Counsels of the Hearts; 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 Judgment: Yea, I judge not mine own self, for I know nothing by my self, 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 confident 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.) V. 18. And were confident that they were Guides of the Blind, and a Light to them which are in Darkness, Instructors of the Foolish, Teachers of Babes; and so took upon them to judge others, see V. 1. and 17, 18, 19, 20.

And how arrogant must the Notion he, that they have, who ima|gine they can certainly know others Godliness, when that great Apostle Peter pretends not to say any more concerning Si••••anus, than that he was a faithful Brother, as he supposed; 1 Pet. 5. 12. Tho' this Sylvanus appears to have been a very eminent Minister of Christ, and an Evan|gelist, and a famous Light in God's Church at that Day, and an inti|mate Companion of the Apostles. See 2 Cor. 1. 19. 1 Thes. 1. 1. and 2 Thes. 1. 1.

PART III.

Shewing what are distinguishing Signs of truly gracious and holy Affections.

_I COME now to the SECOND Thing appertaining to the Trial of religious Affections, which was pro|posed, viz. To take notice of some Things, where|in those Affections that are spiritual and gracious, do differ from those that are not so.

But before I proceed directly to the distinguish|ing Characters, 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 Signs of gracious Affections, as shall be sufficient to enable any certainly to distinguish true Affection from false in others; or to determine positively which of their Neighbours are true Professors, and which are Hypo|crites. In so doing, I should be guilty of that Arrogance which I have been condemning. Tho' it be plain that Christ has given Rules to all Christians, to enable 'em to judge of Professors of Reli|gion, whom they 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 tho' it be also be|yond 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 appertaining to their spiritual

and eternal State; yet, 'tis also evident, that it was never God's De|sign to give us any Rules, by which we may certainly know, who of our Fellow-Professors are his, and to make a full and clear Sepa|ration between Sheep and Goats: But that on the Contrary, it was God's Design to reserve this to himself, as his Prerogative. And therefore no such distinguishing Signs as shall enable Christians or Ministers to do this, are ever to be expected to the World's End: For no more is ever to be expected from any Signs, that are to be found in the Word of God, or gathered from it, than Christ design|ed them for.

2. No such Signs are to be expected, that shall be sufficient to ena|ble those Saints certainly to discern their own good Estate, who are very low in Grace, or are such as have much departed from God, and are fallen into a dead, carnal and unchristian Frame. It is not a|greable to God's Design (as has been already observed) that such should know their good Estate: Nor is it desirable that they should; but on the contrary, every Way best that they should not; and we have Reason to bless God, that he has made no Provision that such should certainly know the State that they are in, any other Way, than by first coming out of the ill Frame and Way they are in.

Indeed it is not properly thro' the Defect of 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, can't certainly know their good Estate by them. For the Rules in themselves are certain and infallible, and every Saint has, or has had those Things in him|self, which are sure Evidences of Grace; for every, even the least Act of Grace is so. But it is thro' his Defect to whom the Signs are gi|ven. 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 certainly that he has true Grace, by the best Signs and Rules which can be given him. First, A Defect in the Object, or the Qualifica|tion to be view'd and examin'd. I don't mean an essential Defect; because I suppose the Person to be a real Saint; but a Defect in De|gree: Grace being very small, cannot be clearly and certainly dis|cerned and distinguished. Things that are very small, we can't clear|ly discern their Form, or distinguish them one from another; tho', as they are in themselves, their Form may be very different. There is doubtless a great Difference between the Body of Man, and the Bodies of other Animals, in the first Conception in the Womb: But yet if we should view the different Embryos, it might not be possible for us to discern the Difference, by reason of the imperfect State of the Ob|ject; but as it comes to greater Perfection, 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 Vultures, when they first come out of the Egg, is not so evident; but as they grow to their Perfection, 'tis exceeding great and manifest. Ano|ther Defect attending the Grace of those I am speaking, is its being mingled with so much Corruption, which clouds and hides it, and makes it impossible for it certainly to be known. Tho' different Things that are before us, may have in themselves many Marks tho|roughly distinguishing them one from another; yet if we see them only in a thick Smoke, it may nevertheless be impossible to distinguish them. A fix'd Star is easily distinguishable from a Comet, in a clear Sky; but if we view them thro' 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, There is in such a Case a Defect in the Eye. As the Feebleness of Grace and Prevalence of Corruption, obscures the Ob|ject; 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 Colours from those which properly belong to them, and like many other Distempers, that put the Mouth out of Taste, so as to disenable from distinguishing good and wholesome Food from bad, but every Thing tastes bitter. Men in a corrupt and carnal Frame, have their spiritual Senses in but poor ••light for judging and distinguishing spiritual Things.

For these Reasons, no Signs that can be given, will actually satisfy, Persons in such a Case: Let the Signs that are given, be never so good and infallible, and clearly laid down, they will not serve them. It is like giving a Man Rules, how to distinguish visible Objects in the dark: The Things themselves may be very different, and their Diffe|rence may be very well and distinctly described to him; yet all is in|sufficient to enable him to distinguish them, because he is in the dark. And therefore many Persons in such a Case spend Time in a fruitless Labour, 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 expec|ted 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 accursed Thing is to be destroyed from their Camp, and 〈◊〉〈◊〉 to be slain; and 'till this be done they will be in Trouble. 'Tis not God's Design that Men should obtain Assurance in any o|ther Way, than by mortifying Corruption, and encreasing in Grace, and obtaining the lively Exercises of it. And altho' Self-Examination be a Duty of great Use and Importance, and by no Means to be neg|lected;

yet it is not the principal Means, by which the Saints do get Satisfaction of their good Estate. Assurance is not to be obtain'd 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 to|wards the Mark for the Prize of the high Calling of God in Christ Je|sus; if by any Means he might attain unto the Resurrection of the Dead. And it was by this Means chiefly that he obtain'd Assurance, 1 Cor. 9. 26. I therefore so run, as not uncertainly. He obtain'd 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 Examination. Giving all Diligence to grow in Grace, by adding to Faith, Vertue, &c. is the Direction that the Apostle Peter gives us, for making our Calling and Election sure, and having an Entrance ministred to us abundantly, into Christ's everlasting Kingdom; signifying to us, that without this, our Eyes will be dim, and we shall be as Men in the Dark, and cannot plainly see Things past or to come, either the Forgiveness of our Sins past, or our hea|venly Inheritance that is future, and far off, 2 Pet. 1. 5,—11. * 1.37

Therefore, tho' good Rules to distinguish true Grace from Coun|terfeit, may tend to convince Hypocrites, and be of great Use to the Saints, in many Respects; and among other Benefits, may be very useful to them to remove many needless Scruples, and establish their Hope; yet I am far from pretending to lay down any such Rules, as shall be sufficient of themselves, without other Means, to enable all true Saints to see their good Estate, or as supposing they should be the principal Means of their Satisfaction.

3. Nor is there much Encouragement, in the Experience of pre|sent or past Times, to lay down Rules or Marks to distinguish be|tween true and false Affections, in Hopes of convincing any conside|rable 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 Ex|periences

and Privileges. Such Hypocrites are so conceited of their own Wisdom, & so blinded & harden'd with a very great Self-Righteousness, (but very subtil and secret, under the Disguise of great Humility) and so invinceable a Fondness of their pleasing Conceit, of their great Exaltation, that it usually signifies nothing at all, to lay before them the most convincing Evidences of their Hypocrisy. Their State is indeed deplorable, and next to those that have committed the unpar|donable Sin. Some of this Sort of Persons seem to be most out of the Reach of Means of Conviction and Repentance. But yet the laying down good Rules may be a Means of preventing such Hypo|crites, and of convincing many of other Kinds of Hypocrites: And God is able to convince even this Kind, and his Grace is not to be limited, nor Means to be neglected. And 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 Religion's becoming more pure, and like Gold tried in the Fire.

Having premised these Things, I now proceed directly to take no|tice of those Things in which true religious Affections are distinguish|ed from false.

1. Affections that are truly spiritual and gracious, do arise from those Influences and Operations on the Heart, which are spiritual, super-natural and divine.

I will explain what I mean by these Terms, whence will appear 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 sanctified by the Spirit of God, are in the new Testament called spiritual Persons. And their being spiritual is spoken of as their peculiar Character, and that wherein they are distinguished from those who are not sanctified. This is evident because those who are spiritual are set in Opposition to natural Men, and carnal Men. Thus the spiritual Man, and the natural Man, are set in Opposition one to another; 1 Cor. 2. 14, 15. The natural Man receiveth not the Things of the Spirit of God, for they are Foolishness unto him; neither can be know them; because they are spiritually discerned. But he that is spiritual judgeth all Things. The Scripture explains it self 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, Verse 4. of his Epistle, says, Verse 19. These are sensual, having not the Spirit. This the Apostle gives as a Reason why they behaved themselves in such a wicked Manner as he had described. Here the Word translated sensual, in the Original is 〈in non-Latin alphabet〉〈in non-Latin alphabet〉; which is the very same, which in those Verses in 1 Cor. Chap. 2. is translated natural. In

the like Manner, in the Continuation of the same Discourse, in the next Verse but one, spiritual Men are opposed to carnal Men; which the 〈…〉〈…〉 shews mean the same, as spiritual Men and 〈…〉〈…〉 in the 〈◊〉〈◊〉 Verses; 〈◊〉〈◊〉, 〈◊〉〈◊〉 not 〈…〉〈…〉 spiritual but as unto carnal; i. e. as in a great Mea|sure 〈◊◊〉〈◊◊〉. 〈◊〉〈◊〉 by carnal the Apostle means corrupt and un|〈…〉〈…〉 only 〈◊〉〈◊〉, by Rom. 7. 25. and 8. 1, 4. 5. 6, 〈…〉〈…〉 in these Texts, he intended 〈◊〉〈◊〉; 〈…〉〈…〉 spiritual, which is opposed there to, is 〈…〉〈…〉 and 〈◊〉〈◊〉.

And 〈◊◊〉〈◊◊〉 are called spiritual in Scripture, so we also find that there are certain Properties, Qualities, and Principles, that have 〈…〉〈…〉 given them. So we read of a spiritual Mind, 〈◊◊〉〈◊◊〉 and spiritual Wisdom, Col. 1. 9. And of spiritual 〈…〉〈…〉.

Now 〈◊◊〉〈◊◊〉 that the Epithet spiritual, in th••se and other parallel Texts of the new Testament, is not used to signify 〈◊〉〈◊〉 Relation of Persons or Things to the Spirit or Soul of Man, as the spi|ritual Part: 〈◊〉〈◊〉 are not said to be spiritual, because they have their Seat in the Soul, and not in the Body: For there are some Proper|ties 〈◊〉〈◊〉 the Scripture calls 〈◊〉〈◊〉 or 〈◊〉〈◊〉, which have their 〈◊◊〉〈◊◊〉 much in the Soul, as these Properties that are called spiritual. Thus it is with Pride and Self-righteousness, and a Man's trusting to his own Wisdom, which the Apostle calls 〈◊〉〈◊〉; Col. 2. 18. Nor are Things called 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. 2. But it is with Relation to the Holy Ghost, or Spirit of God, that Persons or Things are termed spiritual, in the New-Tes|tament. Spirit, as the Word is used to signify the third Person in the Trinity, is the Substantive, of which is formed the Adjective spiritual, in the holy Scriptures. Thus Christians are called spiritual Persons, because they are born of the Spirit, and because of the In|dwelling and holy Influences of the Spirit of God in them. And Things are called spiritual as related to the Spirit of God; 1 Cor. 2. 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 Apostle himself expresly 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 ap|parent

by viewing the whole Context. Again, Rom. 8. 6. To be car|nally minded is Death: But to be spiritually minded is Life and Peace. The Apostle explains what he means by being carnally and spiritually minded, in what follows in the 9th Verse, and shews that by being spiritually minded, he means a having the Indwelling and holy Influ|ences of the Spirit of God in the Heart. But ye are not in the 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 evi|dent by all the Context. But Time would fail to produce all the Evidence there is of this, in the New-Testamen.

And it must be here observed, that altho' it is with Relation to tho 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 ordinarily 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 spiritual Men is meant godly Men, in Opposition to natural, carnal and unsanctify'd Men. And it is most plain, that the Apostle by spi|ritually minded, Rom 8. 6. means graciously minded. And tho' the extraordinary Gifts of the Spirit, which natural Men might have, are sometimes called spiritual, because they are from the Spirit; ye, na|tural Men, whatever Gifts of the Spirit they had, were not, 〈◊〉〈◊〉 the usual Language of the New-Testament, called spiritual Persons. For it was not by Men's having the Gifts of the Spirit, but by their having the Vertues of the Spirit, that they were called spiritual; as is appa|rent, by Gal. 6. 1. Brethren, if any Man be overtaken in a Fault, ye which are spiritual restore such an one in the Spirit of Meekness. Meek|ness is one of those Vertue which the Apostle had just spoken of, in the Verses next preceeding, shewing what are the Fruits of the Spirit. Those Qualifications are said to be spiritual in the Language of the New-Testament, which are truly gracious and holy, and peculiar to the Saints.

Thus when we read of spiritual Wisdom and Understanding (as in Col. 1. 9. We desire that ye may be filled with the Knowledge of his Will, in all Wisdom and spiritual Understanding.) Hereby is intend|ed that Wisdom which is gracious, and from the sanctifying Influ|ences of the Spirit of God. For doubtless, by spiritual Wisdom, is meant that which is opposite to what the Scripture calls natural Wis|dom; 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. 3. 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. 2. 14.

So that altho' natural Men may be the Subjects of many Influences of the Spirit of God, as is evident by many Scriptures, as Numb. 24 2. 1 Som. 10. 10. and 11. 6. and 16. 14. 1 Cor. 13. 1, 2, 3. Heb. 6. 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, Qualities or Affections, that are from the Influence of the Spirit of God upon 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 Hearts, as a Prin|ciple of new Nature, or as a divine supernatural Spring of Life and Action. The Scriptures represent the Holy Spirit, not only as moving, and occasionally influencing the Saints, but as dwelling in them as his Temple, his proper Abode, and everlasting Dwelling-|Place; 1 Cor. 3. 16. 2 Cor. 6. 16. John 14. 16, 17. And he is represented as being there so united 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 living in them, Gal. 2. 20. Christ by his Spirit not only is in them, but lives in them; and so that they live by his Life; so is his Spirit united to them, as a Prin|ciple of Life in them; they don't only drink living Water, but this living Water becomes a Well or Fountain of Water, in the Soul, springing up into spiritual and everlasting Life, John 4. 14. and thus becomes a Principle of Life in them; this living Water, this Evangelist himself explains to intend the Spirit of God, Chap. 7. 38, 39. The Light of the Sun of Righteousness don't only shine upon them, but is so communicated to them that they shine also, and become little Images of that Sun which shines upon them; the Sap of the true Vine is not only conveyed into them, as the Sap of a Tree may be conveyed into a Vessel, but is conveyed as Sap is from a Tree into one of it's living Branches, where it becomes a Principle of Life. The Spirit of God being thus communicated and united to the Saints, they are from thence properly denominated from it, and are called spiritual.

On the other Hand, tho' the Spirit of God may many Ways influ|ence natural Men; yet because it is not thus communicated to them, as an indwelling Principle, they don't derive any Denomination or Character from it; for there being no Union it is not their own. The Light may shine upon a Body that is very dark or black; and tho' that Body be the Subject of the Light, yet, because the Light becomes no Principle of Light in it, so as to cause the Body to shine, hence that Body don't properly receive its Denomination from it, so

as to be called a lightsome Body. So the Spirit of God acting upon the Soul only, without communicating it self to be an active Principle in it, can't denominate it spiritual. A Body that continues black, may be said not to have Light, tho' the Light shines upon it; so na|tural Men are said yet to have the Spirit, Jude 19. se••sual, or natural (as the Word is elsewhere render'd) having not the Spirit.

2. Another Reason why the Saints and their Vertues are called spiritual, (which is the principal Thing) is that the Spirit of God, dwelling as a vital Principle in their Souls, there produces those Effects wherein he exerts and communicate himself in his own 〈◊〉〈◊〉 Nature. Holiness 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 Nature of the Holy Spirit, as Heat is the Nature of Fire, or Sweetness was the Nature of that holy 〈◊◊〉〈◊◊〉, which was the principal Type of the Holy Ghost in the Mesaick 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 Soul a Partaker of God's Beau|ty and Christ's Joy, so that the Saint has truly Fellowship 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 divine Holiness, as much as 'tis 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 as nothing to it in Degree. Therefore Christ says, John 3. 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 spiritual Nature; after the same Manner as that which is born of the Flesh is Flesh, or that which is born of corrupt Nature is corrupt Nature.

But the Spirit of God never Influences the Minds of natural Men after this Manner. Tho' he may influence them many Ways, yet he never, in any of his Influences, communicates himself to them in his own proper Nature. Indeed he never acts disagreably to his Nature, either on the Minds of Saints or Sinners: But the Spirit of God may act upon Men agreably 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 agreable to his Nature, and yet may not 〈◊〉〈◊〉 communicate himself in his proper Nature in the Ef|fect of that Action. Thus, for Instance, the 〈…〉〈…〉 moved

upon the Face of the Waters, and there was nothing disagreable 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 Minds of Men many Ways, and not communicate himself any more than when he acts on inanimate Things.

Thus not only the Manner of the Relation of the Spirit, who is the Operator, to the Subject of his Operations, is different; as the Spirit operates in the Saints, as dwelling in them, as an abiding Principle of Action, whereas he doth not so operate upon Sinners; but the Influ|ence and Operation itself is different, and the Effect wrought exceeding different. So that not only the Persons are called spiritual, as having the Spirit of God dwelling in them; but those Qualifications, Affec|tions 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: 'Tis a spiritual Work in this high Sense; and there|fore above all other Works is peculiar to the Spirit of God. There is no Work so high and excellent; for there is no Work wherein God does so much communicate himself, and wherein the meer 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 divine Nature, 2 Pet. 1. 4. and having God dwelling in them, and they in God, 1 John 4. 12, 15, 16. and Chap. 3. 21. and having Christ in them, John 17. 21. Rom. 8. 10. being the Temples of the living God, 2 Cor. 6. 16. living by Christ's Life, Gal. 2. 20. being made Partakers of God's Holiness, Heb. 12. 10. having Christ's Love dwelling in them, John 17. 26. having his Joy fulfilled in them, John 17. 13. seeing Light in God's Light, and being made to drink of the River of God's Pleasures, Psal. 36. 8, 9. having Fellowship with God, or communi|cating and partaking with him (as the Word signifies) 1 John 1. 3. Not that the Saints are made Partakers of the Essence of God, and so are Godded with God, and Christed with Christ, according to the abominable and blasphemous Language and Notions of some Hereticks; but, to use the Scripture Phrase, they are made Partakers of God's Fullness, Eph. 3. 17, 18, 19. John 1. 16. that is, of God's spi|ritual Beauty and Happiness, according to the Measure and Capacity of a Creature; for so it is evident the Word Fullness signifies in Scrip|ture Language. Grace in the Hearts of the Saints, being therefore the most glorious Work of God, wherein he communicates of the Good|ness of his 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 ma•••• the Creature Partaker of the divine Nature. (the Spirit of God communicating it self in its own proper Nature) This is what I mean by those Influences that are divine, when I say that truly gracious Affections do arise from those Influences that are spiritual and di|vine.

The true Saints only have that which is spiritual; others have nothing which is divine, in the Sense that has been spoken of. They not only have not these Communications of the Spirit of God in so high a Degree as the Saints, but have nothing of that Nature or Kind. For the Apostle James tells us, that natural Men have not the Spirit; and Christ teaches the Necessity of a New-Birth, or a being born of the Spirit, from this, that He that is born of the Flesh, has only Flesh, and no Spirit, John 3. 6. They have not the Spirit of God dwelling in them in any Degree; for the Apostle teaches, that all who have the Spirit of God dwelling in them are some of his, Rom. 8. 9, 10, 11. And an having the Spirit of God is spoken of as a certain Sign that Persons shall have the eternal Inheritance; for 'tis spoken of as the Earnest of it, 2 Cor. 1. 22. and 5. 5. Eph. 1. 24. and an having any Thing of the Spirit is mentioned as a sure Sign of being in Christ, 1 John 4. 13. Hereby know we that we dwell in him, because he hath given us of his Spirit. Ungodly Men, not only han't so much of the divine Nature as the Saints, but they are not Partakers of it; which implies that they have nothing of it; for a being Partaker of the di|vine Nature is spoken of as the peculiar Priviledge of the true Saints, 2 Pet. 1. 4. Ungodly Men are not Partakers of God's Holiness, Heb. 12. 10. A natural Man has no Experience of any of those Things that are spiritual: The Apostle teaches us that he is so far from it, that he knows nothing about them, he is a perfect Stranger to them, the Talk about such Things is all Foolishness and Nonsense to him, he knows not what it means, 1 Cor. 2. 14. The natural Man receiveth not the Things of the Spirit of God; for they are Foolish|ness to him; neither can he know them; because they are spiritually dis|cerned. And to the like Purpose Christ teaches us that the World is wholly unacquainted with the Spirit of God, John 14. 17. Even the Spirit of Truth, when the World cannot receive; because it seeth him not, neither knoweth him. And 'tis further evident, that natural Men have nothing in them of the same Nature with the true Grace of the Saints, because the Apostle teaches us that those of them who go fur|thest in Religion, have no Charity, or true christian Love, 1 Cor. Chap. 13. So Christ elsewhere reproves the Pharisees, those high Pretenders to Religion, that they had not the Love of God in them, John 5. 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 1. 3. together with Verse 6, 7. and 1. Cor. 1. 8, 9. And the Scripture speaks of the

actual Being of a gracious Principle in the Soul, tho' in its first be|ginning, as a Seed there planted, as inconsistent with a Man's being a Sinner, 1 John 3. 9. And natural Men are represented in Scripture as having no spiritual Light, no spiritual Life, and no spiritual Being; and therefore Conversion is often compared to opening the Eyes of the Blind, raising the Dead, and a Work of Creation, (wherein Crea|tures are made entirely new) and becoming new born Children.

From these Things it is evident, that those gracious Influences which the Saints are the Subjects of, & the Effects of God's Spirit which they experience, are entirely above Nature, altogether of a different Kind from any Thing that Men find within themselves by Nature, or only in the Exercise of natural Principles; and are Things which no Improvement of those Qualifications, or Principles that are natural, no advancing or 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 Affec|tions which are wrought in the Minds of the Saints, thro' 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 Minds 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 Circum|stances, but in its whole Nature, and that which could be produced by no exalting, varying or compounding of 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, con|scious Thing; then doubtless something entirely new is felt, or per|ceived, or thought; or, which is the same Thing, there is some new Sensation or Perception of the Mind, which is entirely of a new Sort, and which could be produced by no exalting, varying or compound|ing of that Kind of Perceptions or Sensations which the Mind had before; or there is what some Metaphysicians call a new simple 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 Exercises. 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 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 something is perceived by a true 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 them, by na|tural Men, as the sweet Taste of Honey is diverse from the Ideas Men get 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 Man|ner 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 often in Scripture compared to the giving a new Sense, giving Eyes to see, and Ears to hear, unstopping the Ears of the Deaf, and open|ing the Eyes of them that were born Blind, and turning from Dark|ness unto Light. And because this spiritual Sense is immensely the most noble and excellent, and that without which all other Principles of Perception, and all our Faculties are useless and vain; therefore the giving this new Sense, with the blessed Fruits and Effects of it in the Soul, is compared to a raising the Dead, and to a new Creation.

This new spiritual Sense, and the new Dispositions that attend it, are no new Faculties, but are new Principles of Nature. I use the Word Principles, for want of a Word of a more determinate Signifi|cation. By a Principle of Nature in this Place, I mean that Foun|dation which is laid in Nature, either old or new, for any particular Manner or Kind of Exercise of the Faculties of the Soul; or a natu|ral Habit or Foundation for Action, giving a Person Ability & Disposition to exert the Faculties in Exercises of such a certain Kind; so that to ex|ert the Faculties in that Kind of Exercises, may be said to be his Nature. So this new 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. So that new holy Dispositions of Heart that attends this new Sense, is not a new Faculty of Will, but a Foundation laid in the Nature of the Soul, for a new Kind of Exercises of the same Faculty of Will.

The Spirit of God, in all his Operations upon the Minds of natural Men, only moves, impresses, assists, improves, or some Way acts up|on natural Principles; but gives no new spiritual Principle. Thus when the Spirit of God gives a natural Man Visions, as he did Baiaam, he only impresses a natural Principle, viz. the Sense of seeing, imme|diately exciting Ideas of that Sense; but he gave no new Sense; nei|ther was there any Thing supernatural, spiritual or divine in it. So if the Spirit of God 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 and Colours, 'tis only exciting Ideas of the same Kind that he has by natural Principles and Senses. So if God reveals to any natural Man, any secret Fact; as for Instance, some|thing that he shall hereafter see or hear; this is not infusing or exerci|sing any new spiritual Principle, or giving the Ideas of any new spiri|tual Sense; 'tis 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 of Sinners, he only assists natural Principles to do the same Work to a great|er Degree, which they do of themselves by Nature. Thus the Spirit of God by his common Influences may assist Men's natural Ingeniosity, as he assisted Bezaleel and Aboliah in the curious Works of the Taber|nacle: so he may assist Mens natural Abilities in political Affairs, and improve their Courage, and other natural Qualifications; as he is said to have put his Spirit on the seventy Elders, & 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 about the Doctrines of Religion, and may greatly advance the Clearness of their Apprehen|sions and Notions of Things of Religion 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 na|turally 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 Con|sciences to do this in a greater Degree, helps Conscience against the stupifying Influence of worldly Objects and their Lusts. And so there are many other Ways might be mention'd wherein the Spirit acts upon, assists and moves natural Principles; but after all, 'tis no more than Nature moved, acted and improved; here is nothing su|pernatural 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 excellent 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 Sensation 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 Man|ner of Idea of, (agreeable to 1 Cor. 2. 14.) and conceives of no more than a Man without the Sense of Tasting can conceive of the sweet Taste of Honey, or a Man without the Sense of Hearing can conceive of the Melody of a Tune, or a Man born Blind can have a Notion of the Beauty of the Rainbow.

But here two Things must be observed in order to the right Under|standing of this.

1. On the one Hand it must be observed, that not every Thing which in any Respect appertains to spiritual Affections, is new and entirely different from what natural Men can conceive of, and do ex|perience; some Things are common to gracious Affections with o|ther Affections; many Circumstances, Appendages and Effects are common. Thus a Saint's Love to God has a great many Things appertaining to it, which are common with a Man's natural Love to a near Relation: Love to God makes a Man have Desires of the Ho|nour of God, and a Desire to please him; so does a natural Man's Love to his Friend make him desire his Honour, and desire to please him: Love to God causes a Man to delight in the Thoughts of God, and to delight in the Presence of God, and to desire Conformity to God, and the Enjoyment of God; and so it is with a Man's Love to his Friend; and many other Things might be mention'd which are common to both. But yet that Idea which the Saint has of the Love|liness of God, and that Sensation, and that Kind of Delight he has in that View, which is as it were the Marrow and Quintessence 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 to be common, there is something peculiar: Both spiritual Love and Natural, cause Desires after the Object beloved; but they ben't 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 na|tural Desires: Both spiritual Love and natural Love are attended with Delight in the Object beloved; but the Sensations of Delight are not the same, but entirely and exceedingly diverse. Natural Men may have Conceptions of many Things about spiritual Affections; but there is something in them which is as it were the Nucleus, or Kernel of them, that they have no more Conceptions of, than one born blind has of Colours.

It may be clearly illustrated by this: We will suppose two Men; one is born without the Sense of Tasting, the other has it; the latter loves Honey, and is greatly delighted in it because he knows the sweet Taste of it; the other loves certain Sounds and Colours: The Love of each has many Things that appertain to it, which is common; it causes both to Desire and Delight in the Object beloved, and causes Grief when it is absent, &c.—: But yet, that Idea or Sensation which he who knows the Taste of Honey, has of its Excellency and Sweet|ness, 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 from any Thing that the other can conceive of; tho' they both delight 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 it's pleasant Colours, but knows it's sweet Taste; the other, perfectly ignorant of this, loves it only for its beautiful Colours: There are many Things seem, in some Respect, to be common 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 Difference between the Love of a natural Man and 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 Persons, are in themselves vastly more di|verse, than the different Kinds of Excellency perceived in delicious Fruit, by a 〈◊〉〈◊〉 and a 〈◊〉〈◊〉 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 not conceive of; and yet what he experiences be nothing like the Exercises of a Principle of new Nature, or the Sensations of a new spiritual Sense: His Affections may be very new, by extraordinarily moving natural Principles, in a very new Degree, and with a great many new Circumstances, and a new Co-operation of natural Affec|tions, and a new Composition of Ideas; this may be from some extra|ordinary powerful Influence of Satan and some great Delusion; but there is nothing but Nature extraordinarily acted. As if a poor Man, that had always dwelt in a Cottage, and had never looked beyond the obscure Village where he was born, should in a Jest, be taken to a magnificent City and Prince's Court, and there arrayed in princely Robes, and set in the Throne, with the Crown Royal on his Head, Peers and Nobles bowing 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, would in many Respects be very new, and such as he had no Imagination of before; but all is no more, than only extraordinarily raising and exciting natural Principles, and newly exalting, varying and compounding such Sort of Ideas, as he has by Nature; here is nothing like giving him a new Sense.

Upon the Whole, I think it is clearly manifest, that all truly gra|cious Affections do arise from special and peculiar Influences of the Spirit, working that sensible Effect or Sensation in the Souls of the Saints, which are entirely different from all that it is possible a natu|ral Man should experience, not only different in Degree and Circum|stances, but different in its whole Nature: So that a natural Man not only cannot experience that which is individually the same, but can't experience any thing but what is exceeding diverse, and im|mensely

below it, in its Kind; and that which the Power of Men or Devils 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 Im|portance and Use, evidently to discover and demonstrate the Delu|sions of Satan, in many Kinds of false religious Affections, which Multitudes are deluded by, and probably have been in all Ages of the christian Church; and to settle and determine many Articles of Doc|trine, concerning the Operations of the Spirit of God, and the Na|ture of true Grace.

Now therefore, to apply these Things to the Purpose of this Dis|course.

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, or of the Nature of true Grace. Tho' such Things may attend what is spiritual, and be mixed with it, yet in themselves they have nothing that is spiritual, nor are they any Part of gracious Experience.

Here, for the Sake of the common People, I will explain what is intended by Impressions on the Imagination, and imaginary Ideas. The Imagination is that Power of the Mind, whereby it can have a Con|ception, or Idea of Things of an external or outward Nature, (that is, of such Sort of Things as are the Objects of the outward Senses) when those Things are not present, and ben't perceived by the Senses. It is called Imagination from the Word Image; 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. All such Kind of Things as we perceive by our five external Senses, Seeing, Hearing, 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 don't really see, hear, smell, taste, nor feel them; that is to have an Imagination of them, and these Ideas are imaginary Ideas: And when such Kind of Ideas are strongly impress'd 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 Imagination. Thus Colours, and Shapes, and a Form of Countenance, they are outward Things; be|cause they are that Sort of Things which are the Objects of the out|ward Sense of Seeing: And therefore when any Person has in his Mind a lively Idea of any Shape, or Colour, 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 Light, and so is an Imagi|nation. 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 of such Kind of Things as we sometimes perceive by our bodily Eyes. And when we have the Ideas of that Kind of Things which we perceive by any of the other Senses, as of any Sounds or Voices, or Words spoken; this is only to have Ideas of outward 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 impress'd, almost as if they were really heard with the Ears, this is to have 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 Smelling, Tasting and Feeling.

Many who have had such Things have very ignorantly supposed them to be of the Nature of spiritual Discoveries. They have had lively Ideas of some external Shape, and beautiful Form of Counte|nance; and this they call spiritually seeing Christ. Some have had impress'd upon them Ideas of a great outward Light; and this they call a spiritual Discovery of God's or Christ's Glory. Some have had Ideas of Christ's hanging on the Cross, and his Blood running from his Wounds; and this they call a spiritual Sight of Christ crucify'd, 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 live|ly Ideas of Heaven, and of Christ on his Throne there, and shining Ranks of Saints and Angels; and this they call seeing Heaven open'd to them. Some from Time to Time have had a lively Idea of a Person of a beautiful Countenance smiling 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 Evi|dence that these Things are spiritual Discoveries, and that they see them spiritually, because they say they don't see these Things with their bodily Eyes, but in their Hearts; for they can see them when their Eyes are shut. And in like Manner, the Imaginations of some have been impress'd with Ideas of the Sense of Hearing; they have had Ideas of Words, as if they were spoke to them; sometimes they are the Words of Scripture, and sometimes other Words: They have had Ideas of Christ's speaking comfortable Words to them. These Things they have called having the inward Call of Christ, hearing the Voice of Christ spiritually in their Hearts, having the Witness of the Spirit, and the inward Testimony of the Love of Christ, &c.—

The common, and less considerate and understanding Sort of Peo|ple, are the more easily led into Apprehensions that these Things are spiritual Things, because spiritual Things being invisible, and not Things that can be pointed forth with the Finger, we are forced to use figurative Expressions in speaking of them, and to borrow Names from external and sensible Objects to signify them by. Thus we call

a clear Apprehension of Things spiritual by the Name of Light; and 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 Perswasion of the Will, by the Word of Christ in the Gospel, we signify by spiritually hearing the Call of Christ: And the Scripture it self abounds with such like figurative Expressions. Persons hearing these often used, and having press'd upon them the Necessity of having their Eyes open'd, and having a Discovery 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 open'd, now Christ has disco|vered himself to them, and they are his Children; and hence are ex|ceedingly affected and elevated with their Deliverance and Happiness, and many Kinds of Affections are at once set in a violent Motion in them.

But it is exceeding apparent that such Ideas have nothing in them which is spiritual and divine, in the Sense wherein it has been demon|strated that all gracious Experiences are spiritual and divine. These external Ideas are in no wise of such a Sort, that they are entirely, and in their whole Nature diverse from all that Men have by Nature, perfectly different from, and vasily above any Sensation which 'tis 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 inferiour Powers of the humane Nature; they are meerly Ideas of external Objects, or Ideas of that Nature, of the same outward sensitive Kind; the same Sort of Sen|sations 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, mise|rable Notion of spiritual Sense, to suppose that 'tis only a conceiving or imagining that Sort of Ideas which we have by our animal Senses, which Senses the Beasts have in as great Perfection as we; it is, as it were, a turning Christ, or the divine Nature in the Soul, into a meer Animal. There is nothing wanting in the Soul, as it is by Nature, to render it incapable 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 Colours and Sounds when they are absent, and as capable as a regenerate Man is: So there is nothing supernatural in them. And 'tis known by abundant Experience, that 'tis not the advancing or perfecting humane Nature, which makes Persons more capable of having such lively and strong imaginary Ideas, but that on the contrary, the Weakness of Body and Mind, and Dis|tempers

of Body, makes Persons abundantly more susceptive of such Impressions * 1.38.

As to a truly spiritual Sensation, not only is the Manner of its co|ming 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 〈◊〉〈◊〉 to these external Ideas, tho' the Way of their coming into the Mind 〈◊〉〈◊〉 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 of Christ hanging on the Cross, and shedding his Blood, is no better in it self, than the external Idea that the Jews his Enemies had, who stood round his Cross and saw this 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 external Glory of the Lord at Mount Sinai, when they saw it with bodily Eyes; or any better than that Idea which Millions of cursed Reprobates will have of the external Glory of Christ at the Day of Judgment, who shall see, and have a very lively Idea of ten thousand Times greater external Glory of Christ, than ever yet was conceived in any Man's Imagination * 1.39; yea, the

Image of Christ, which Men conceive in their Imaginations, is not in its own Nature, of any superiour Kind to the Idea the Papists con|ceive of Christ, by the beautiful and affecting Images of him which they see in their Churches; (tho' the Way of their receiving the Idea may not be so bad) nor are the Affections they have, if built prima|rily on such Imaginations, any better than the Affections raised in the ignorant People, by the Sight of those Images, which oftentimes are very great; especially when these Images, thro' the Craft of the Priests, are made to move, and speak, and weep, and the like * 1.40. Meerly the Way of Persons receiving these imaginary Ideas, don't alter the Nature of the Ideas themselves that are received: Let them be re|ceived in what Way they will, they are still but external Ideas, or Ideas of outward Appearances, and so are not spiritual. Yea, if Men should actually receive such external Ideas by the immediate Power of the most high God upon their Minds, they would not be spi|ritual, they would be no more than a common Work of the Spirit of God; as is evident in Fact, in the Instance of Balaam, who had im|press'd on his Mind, by God himself, a clear and lively outward Re|presentation or Idea of Jesus Christ, as the Star rising out of Jacob, when he heard the Words of God, and knew the Knowledge of the most High, and saw the Vision of the Almighty, falling into a Trance, Numb. 24. 16, 17. But yet had no Manner of spiritual Discovery of Christ; that Day-Star never spiritually rose in his Heart, he being but a na|tural Man.

And as these external Ideas have nothing divine or spiritual in their Nature, and nothing but what natural Men, without any new Prin|ciples,

are capable of; so there is nothing in their Nature which re|quires that peculiar, inimitable and unparallel'd Exercise of the glori|ous Power of God, in order to their Production, which it has been shown there is in the the Production of true Grace. There ap|pears to be nothing in their Nature above the Power of the Devil. 'Tis certainly not above the Power of Satan to suggest Thoughts to Men; because otherwise he could not tempt them to Sin. And if he can suggest any Thoughts or Ideas at all, doubtless imaginary ones, or Ideas of Things external are not above his Power * 1.41; for the ex|ternal 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 Brain. Abundant Experience does certainly show, that Alterations in the Body will excite imaginary or external Ideas in the Mind; as often, in case of a high Fever, Me|lancholly, &c. These external Ideas are as much below the more intellectual Exercises 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 external 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 excited such Ideas. They were external Ideas which he excited 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. 13. 1. 1 Kings 22. 22. Isai. 28. 7. Ezek. 13. 7. Zech. 13. 4. And they were external Ideas that he often excited in the Minds of the heathen Priests, Ma|gicians and Sorcerers in their Visions and Extasies; and they were external Ideas that he excited in the Mind of the Man Christ Jesus, when he shewed him all the Kingdoms of the World with the Glory of them, 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 out|ward Representations can be any Evidence of a divine Power. Al|mighty Power is no more requisite to represent the Shape of 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 Colour than another: It needs a no more glorious Power to repre|sent the Form of the Body of Man, than the Form of a Chip or Block;

tho' it be of a very beautiful human Body, with a sweet Smile in his Countenance, or Arms open, or Blood running from Hands, Feet, and Side: That Sort of Power which can represent Black or Dark|ness to the Imagination, can also represent White and shining Bright|ness: The Power and Skill which can well and exactly paint a Straw, or a Stick of Wood, on a Piece of Paper or Canvas; the same in Kind, only perhaps further improved, will be sufficient to paint the Body of a Man, with great Beauty and in royal Majesty, or a magnificent City, pav'd with Gold, full of Brightness, and a glorious Throne, &c. So 'tis no more than the same Sort of Power that is requisite to paint one as the other of these on the Brain. The same Sort of Power that can put Ink upon Paper, can put on Leaf-Gold. So that it is evident to a Demonstration, if we suppose it to be in the Devil's Power to make any Sort of external Representation 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 so, it is de|monstrably evident that a created Power may extend to all Kinds of external Appearances and Ideas in the Mind.

From hence it again clearly appears, that no such Things have any thing in them that is spiritual supernatural and divine, in the Sense in 〈◊〉〈◊〉 it has been proved that all truly gracious Experiences have. And tho' external Ideas, thro' Man's Make and Frame, do ordinarily in some Degree attend spiritual Experiences, yet these Ideas are no Part of their spiritual Experience, any more than the Motion of the Blood, and Beating of the Pulse, that attends Experiences, are a Part of spiritual Experience. And tho' undoubtedly, thro' Men's Infir|mity in the present State, and especially thro' the weak Constitution of some Persons, gracious Affections which are very strong, do ex|cite lively Ideas in the Imagination; yet 'tis also undoubted, that when Person's Affections are founded on Imaginations, which is often the Case, those Affections are meerly natural and common, because they are built on a Foundation that is not spiritual; and so are entire|ly 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 Affections of Men to an exceeding great Height * 1.42: And no wonder, when the

Subjects of them have an ignorant, but undoubting Perswasion, that they are divine Manifestations, which the great Jehovah immediately

makes to their Souls, therein giving them Testimonies, in an extraor|dinary Manner, of his high and peculiar Favour.

Again, it is evident from what has been observed and proved of the Manner in which gracious Operations and Effects in the Heart are spiritual, supernatural and divine, that the immediate suggesting of the Words of Scripture to the Mind, has nothing in it which is spiritual.

I have had Occasion to say something of this already; and what has been said may be sufficient to evince it: But if the Reader bears in Mind what has been said concerning the Nature of spiritual Influ|ences and Effects, it will be more abundantly Manifest that this is no spiritual Effect. For I suppose there is no Person of common Un|derstanding who will say or imagine, that the bringing Words (let 'em be what Words they will) to the Mind, is an Effect of that Nature which it is impossible the Mind of a natural Man, while he remains in a State of Nature, should be the Subject of, or any thing like it; or that it requires any new divine Sense in the Soul; or that the bring|ing Sounds or Letters to the Mind, is an Effect of so high, holy and excellent a Nature, that it is impossible any created Power should be the Cause of it.

As the suggesting Words of Scripture to the Mind, is only the exciting in the Mind Ideas of certain Sounds or Letters; so it is only one Way of exciting Ideas in the Imagination; for Sounds and Letters are ex|ternal Things, that are the Objects of the external Senses of Seeing and Hearing. Ideas of certain Marks upon Paper, such as any of the twenty four Letters, in whatever Order, or any Sounds of the Voice, are as much external Ideas, as of any other Shapes or Sounds whatsoe|ver: 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 or Sounds to the Mind, this is a common, and not any special or gracious 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 gracious Affections.—But let it be observed what it is that I say, viz. When this Effect, even the immediate and extraor|dinary Manner of Words of Scripture's coming to the Mind, is that which excites the 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 to 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 extraor|dinary 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 ap|pertaining to them, that they contain and teach; and not because the Words came suddenly, as tho' some Person had spoke them to 'em, thence concluding that God did as it were immediately speak to 'em. Persons oftentimes are exceedingly affected on this Foundation; the Words of some great and high Promises of Scripture come suddenly to their Minds, and they look upon the Words as directed immedi|ately

by God to them, as tho' the Words that Moment proceeded out of the Mouth of God as spoken to them: So that they take it as a Voice from God, immediately revealing to 'em their happy Cir|cumstance, and promising such and such great Things to them: And 〈◊〉〈◊〉 that 〈◊◊〉〈◊◊〉 elevates them. There is no new spiritual 〈…〉〈…〉 〈◊〉〈◊〉 in the Scripture, or n••w spiritual 〈◊〉〈◊〉 of the glorious Things 〈◊〉〈◊〉 in that Part of the Bible, going before their Affection, and being the Foundation of it: All the n••w Understanding they have, or think they have, to be the Founda|tion of their Affection, is this, that the Words are 〈◊〉〈◊〉 to them, be|cause they c••me so 〈◊〉〈◊〉 and extraordinarily. And so this Affect|tion is built wholly on the 〈◊〉〈◊〉; because it is built on a Conclusion 〈◊〉〈◊〉 which they have 〈◊◊〉〈◊◊〉. For, as has been shown, the sudden coming of the Words to their Minds, is no Evidence that the bringing 'em to their Minds in that Manner, was from God. And 〈◊〉〈◊〉 was true that God brought the Words to their Minds, and they certainly know 〈◊〉〈◊〉 that would 〈◊〉〈◊〉 the spiritual Knowledge▪ it may be without any spiritual 〈◊〉〈◊〉 〈◊〉〈◊〉 might know that the Words which God 〈◊〉〈◊〉 to him, were indeed suggested to him by God, and yet have no spiritual Knowledge. So that these Affections which are built on that Notion, that Texts of Scripture are sent immediate|ly from God, are built or no spiritual Foundation, and are vain and 〈◊〉〈◊〉. Persons who have their Affections thus raised, if they should be enquired 〈◊〉〈◊〉 whether they have any new Sense of the Ex|cellency of Things contained in th••se Scriptures, would probably say, 〈◊〉〈◊〉 without Hesitation: But it is true no otherwise than 〈◊〉〈◊〉, that when they have taken up that Notion, that the Words are spoken immediately to them, that makes them seem sweet to 'em, and they 〈◊〉〈◊〉 the Things, which those Scriptures say to 'em, for excellent Things, and wonderful Things. As for Instance, supposing these were the Words which were suddenly brought to their Minds, Fear not,••mdash;it 〈…〉〈…〉 give you 〈◊〉〈◊〉 Kingdom; they having confidently taken up a Notion that the Words were as it were immediately spoken from Heaven to them, 〈◊〉〈◊〉 an immediate Revelation, that God was their Father, and had given the Kingdom to them, they are greatly affected by it, and the Words from sweet to 'em; and oh, they say, they are excellent Things that are 〈◊〉〈◊〉 in those Words! but the Reason why the Promise seems excellent to 'em, is only because they think it is made to them immediately: All the Sense they have of any Glory in them, is only from Self-Love, and from their own imagined Interest in the Words: Not that they had any View or Sense of the holy and glorious Nature of the Kingdom of Heaven, and the spiritual Glory of that God who gives it, and or his excellent Grace to sinful Men, in offering and giving them this Kingdom, of his own good Pleasure, preceeding their imagined Interest in

these Things, and their being affected by them, and being the Foun|dation of their Affection, and Hope of an Interest in them. On the contrary, they first imagine they are interested, and then are highly affected with that, and then can own these Things to be excellent. So that the sudden and extraordinary Way of the Scriptures coming to their Mind, is plainly the first Foundation of the whole; which is a clear Evidence of the wretched Delusion they are under.

The first Comfort of many Persons, and what they call their Con|version, is after this Manner: After Awakening and Terrors, some comfortable sweet Promise comes suddenly and wonderfully to their Minds; and the Manner of its coming makes 'em conclude it comes from God to them: And this is the very Thing that is all the Founda|tion of their Faith, and Hope, and Comfort: From hence they take their first Encouragement to trust in God and in Christ, because they think that God, by some Scripture so brought, has now already re|vealed to 'em that he loves 'em, and has already promised them eter|nal Life: Which is very absurd; for every one of common Know|ledge of the Principles of Religion, knows that it is God's Manner to reveal his Love to Men, and their Interest in 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 Spirit of Truth, and not of Lies: He don't bring Scriptures to Men's Minds to reveal to them that they have an Inte|rest in God's Favour and Promises, when they have none, having not yet believed: Which would be the Case, if God's bringing Texts of Scripture to Men's Minds to reveal to them that their Sins were for|given, or that it was God's Pleasure to give them the Kingdom, or any Thing of that Nature, went before, and was the Foundation of their first Faith. There is no Promise of the Covenant of Grace be|longs to any Man, 'till he has first believed in Christ; for 'tis by Faith alone that we become interested in Christ, and the Promises of the new Covenant made in him: And therefore whatever Spirit applics the Promises of that Covenant to a Person who has not first believed, as being already his, must be a lying Spirit; and that Faith which is first built on such an Application of Promises, is built upon a Lie. God's Manner is not to bring comfortable Texts of Scripture to give Men Assurance of his Love, and that they shall be happy, before they have had a Faith of Dependance * 1.43. And if the Scripture which comes

to a Person's Mind, be not so properly a Promise, as an Invitation; Yet if he makes the sudden or unusual Manner of the Invitation's coming to his Mind, the Ground on which he believes that he is in|vited, 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 precarious Foundation: but a Determination that the Words of such a particu|lar Text were, by the immediate Power of God, suggested to the Mind, at such a Time, as tho' then spoken and directed by God to 〈◊〉〈◊〉, because the Words came after such a Manner, is wholly an

uncertain and precarious Determination, as has been now shewn; and therefore is a false and sandy Foundation for Faith; and accordingly that Faith which is built upon it is false. The only certain Founda|tion which any Person has to believe that he is invited to partake of the Blessings of the Gospel, is that the Word of 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 Veracity of God, and that the Scriptures are his Word, he'll 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 par|take of the Benefits of the Gospel: He won't want any new speaking of God to him, what he hath spoken already will be enough with him.

As the first Comfort of many Persons, and their Affections at the Time of their supposed Conversion, are built on such Grounds as these which have been mentioned; so are their Joys and Hopes, and other Affections, from Time to Time afterwards. They have often particular Words of Scripture, sweet Declarations and Promises sug|gested to 'em, which by Reason of the Manner of their coming, they think are immediately sent from God to them, at that Time; which they look upon as their Warrant to take 'em; and which they actu|ally make the main Ground of their appropriating them to themselves, and of the Comfort they take in them, and the Confidence they re|ceive from them. Thus they imagine a kind of Conversation is car|ried on between God and them; and that God, from Time to Time, does, as it were, immediately speak to 'em, and satisfy their Doubts and testifies his Love to 'em, and promises 'em Supports and Supplies, and his Blessing in such and such Cases, and reveals to 'em clearly their Interest in eternal Blessings. And thus they are often elevated, and have a Course of a sudden and tumultuous Kind of Joys, mingled with a strong Confidence, and high Opinion of themselves; when indeed the main Ground of these Joys, and this Confidence is not a|ny Thing contained in, or taught by these Scriptures, as they lie in the

Bible, but the Manner of their 〈◊〉〈◊〉 to them; which is a certain Evi|dence 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 Promise of the Covenant of Grace are his, and are made to him, all spoken to him * 1.44: Tho' it be true that some of these Promises may be more peculiarly adapted to his Case than others; and God by his spirit may enable him better to understand some than others, and to have a greater Sense of the Pr••ti|ousness, and Glory, and 〈◊〉〈◊〉 of the Blessings contained in them.

But here, some may be ready to 〈◊〉〈◊〉, What, is there no such Thing as any particular 〈◊〉〈◊〉 Application of the Promises of Scrip|ture by the Spirit of God? I answer, There is doubtless such a Thing as a spiritual and 〈◊〉〈◊〉 Application of the 〈◊〉〈◊〉 as and Promises of Scripture to the Souls of Men: But it is also certain, that the Nature of it is wholly misunderstood by many Persons, to the great 〈◊〉〈◊〉 of their own Souls, and the giving Satan a vast Advantage against them, and against the Interest of Religion, and the Church of God. The spiritual Application of a Scripture Promise was not consist in its being immediately suggested to the 〈◊〉〈◊〉 by some 〈◊〉〈◊〉 Agent, and being borne into the Mind with this strong Apprehension, that it is particularly spoken and 〈◊〉〈◊〉 to them at that Time: There is nothing on the Evidence of the Hand of God in this Effect, as Events have proved in many 〈◊〉〈◊〉 Instances; and it is a 〈◊◊〉〈◊◊〉 of a spiritual Application of Scripture; there is nothing in the Nature of it at all beyond the Power of the Devil, if he 〈◊◊〉〈◊◊〉 by God; for there is nothing in the Nature of the Effect that ••s spiritual, implying any vital Communication of God. A truly spiritual Application of the Word of God is of a vastly ••igher Nature: as much above the Devil's Power, as it is, so to apply the Word of

God to a dead Corpse, as to raise it to Life; or to a Stone, to turn it into an Angel. A spiritual Application of the Word of God con|sists in applying it to the Heart, in spiritually enlightning, sanctifying Influences. A spiritual Application of an Invitation or Offer of the Gospel consists in giving the Soul a spiritual Sense or Relish of the holy and divine Blessings offer'd, and also the sweet and wonderful Grace of the Offerer, in making so gracious an Offer, and of his holy Excellency and 〈◊〉〈◊〉 to fulfill what he offers, and his glorious Sufficiency for it; so leading and drawing forth the Heart to em|brace the Offer; and thus giving the Man Evidence of his Title to the Thing offered. And so 〈◊〉〈◊〉 spiritual, Application of the Promises of Scripture, for the Comfort of the Saints, consists in enlightning their Minds to see the holy Excellency and Sweetness of the Blessings Pro|mised, and also the holy Excellency of the Promiser, and his Faithful|ness and Sufficiency, thus drawing forth their Hearts to embrace the Promiser, and Thing promised; and by this Means, giving the sen|sible Actings of Grace, enabling them to see their Grace, and so their Title to the Promise. An Application not consisting in this divine 〈◊〉〈◊〉 and Enlightning of the Mind, but consisting only in the Words 〈◊〉〈◊〉 borne into the Thoughts, as if immediately then spoken, so making Persons believe, on no other Foundation, that the Promise is th••••'s; is a blind Application, and belongs to the Spirit of Darkness, and not of Light.

When Persons have their Affections raised after this Manner, those Affections are really not raised by the Word of God; the Scripture is not the Foundation of them; 'tis not any Thing contained in those Scriptures which come to their Minds, that raise their Affections; but truly that Effect, 〈◊〉〈◊〉 the strange Manner of the Words being suggested to their Minds, and a Proposition from thence taken up by them, which indeed is not contained in that Scripture, nor any other; as that his Sins are forgiven him, or that it is the Father's Good Plea|sure to give him in 〈◊〉〈◊〉 the Kingdom, or the like. There are Propositions to be found in the Bible, declaring that Persons of such and such Qualifications are forgiven and beloved of God: But there are no Propositions to be found in the Bible declaring that such and such particular Persons, independent on any precious Knowledge of any Qualifications, are forgiven and beloved of God: And therefore when any Person is comforted, and affected by any such Propo|sition, it is by another Word, a Word newly coin'd, and not any Word of God contained in the Bible. * 1.45 And thus many Persons are vainly affected and deluded.

Again, it plainly appears from what has been demonstrated, That no Revelation of secret Facts by immediated Suggestion, is any thing spiritual and divine, in that Sense wherein gracious Effects and Operations are so.

By secret Facts I mean Things that have been done, or are come to pass, or shall hereafter come to pass, which are secret in that Sense that they don't appear to the Senses, nor are known by any Argumenta|tion, or any Evidence to Reason, nor any other Way, but only by that Revelation by immediate Suggestion of the Ideas of them to the Mind. Thus for Instance, if it should be reveal'd 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 con|verted; not by enabling me to argue out these Events from any thing which now appears in Providence; but immediately suggesting and bearing in upon my Mind, in an extraordinary Manner, the Ap|prehension or Ideas of these Facts, with a strong Suggestion or Impres|sion on my Mind, that I had no Hand in myself, that these 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 Powers in Europe; or that such a Prince in Europe was this Day converted, or is now in a converted State, having been converted formerly, or that one of my Neighbours is converted, or that I my self am converted; not by having any other Evidence of any of these Facts, from whence I argue them, but an immediate extraordinary Suggestion or Excitation of these Ideas, and a strong Impression of 'em upon my Mind: This is a Revelation of secret Facts by immediate Suggestion, as much as if the Facts were future; for the Facts being past, present, or future alters not the Case, as long as they are secret and hidden from my Senses and Reason, and not spoken of in Scripture, nor known by me any other Way than by immediate Suggestion. If I have it reveal'd 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 that such a Revolution would come to pass there this Day come twelve-month; because, tho' 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 sorrowed for him; this was 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. 10. 2, 3.) tho' 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 Revelation with that by which he foretold many Things to come.

'Tis evident that this Revelation of secret Facts by immediate Sug|gestion, has nothing of the Nature of a spiritual and divine Operation, in the Sense fore-mentioned: There is nothing at all in the Nature of the Perceptions or Ideas themselves, which are excited in the Mind, that is divinely excellent, and so, ••ar above all the Ideas of natural Men; tho' the Manner of exciting the Ideas be extraordinary. In those Things which are spiritual, as has been shown, not only the Manner of producing Effect, but the Effect wrought is divine, and so v••••ly above all that can be in an unsanctified Mind. Now simply the having an Idea of Facts, setting aside the Manner of pro|ducing those Ideas, is nothing beyond what the Minds of wicked Men are susceptible of, without any Goodness in 'em; and they all, either have or will have, the Knowledge of the Truth of the greatest and most important Facts, that have been, are, or shall be.

And as to the extraordinary Manner of producing the Ideas or Per|ception of Facts, even by immediate Suggestion, there is nothing in it, but what the Minds of natural Men, while they are yet natural Men, are capable of; as is manifest in Balaam, and others spoken of in the Scripture. And therefore it appears that there is nothing ap|pertaining to this immediate Suggestion of secret Facts that is spi|ritual, in the Sense in which it has been proved that gracious Ope|rations are so. If there be nothing in the Ideas themselves, which is holy and divine, and so nothing but what may be in a Mind not sanc|tified, then God can put 'em into the Mind by immediate Power, without sanctifying it. As there is nothing in the Idea of a Rainbow itself, that is of a holy and divine Nature; so that there is nothing hinders but that an unsanctified Mind may receive that Idea: So God if he pleases, and when he pleases, immediately, and in an extraordinary Manner, may excite that Idea in an unsanctified Mind. So also, as there is nothing in the Idea or Knowledge that such and such particular Persons are forgiven and accepted of God, and entitled to Heaven, but what un|sanctified

sanctified Minds may have and will have concerning many at the Day of Judgment; so God can it he pleases, extraordinarily and immediately suggest this to, and impre•••• it upon an unsanctified Mind now: There is no Principle wanting in an unsanctified Mind, to make it capable of such a Suggestion or Impression; nor is there any Thing in them to exclude, or necessarily to prevent such a Suggestion.

And if these Suggestions of secret Facts be attended with 〈◊〉〈◊〉 of Scrip|ture, immediately and extraordinarily brought to Mind, about some other Facts that seem in some Respects similar, that don't make the Operation to be of a spiritual and divine Nature. For that Suggesti|on of Words of Scripture is no more divine, than the Suggestion of the Facts themselves; as his been just now demonstrated: And two Effects together, which are neither of them spiritual, can't make up one complex Effect, that is spiritual.

Hence it follows, from what has been already shewn, and often re|peated, that those Affections which are properly founded on such im|mediate Suggestions, or supposed Suggestions of secret Facts, are not gracious Affections. Not but that it is possible that such Suggestions may be the Occasion, or 〈◊◊〉〈◊◊〉 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, super|natural, and divine. But there are many Affections, and high Af|fections, which some have, that have such Kind of Suggestions or Re|velations for their very Foundation: They look upon these as spiritual Discoveries; which is a gross Delusion; and this Delusion is truly the Spring whence their Affections flow.

Here it may be proper to observe, that 'tis exceeding manifest from what has been said, that what many Persons call the Witness of the Spirit that they are the Children of God, has nothing in it spiritual and divine; and consequently that the Affections built upon it, are vain and 〈◊〉〈◊〉. That which may call the Witness of the Spirit, is no other than an immediate Suggestion and Impression of that Fact, otherwise secret, that they are converted, or made the Children of God, and so that their Sins are pardoned, and that God has given 'em a Title to Heaven. This Kind of Knowledge, viz. Knowing that a certain Person is converted, and delivered from Hell, and entitled to Heaven, is no divine Sort of Knowledge in it self. This Sort of Fact, is not that which requires any higher or more divine Kind of Suggestion, in order to impress it on the Mind, than any other Fact which Balaam had impress'd on his Mind. It requires no higher Sort of Idea or Sensation, for a Man to have the Apprehension of his own Conversion impress'd upon him, than to have the Apprehension of his Neighbour's Conversion, in like Manner, impress'd: But God, if he pleased, might impress the Knowledge of this Fact, that he had for|given

his Neighbour's Sins, and given him a Title to Heaven, as well as any other Fact, without any Communication of his Holiness: The Excellency and Importance of the Fact, don't at all hinder a natural Man's Mind being susceptible of an immediate Suggestion and Impression of it. Balaam had as excellent, and important, and glorious Facts as this, immediately impress'd on his Mind, without any gracious Influence; as particularly, the coming of Christ, an his setting up his glorious Kingdom, and the Blessedness of the spiritual Israel in his peculiar Favour and their Happiness living and dying. Yea Abim••ech King of the 〈◊〉〈◊〉, had God's special Favour to a particular Person, even Abra|ham, revealed to him, Gen. 2••. 6, 7. So it seems that he reveal'd to La|ban his special Favour to 〈◊〉〈◊〉, see Gen. 31. 24. and Psal. 125. 15. And if a truly good Man should have an immediate Revelation or Suggestion from God, after the like Manner, concerning his Fa|vour to his Neighbour, or himself; it would be no higher Kind or in|fluence; it would be no more than a common Sort of Influence of God's Spirit; as the Gift of Prophecy, and all Revelation by imme|diate Suggestion is; see 1 Cor. 13. 2. And tho' it be true, that it is not possible that a natural Man should have that individual Sugges|tion from the Spirit of God, that he is converted, because it is not true; yet that don't arise from the Nature of the 〈◊〉〈◊〉, or because that Kind of Influence which suggests such excellent Facts, 〈◊◊〉〈◊◊〉 high for him to be the Subject of; but purely 〈◊〉〈◊〉 the 〈◊◊〉〈◊◊〉 a Fact to be 〈◊〉〈◊〉. The Influence which immediately suggests this Fact, when it is true, is of no different Kind from that which imme|diately suggests other true Facts: And so the Kind and Nature of the Influence, is not above what is common to natural Men, with good Men.

But this is a mean ignoble Notion of the Witness of the Spirit of God given to his dear Children, to suppose that there is nothing in the Kind and Nature of that Influence of the Spirit of God, in imparting this high and glorious Benefits but what is common to natural Men, or which Men are capable of, and be in the mean Time altogether unsanc|tified, and the Children of Hell; and that therefore the Benefit or Gift it self has nothing of the holy Nature of the Spirit of God in it, nothing of a vital Communication of that Spirit. This Notion greatly debases that high and most exalted Kind of Influence and Operation of the Spirit, which there is in the true Witness of the Spirit * 1.46 That

which is called the Witness of the Spirit, Rom. 〈◊〉〈◊〉 is elsewhere in the new Testament called the Soul of the Spirit, 2 Cor. 1. 22, 〈◊〉〈◊〉 1. 13. and 4. 13. alluding to the Seal of Princes, annexed to the 〈◊〉〈◊〉, by which they advanced any of their Subjects to 〈◊〉〈◊〉 my high Honour and Dignity, or peculiar Privilege in the Kingdom, as a Token of their special Favour. Which is an Evidence that the 〈◊〉〈◊〉 of the Spirit of the Prince of Princes, in sealing his Favourites, 〈◊〉〈◊〉 far from being of a common Kind; and that there is no Effect of God's Spirit whatsoever, which is in its Nature more divine; nothing more holy, peculiar, inimitable and distinguishing of 〈◊〉〈◊〉 as nothing is more Royal than the royal Seal; nothing more sacred, that belongs to a Prince, and more peculiarly denoting what belongs to him▪ it being the very End and Design of it, to be the most peculiar Stamp and Confirmation of the royal Authority, and great Note of Distinction, whereby that which proceeds from the King, or belongs to him, may be known from every Thing else. And therefore undoubtedly the Seal of the great King of Heaven and Earth enstamped on the Heart, is something high and holy in its own Nature, some excellent Com|munication from the infinite Fountain of divine Beauty and Glory; and not meerly a making known a secret Fact by Revelation or Sug|gestion; 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; agree|able to Rev. 2. 17. To him that overcometh, will I give to cat of the hidden Manna; and I will give him a white Stone, and in the Stone a new Name written, which 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 Favour, which is elsewhere called the Seal of the Spirit.

What has misled many in their Notion of that Influence of the Spirit of God we are speaking of, is the Word WITNESS, it's be|ing called the Witness of the Spirit. Hence they have taken it, not to be any Effect or Work of the Spirit upon the Heart, giving Evidence, from whence M••n may argue that they are the Children of God; but an inward 〈◊◊〉〈◊◊〉 Suggestion, as tho' God inwardly spoke to the Man, and 〈◊〉〈◊〉 to him, and told him that he was his Child, by a Kind of a secret 〈◊〉〈◊〉, or Impression: Not observing the 〈◊〉〈◊〉 in which the Word Witness, or Testimony is often used in the New Testament; where such Terms often signify, not only a meer decla|ring and affecting a Thing to be true, but holding forth Evidence from whence a Thing may be argued and proved to be true. Thus, Heb. 2. 4. God is said to hear Witness, with Signs and Wonders, and diverse 〈◊〉〈◊〉, and Gifts of the Holy Ghost. Now th••se Miracles, here spoken 〈◊〉〈◊〉 are called God's Witness, not because they are of the Na|ture of Affections, but Evidences and Proofs. So Act 14. 3. 〈…〉〈…〉 they speaking boldly in the Lord; which gave 〈…〉〈…〉 Word of his Grace; and granted Signs and Wonders to be 〈…〉〈…〉 Hands. And John 6. 36. But I have greater Witness than that of 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. 10. 25. The Works that I do in my Father's, Name, they bear Witness of me. So the Water and the Blood are said to bear Witness, 1 John 5. 8. not that they spake or asserted any thing, but they were Proofs and Evidences. So God's Works of Providence,, in the Rain and fruitful Seasons, are spoken of as Wit|nesses of God's Being and Goodness, i. e. They were Evidences of these Things. And when the Scripture speaks of the Seal of the Spi|rit, it is an Expression which properly denotes, not an immediate Voice or Suggestion, but some Work or Effect of the Spirit, that is left as a divine Mark upon the Soul, to be an Evidence, by which God's Children might be known. The Seals of Princes were the distinguishing Marks of Princes: And thus God's Seal is spoken of as God's Mark. Rev. 7. 3. Hurt not the Earth, neither the Sea, or the Trees, 'till we have sealed the Servants of our God in their Foreheads; to|together with Ezek. 9. 4. Set a Mark upon the Foreheads of the Men

that 〈◊〉〈◊〉 and 〈◊〉〈◊〉 for all the 〈◊〉〈◊〉 that are done in the 〈◊〉〈◊〉 thereof. When God 〈◊◊〉〈◊◊〉 his Seal on a Man's Heart by his Spirit, there is some holy Stamp, some Image impress'd and left upon the Heart by the Spirit, as by the Seal upon the Wax. And this holy Stamp, or im|press'd Image, exhibiting clear Evidence to the Conscience, that the Subject of it is the Child of God, is the very Thing which in Scrip|ture is called the Seal of the Spirit, and the Witness, or Evidence of the Spirit. And this Image instamp'd by the Spirit on God's Children's Hearts, is his own Image: That is the Evidence by which they are known to be God's Children, that they have the Image of their Fa|ther stamp'd upon their Hearts by the Spirit of 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. 8. ••. Set me as a Seal upon thine Heart, as a Seal upon thine 〈◊〉〈◊〉; it is as much as to say, Let my Name and Image re|main imprest there. The Seals of Princes were wont to be it their Image; so that what they set their Seal and royal Mark upon, had their Image left 〈◊〉〈◊〉 it. It was the Manner of Princes of old to have their Image engraven on their Jewels & precious Stones; and the Image of 〈◊〉〈◊〉 engraven on a precious Stone, was used as the Seal of the Roman Emperors, in Christ's and the Apostles Times. * 1.47 And the Saints are the Jewels of Jesus Christ, the great Potentate, who has the Possession of the Empire of the Universe: And these Jewels have his Image enstamped upon them, by his royal Signet, which is the Holy Spirit. And this is undoubtedly what the Scripture means by the Seal of the Spirit; especially when it is enstamped in so fair and clear a Manner, as to be plain to the Eye of Conscience; which is what the Scripture calls 〈◊〉〈◊〉 Spirit. This is, truly an Effect that is spiritual, supernatural, and divine. This is, in it self, of a holy Nature, being a Communication of the divine Nature and Beauty. That Kind of Influence of the Spirit which gives and leaves this Stamp upon the Heart, is 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 possible 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 would be vastly more noble and excel|lent, and as much above it as the Heaven is above the Earth. This the Devil cannot imitate: As to an inward Suggestion of the Spirit of God, by a Kind of secret Voice speaking, and immediately asser|ting and revealing a Fact, he can do that which is a thousand Times so

like to this, as he can to that holy and divine Effect, or Work of the Spirit of God, which has been now spoken of. * 1.48

Another Thing which is a full Proof that the Seal of the Spirit is no Revelation of any Fact by immediate Suggestion, but is Grace it

self in the Soul, is that the Seal of the Spirit is called the Earnest of the Spirit, in the Scripture. 'Tis very plain, that the Seal of the Spirit

is the same Thing with the Earnest of the Spirit, by 2 Cor. 1. 22. Who hath also sealed Us, and given the Earnest of the Spirit in our Hearts. And Eph. 1. 13, 14. In whom, after that ye believed, ye were sealed with that holy Spirit of Promise; which is the Earnest of our Inheritance, until the Redemption of the purchased Possession, unto the Praise of his Glory. Now the Earnest is Part of the Money agreed for, given in Hand, as a Token of the Whole, to be paid in due Time; a Part of the promised Inheritance, granted now, in Token of full Possession of the Whole hereafter. But surely that Kind of Communication of the Spirit of God, which is of the Nature of eternal Glory, is the highest and most excellent Kind of Communi|cation, something that is in its own Nature spiritual, holy and divine, and far from any Thing that is common; and therefore high above any Thing of the 〈◊〉〈◊〉 of Inspiration, or Revelation of hidden Facts by Suggestion 〈◊〉〈◊〉 Spirit of God, which many natural Men have had. What is the Earnest and Beginning of Glory, but Grace it self, especially in the more lively and clear Exercises of it? 'Tis not Prophecy, nor Tongues, nor Knowledge, but that more excellent divine Thing, Charity that never faileth, which is a Prelibation and Be|ginning of the Light, Sweetness, and Blessedness of Heaven, that World of Love or Charity. 'Tis Grace that is the Seed of Glory, and Dawning of Glory in the Heart, and therefore 'tis Grace that is the Earnest of the future Inheritance. What is it that is the Be|ginning or Earnest of eternal Life in the Soul, but spiritual Life? And what is that but Grace? The Inheritance that Christ has pur|chased for the Elect, is the Spirit of God; not in any extraordinary Gifts, but in his vital Indwelling in the Heart, exerting and commu|nicating himself there, in his own proper, holy or divine Nature: And this is the Sum total of the Inheritance that Christ purchased for the Elect. For so are Things constituted in the Affair of our Re|demption,

that the Father provides the Saviour, or Purchaser, and the Purchase is made of Him; and the Son is the Purchaser and the Price; and the Holy Spirit is the great Blessing or Inheritance purchased, as is intimated Gal. 3. 13. 14. and hence the Spirit is often spoken of as the Sum of the Blessings promised in the Gospel, Luke 24. 49. Acts 1. 4. and Chap. 2. 38, 39. Gal. 3. 14. Eph. 1. 13. This In|heritance was the grand Legacy which Christ left his Disciples and Church, in his last Will and Testament; John Chap. 14, and 15, and 16. This is the Sum of the Blessings of eternal Life, which shall be given in Heaven. (Compare John 7. 37, 38, 39. and John 4. 14. with Rev. 21. 6. and 22. 1, 17.) 'Tis through the vital Communications and Indwelling of the Spirit, that the Saints have all their Light, Life, Holiness, Beauty and Joy in Heaven: And 'tis thro' the vital Communications and Indwelling of the same Spirit, that the Saints have all Light, Life, Holiness, Beauty & Comfort on Earth; but only communicated in less Measure. And this vital Indwelling 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, and the first Fruits of the Spirit, as the Apostle calls it, Rom. 8. 22. where, by the first Fruits of the Spirit, the Apostle undoubtedly means the same vital gracious Principle, that he speaks of in all the preceeding Part of the Chap|ter, which he calls Spirit, and sets in Opposition to Flesh or Corrup|tion. Therefore this Earnest of the Spirit, and first Fruits of the Spirit, which has been shown to be the same with the Seal of the Spi|rit, is the vital, gracious, sanctifying Communication and Influence of the Spirit, and not any immediate Suggestion or Revelation of Facts by the Spirit. * 1.49

And indeed the Apostle, when in that Rom. 8. 16. he speaks of the Spirit's bearing Witness with our Spirit, that we are the Children of God, does sufficiently explain himself, if his Words were but at|tended to. What is here express'd, is connected with the two pre|ceeding Verses, as resulting from what the Apostle had said there, as every Reader may see. The three Verses together are thus, For as many as are led by the Spirit of God, they are the Sons of God: For ye

have not received the Spirit of Bondage again to fear; but ye have re|ceived the Spirit of Adoption, whereby we cry, Abba, Father: The Spi|rit it self beareth Witness with our Spirits, that we are the Children of God. Here, what the Apostle says, if we take it together, plainly shews, that what he has Respect to, when he speaks of the Spirit's giving us Witness or Evidence that we are God's Children; is his dwelling in us, and leading us, as a Spirit of Adoption, or Spirit of a Child, disposing us to behave towards God as to a Father. This is the Witness or Evidence the Apostle speaks of, that we are Children, that we have the Spirit of Children, or Spirit of Adoption. And what is that, but the Spirit of Love? There are two Kinds of Spirits the Apostle speaks of, the Spirit of a Slave, or the Spirit of Bondage, that is Fear; and the Spirit of a Child, or Spirit of Adoption, & that is Love. The Apostle says, we han't received the Spirit of Bondage, or of Slaves, which is a Spirit of Fear; but we have received the more in|genuous noble Spirit of Children, a Spirit of Love, which naturally disposes us to go to God, as Children to a Father, and behave to|wards God as Children. And this is the Evidence or Witness which the Spirit of God gives us that we are Children. This is the plain Sense of the Apostle: And so undoubtedly the Apostle here is speak|ing of the very same Way of casting out Doubting, and Fear, and the Spirit of Bondage, which the Apostle John speaks of, 1 John 4. 18. viz. By the prevailing of Love, that is the Spirit of a Child. The Spirit of Bondage works by Fear, the Slave fears the Rod; but Love cries Abba Father; it disposes us to go to God, and behave ourselves towards God as Children; and it gives us clear Evidence of our Union to God as his Children, and so casts out Fear. So that it appears that the Witness of the Spirit the Apostle speaks of, is far from being any Whisper, or immediate Suggestion or Revelation; but that gracious holy Effect of the Spirit of God in the Hearts of the Saints, the Disposition and Temper of Children, appearing in sweet child-like Love to God, which casts out Fear, or a Spirit of a Slave.

And the same Thing is evident from all the Context: 'Tis plain the Apostle speaks of the Spirit, over and over again, as dwelling in the Hearts of the Saints, as a gracious Principle, set in Opposition to the Flesh or Corruption: And so he does in the Words that immedi|ately introduce this Passage we are upon, Verse 13. For if ye live after the Flesh, ye shall die; but if ye, thro' the Spirit do mortify the Deeds of the Flesh, ye shall live.

Indeed it is past Doubt with me, that the Apostle has a more spe|cial Respect to the Spirit of Grace, or the Spirit of Love, or Spirit of a Child, in its more lively Actings: For 'tis perfect 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 child-like, evangelical,

humble Love to God, give clear Evidence of the Soul's Relation to God, as his Child; which does very greatly and directly satisfy be Soul. And tho' it be far from being true, that the Soul in this Case, judges only by an immediate Witness, without any Sign or Evi|dence; 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 long Reasoning upon them. And tho' the Sight of his relative Union with God, and his being in his Favour, is not without a Medium, 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 plainly the Union between his Soul and God; it is so strong and lively, that he can't doubt of it. And hence he is assured that he is a Child. How can he doubt whether he stands in a child-like Relation to God, when he plainly sees a child-like Union 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 our Conscience, which is cal|led the Spirit of Man; Prov. 20. 27. The Spirit of Man is the Can|dle of the Lord, searching all the inward Parts of the Belly. We else|where read of the Witness of this Spirit of our's; 2 Cor. 1. 12. For our Rejoicing is this, the Testimony of our Conscience. And 1 John 3. 19, 20, 21. And hereby do we know that we are of the Truth, and shall assure our Hearts before him. For if our Heart condemn 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 sepa|rate, collatteral, independant Witnesses; but 'tis 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 Conscience, receives and declares this Evidence for our Rejoicing.

Many have been the Mischiefs that have arisen from that false and delusive Notion of the Witness of the Spirit, that it is a Kind of in|ward Voice, Suggestion, or Declaration from God to a Man, that he is beloved of him, and pardoned, elected, or the like, sometimes with, and sometimes without a Text of Scripture; and many have been the false, and vain, (tho' very high) Affections that have arisen from hence. And 'tis to be feared that Multitudes of Souls have been eternally undone by it. I have therefore insisted the longer on this Head.

But I proceed now to a second Characteristic of gracious Affec|tions.

II. The first objective Ground of gracious Affections, is the tran|scendently excellent and amiable Nature of divine Things, as they are in themselves; and not any conceived Relation they bear to Self, or Self-Interest.

I say that the supremely excellent Nature of divine Things, is the first, or primary and original objective Foundation of the spiritual Af|fections of true Saints; for I do not suppose that all Relation which di|vine Things bear to themselves, and their own particular Interest, are wholly excluded from all Influence in their gracious Affections. For this may have, and indeed has, a secondary and consequential Influence in those Affections that are truly holy and spiritual; as I shall shew how by and by.

It was before observed, that the Affection of Love is as it were the Fountain of all Affection; and particularly, that christian Love is the Fountain of all gracious Affections: Now the divine Excellency and Glory of God, and Jesus Christ, the Word of God, the Works of God, and the Ways of God, &c. is the primary Reason, why a true Saint loves these Things; and not any supposed Interest that he has in them, or any conceived Benefit that he has received from them, or shall receive from them, or any such imagined Relation which they bear to his Interest, that Self-Love can properly be said to be the first Foundation of his Love to these Things.

Some say that all Love arises from Self Love; and that it is im|possible 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 Foun|dation of it. But I humbly suppose it is for Want of Consideration, that they say so. They argue, that whoever loves God, and so de|sires his Glory, or the Enjoyment of him, he desires these Things as his own Happiness; the Glory of God, and the beholding and enjoy|ing his Perfections, are considered as Things agreeable to him, tending to make him happy; he places his Happiness in them, and desires them as Things, which (if they were obtained) would be delightful to him, or would 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 be|hold and enjoy his glorious Perfections. But then they ought to con|sider a little further, and enquire how the Man came to place his Hap|piness in God's being glorified, and in contemplating and enjoying God's Perfections. There is no Doubt, but that after God's Glory, and the beholding his Perfections, ar•• become so agreeable to him, that he places his highest Happiness in these Things, then he will de|sire them, as he desires his own Happiness. But how came these

Things to be so agreeable to him, that he esteems it his highest Hap|piness to glorify God, &c.? Is not this the Fruit 〈◊〉〈◊〉 Love? A Man must first love God, or have his Heart united to him, before he will esteem God's Good his own, and before he will desire the glorifying and enjoying of God, as his Happiness. 'Tis not strong arguing, that because after a Man has his Heart united to God in Love, as a Fruit of this, he desires his Glory and Enjoyment as his own Happiness, that therefore a Desire of this Happiness of his own, must needs be the Cause and Foundation of his Love: Unless it be strong arguing, that because a Father begat a Son, that therefore his Son certainly begat him. If after a Man loves God, and has his Heart so united to him, as to look upon God as his chief Good, and on God's Good as his own, it will be a Consequence and Fruit of this, that even Self-love, or love to his own Happiness, will cause him to desire the glorifying and enjoying of God; it will not thence follow, that this very Exercise of Self-love, went before his Love to God, and that his Love to God was a Consequence and Fruit of that. Something else, entirely distinct from Self-love might be the Cause of this, viz. A Change made in the Views of his Mind, and Relish of his Heart; whereby he appre|hends a Beauty, Glory, and supream Good, in God's Nature, as it is in it self. This may be the Thing that first draws his Heart to him, and causes his Heart to be united to him, prior to all Considerations of his own Interest or Happiness, altho' after this, and as a Fruit of this, he necessarily seeks his Interest and Happiness in God.

There is such a Thing, as a Kind of Love or Affection, that a Man may have towards Persons or Things, which does properly arise from Self-love; a preconceived Relation to himself, or some Respect already manifested by another to him, or some Benefit already recei|ved or depended on, is truly the first Foundation of his Love, and what his Affection does wholly arise from; and is what preceedes any Re|lish of, or Delight in the Nature and Qualities inherent in the Being beloved, as beautiful and amiable, When the first Thing that draws a Man's Benevolence to another, is the beholding those Qualifications and Properties in him, which appear to him lovely in themselves; and the Subject of them, on this Account, worthy of Esteem and Good|will, Love arises in a very different Manner, than when it first arises from some Gift bestowed by another, or depended on from him, as a Judge loves and favours a Man that has bribed him ••or from the Relation he supposes another has to him, as a Man who loves another because he looks upon him as his Child. When Love to another a|rises thus, it does truly and properly arise from Self-love.

That Kind of Affection to God or Jesus Christ, which does thus properly arise from Self-love, cannot be a truly gracious and spiri|tual Love; as appears from what has been said already: For Self-love is a Principle entirely natural, and as much in the Hearts of De|vils

as Angels; and therefore surely nothing that is the meer Result of it, can be supernatural and divine, in the Manner before descri|bed * 1.50. Christ plainly speaks of this Kind of Love, as what is nothing beyond the Love of wicked Men, Luke 6. 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 Respect to God which was so mercenary, as to be only for Benefits 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 Slander before God, against Job, as in Job 1. 9, 10. Doth Job serve God for naught? Hast thou not made an Hedge about him, and about his House. &c.—? Nor would God ever have implicitly allowed the Objection to have been good, in case 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 Respect to God was thus mercenary or no, and by putting the Proof of the Sincerity and Good|ness of his Respect, upon that Issue.

'Tis unreasonable to think otherwise, than that the first Founda|tion of a true Love to God, is that whereby he is in himself love|ly, or worthy to be loved, or the supream Loveliness of his Na|ture. This is certainly what makes him chiefly amiable. What chiefly makes a Man, or any Creature lovely, is his! Excellency; and so what chiefly renders God lovely, and must undoubtedly be the chief Ground of true Love, is his Excellency. God's Nature, or the Divinity, is infinitely excellent; yea 'tis infinite Beauty, Brightness, and Glory itself. But how can that be true Love of this excellent and lovely Nature, which is not built on the Foundation of it's true Loveliness? How can that be true Love of Beauty and Brightness, which 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 it's Worthiness and Preciousness? This infinite Excellency of the divine Nature, as it is in it self, is the true Ground of all that is good in God in any Respect; but how can a Man truly and rightly love God, without loving him for that Excellency in him, which is the Foundation of all that is in any Manner of Respect good or de|sireable in him? They whose Affection to God is founded first on his 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 them, and reaches their Inte|rest; and have no Respect to that infinite Glory of God's Na|ture, which is the original Good, and the true Fountain 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 Self-love may be the Foundation of great Affections towards God and Christ, without seeing any Thing of the Beauty & Glory of the divine Nature. There is a certain Gratitude that is a meer natural Thing. Gratitude is one of the natural Affections of the Soul of Man, as well as Anger; and there is a Gratitude that arises from Self-love, very much in the same Manner that Anger does. Anger in Men is an Affection excited against another, or in Opposition to another, for something in him that crosses Self-love: Gratitude is an Affection one has towards another, for loving him, or gratifying him, or for some|thing in him that suits Self-love. 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 in exercise in wicked Men, in that which Christ declares concerning them, in the 6th of Luke, where he says, Sinners love those that love them; and which he declares con|cerning even the Publicans, who were some of the most carnal and profligate Sort of Men, Matth. 5. 46. This is the very Principle that 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 kind to him. And we see in innumerable In|stances, that meer Nature is sufficient to excite Gratitude in Men, or to affect their Hearts with Thankfulness to others for Kindnesses received; and sometimes towards them, whom at the same Time they have an habitual Enmity against. Thus Saul was once and a|gain greatly affected, and even dissolved with Gratitude towards David, for sparing his Life; and yet remained an habitual Enemy to him. And as Men, from meer Nature, may be thus affected towards Men; so they may towards God. There is nothing hin|ders, but that the same Self-love may work after the same Manner towards God, as towards Men. And we have manifest Instances of it in Scripture; as indeed the Children of Israel, who sang God's Praises at the Red Sea, but soon forgot God's Works; and in Na|aman the Syrian, who was greatly affected with the miraculous Cure of his Leprosy, so as to have his Heart engaged thencefor|ward to worship the God that had heal'd him, and him only, ex|cepting when it would expose him to be ruin'd in his temporal In|terest. So was Nebuchadnezzer greatly affected with God's Good|ness

to him, in restoring him to his Reason and Kingdom, after his dwelling with the Beasts.

Gratitude being thus a natural Principle, it renders Ingratitude so much the more vile and heinous; because it shews a dreadful Pre|valence 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 Wickedness of many of the Heathen, that they were without natural Affection, Rom. 2. 31. But that the Want of Gratitude, or natural Affection, are Evidences of an high Degree of Vice, is no Argument that all Gratitude and na|tural Affection, has the Nature of Vertue, or Saving-Grace.

Self-love, through the Exercise of a meer natural Gratitude, may be the Foundation of a Sort of Love to God many Ways. A Kind of Love may arise from a false Notion of God, that Men have been educated in, or have some Way imbibed; as tho' he were only Goodness and Mercy, and no revenging Justice; or as tho' the Exercises of his Goodness were necessary, and not free and sovereign; or as tho' his Goodness were dependant 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 Heaven.

Again, Self-love may be the Foundation of an Affection in Men towards God, thro' a great Insensibility of their State with Regard to God, and for Want of Conviction of Conscience to make 'em sensible how dreadfully they have provoked God to Anger; they have no Sense of the Heinousness of Sin, as against God, and of the infinite and terrible Opposition of the holy Nature of God against it: And so having formed in their Minds such a God as suits them, and thinking God to be such an one as themselves, who favours and a|grees with them, they may like him very well, and feel a Sort of Love to him, when they are far from loving the true God. And Men's Affections may be much moved towards God, from Self-love, by some remarkable outward Benefits received from God; as it was with Naaman, Nebuchadnezzar, and the Children of Israel at the Red Sea.

Again, a very high Affection towards God, may, and often does arise in Men, from an Opinion of the Favour and Love of God to them, as the first Foundation of their Love to him. After Awakenings and Distress through Fears of Hell, they may suddenly get a Notion, through some Impression on their Imagination, or im|mediate Suggestion, with or without Texts of Scripture, or by some other Means, that God loves 'em, and has forgiven their Sins, and made them his Children; and this is the first Thing that causes their Affections to flow towards God and Jesus Christ: And then after this, and upon this Foundation, many Things in God may ap|pear

lovely to them, and Christ may seem excellent. And if such Persons are asked, whether God appears lovely and amiable in himself? They would perhaps readily answer, Yes; when indeed, if the Matter be strictly examined, this good Opinion of God was pur|chased and paid for before ever they afforded it, in the distinguish|ing and infinite Benefits they imagined they received from God; and they allow God to be lovely in himself, no otherwise, than that he has forgiven them, and accepted them, and loves them above most in the World, and has engaged to improve all his infinite Power and Wisdom in preferring, dignifying and exalting them, and will do for 'em just as they would have him. When once they are firm in this Apprehension, 'tis easy to own God and Christ to be lovely and glorious, and to admire and extol them. 'Tis easy for them to own Christ to be a lovely Person, and the best in the World, when they are first firm in it, that he, tho' Lord of the Universe, is captivated with Love to them, and has his Heart swallowed up in them, and prizes 'em far beyond most of their Neighbours, and loved 'em from Eternity, and died for 'em, and will make 'em 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 it self will prejudice them in Favour 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 Affecti|ons are raised from Time to Time, primarily on this Foundation of Self-love and a Conceit of God's Love to them. Many have a false Notion of Communion with God, as tho' it were carried on by Impulses, and Whispers, and external Representations, immediately made to their Imagination. These Things they often have; which they take to be Manifestations of God's great Love to 'em, and Evidences of their high Exaltation above others of Mankind; and so their Affections are often renewedly set a going.

Whereas the Exercises of true and holy Love in the Saints arise in another Way. They don't 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 Exercises of their Love are wont from Time to Time to begin here, and to arise primarily from these Views; and then, consequentially, they see God's Love; and great Favour to them * 1.51. The Saint's Affections begin with God; and

Self-Love has a Hand in these Affections consequentially, and se|condarily only. On the contrary, those false Affections begin with Self, and an Acknowledgement of an Excellency in God, and an Affectedness with it, is only consequential and dependant. In the true Saint God is the lowest Foundation; the Love of the Excel|lency of his Nature is the Foundation of all the Affections which come afterwards, wherein Self-Love is concern'd 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 Acknowledgement of God's Glory it self, depends on his Regard to his private Interest.

Self-Love may not only influence Men, so as to cause them to be affected with God's Kindness to them separately; but also with God's Kindness to them, as Parts of a Community: As a natural Principle of Self-Love, without any other Principle, may be suffi|cient to make a Man concerned for the Interest of the Nation to which he belongs: As for Instance, in the present War, Self-Love may make natural Men rejoice at the Successes of our Nation, and sorry for their Disadvantages, they being concerned as Members of the Body. So the same natural Principles may extend further, and even to the World of Mankind, and might be affected with the Benefits the Inhabitants of the Earth have, beyond those of the Inhabitants of other Planets; if we knew that such there were, and knew how it was with them. So this Principle may cause Men to be affected 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 fallen Man, and the marvellous Love of Christ in suffering such great Things for us, and with the great Glory they hear God has provided in Heaven for us; looking on them|selves as Persons concerned and interested, as being some of this Species of Creatures, so highly favour'd: The same Principle of na|tural Gratitude may influence Men here, as in the Case of personal Benefits.

But these Things that I have said do by no Means imply that all Gratitude to God is a meer natural Thing, and that there is no such Thing as a spiritual Gratitude, which is a holy and divine Affection: They imply no more, than that there is a Gratitude which is meerly natural, and that when Persons have Affections towards God only or primarily for Benefits received, their Affection is only the Exer|cise

of a natural Gratitude. There is doubtless such a Thing as a gracious Gratitude, which does greatly 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 no such antece|dent Foundation. The gracious Stirrings of grateful Affection to God, for Kindness received, always are from a Stock of Love al|ready in the 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 Kindness. The Saint having seen the Glory of God, and his Heart overcome by it, and captiva|ted into a supream Love to him on that Account, his Heart hereby becomes tender, and easily affected with Kindnesses received. If a Man has no Love to another, yet Gratitude may be moved by some extraordinary Kindness; as in Soul towards David: But this is not the same Kind of Thing, as a Man's Gratitude to a dear Friend, that his Heart was before possess'd with a high Esteem of, and Love to; whose Heart by this Means became tender towards him, and more easily affected with Gratitude, and affected in another Manner. Self-Love is not excluded from a gracious Gratitude; the Saints love God for his Kindness to them, Psal. 116. 1. I love the Lord, because he hath heard the Voice of my Supplication. But something else is in|cluded; and another Love prepares the Way, and lays the Founda|tion, for these grateful Affections.

2. In a gracious Gratitude, Men are affected with the Attribute of God's Goodness and free Grace, not 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 unparallel'd Grace of God, which is manifested in the Work of Redemption, and shines forth in the Face of Jesus Christ, is infinitely glorious in it self, and appears so to the Angels; 'tis a great Part of the moral Perfection and Beauty of God's Nature: This would be glorious, whether it were exercised towards us or no; and the Saint who exercises a gra|cious Thankfulness for it, sees it to be so, and delights in it as such; tho' his Concern in it serves the more to engage his Mind, and raise the Attention and Affection; and Self-Love here assists as an Hand|maid, being subservient to higher Principles, to lead forth the Mind to the View and Contemplation, and engage and fix the Attention, and heighten the Joy and Love: God's Kindness to them is a Glass that God sets before them, wherein to behold the Beauty of the Attribute of God's Goodness: 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 Interest 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 him|self, that makes the Heart tender, and susceptive of such Impressions from his Goodness to us: Nor is our own Interest, o•• the Benefits we have received, the only, or the chief objective Ground of the present Exercises of the Affection; but God's Goodness, as Part of the Beauty of his Nature; altho' 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 Beau|ty, at that Time, and serves to fix the Attention, and heighten the Affection.

Some may perhaps be ready to object against the whole that has been said, that Text, 1 John 4. 19. We love him, because he first loved us, as tho' this implied that God's Love to the true Saints were the first Foundation of their Love to him.

In answer to this I would observe, that the Apostle's Drift in these Words, is to magnify the Love 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, 10th and 11th Verses. 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, is the 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 Love to him, as it is the Foundation of their Regeneration, and the Whole of their Redemption. 2. The Exercises and Disco|veries that God has made of his wonderful Love to sinful Men, by Jesus Christ, in the Work of Redemption, is one of the chief Mani|festations, which God has made of the Glory of his moral Perfection, to both Angels and Men; and so is one main objective Ground of the Love of Both 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 him, and a proper Occasion of the Excitation of the Love of holy Gratitude, agreeable to what was before said. And that the Saints do in these Respects love God, because he first loved them, fully answers the Design of the Apostle's Argument in that Place. So that no good Argument can be drawn from hence, a|gainst a spiritual and gracious Love in the Saints, arising primarily from the Excellency 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 consists in the sweet Entertainment their Minds have in the View or Contemplation of the divine and holy Beauty of these Things, as they are in themselves. 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 of his Joy: The latter rejoices in God. The Hypo|crite has his Mind pleased and delighted, in the first Place, with his own Privilege, and the Happiness which he supposes he has attained, or shall attain. True Saints have their Minds, in the first Place, inexpressibly pleased and delighted with the sweet Ideas of the glo|rious and amiable Nature of the Things of God. And this is the Spring of all their Delights, and the Cream of all their Pleasures; 'tis the Joy of their Joy. This sweet and ravishing Entertainment, they have in the View of the beautiful and delightful Nature of di|vine Things, is the Foundation of the Joy that they have afterwards, in the Consideration of their being theirs. But the Dependance of the Affections of Hypocrites is in a contrary Order: They first rejoice, and are elevated with it, that they are made so much of by God; and then on that Ground, he 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 exalted and Man abased, Holiness ho|noured 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 their's; and so they have great Reason; But this is not the first Spring of their Joy: They first rejoice in God as glorious and excellent in himself, and then secondarily re|joice in it, that so glorious a God is their's: They first have their Hearts fill'd with Sweetness, from the View of Christ's Excellency, and the Excellency of his Grace, and the Beauty of the Way of Sal|vation by him; and then they have a secondary Joy, in that so excellent a Saviour, and such excellent Grace is their's. * 1.52 But that which is

the true Saint's Superstructure, is the Hypocrite's 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 Things livelily and eloquently set forth; they may hear with a great deal of Pleasure, and be listed up with what they hear: but if their Joy be examined, it will be found to have no other Foun|dation than this, that they look upon these Things as their's, all this exalts them, they love to hear of the great Love of Christ so vastly distinguishing some from others; for Self-love, and even Pride itself, makes 'em affect great Distinction from others: No Wonder, in this confident Opinion of their own good Estate, that they feel well under such Doctrine, and are pleased in the highest Degree, in hear|ing how much God and Christ makes of 'em. 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 up about them, admiring their own Experiences: And what they are princi|pally

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 and Fullness; and instead of rejoicing in Christ Jesus, they rejoice in their admirable Experiences: instead of feeding and feast|ing their Souls in the View of what is without them, viz. the innate, sweet, refreshing Amiableness of the Things exhibited in the Gospel, their Eyes are off from these Things, or at least they view them 〈◊〉〈◊〉 as it were Side-ways; but the Object that fixes their Contemplation, is their Experience; and they are feeding their Souls, and feasting a selfish Principle with a View of their Discoveries: They take more Comfort in their Discoveries than in Christ discovered, which is the true Notion of living upon Experiences and Frames; and not a using Experiences as the Signs, on which they rely for Evidence of their good Estate, which some call living on Experiences: Tho' it be very observable, that some of them who do so, are most no|torious for living upon Experiences, according to the true Notion of it.

The Affections of Hypocrites are very often after this Manner, they are first, much affected with some Impression on their Imagina|tion, or some Impulse, which they take to be an immediate Sugges|tion, or Testimony from God, of his Love and their Happiness, and high Priviledge in some Respect, either with or without a Text of Scripture; they are mightily taken with this, as a great Discove|ry; and hence arise high Affections. And when their Affections are raised, then they view those high Affections, and call them great and wonderful Experiences; and they have a Notion that God is greatly pleased with those Affections; and this affects them more; and so they are affected with their Affections. And thus their Af|fections rise higher and higher, 'till 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 other Foundation but Ima|gination, Self-love and Pride.

And as the Thoughts of this Sort of Persons are, so is their Talk; for out of the Abundance of their Heart, their Mouth speaketh. As in their high Affections, they keep their E••e upon the Beauty of their Experiences, and Greatness of their Attainments; so they are great Talkers about themselves. The true Saint, when under great spi|ritual Affections, from the Fullness of his Heart, is ready to be speaking much of God, and his glorious Perfections and Works, and of the Beauty and Amiableness of Christ, and the glorious Things of the Gospel; but Hypocrites, in their high Affections, talk more of the Discovery, than they do of the Thing discovered; they are full

of Talk about the great Things they have met with, the wonderful 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, &c.

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 himself, to stand at that Time to view himself, and his own Attainments: it would be a Di|version and Loss which he could not bear, to take his Eye off from the ravishing Object of his Contemplation, to survey his own Experi|ence, and to spend Time in thinking with himself, what an high Attainment this is, and what a good Story they 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 Circumstances; but from the divine and supream Beauty of what is the Object of his direct View, without himself; which sweetly entertains, and strongly holds his Mind.

As the Love and Joy of Hypocrites, are all from the Source of Self-|Love; so it is with their other Affections, their Sorrow for Sin, their Humiliation and Submission, their religious Desires and Zeal: Every Thing is as it were paid for before-hand, in God's highly gratifying their Self-love, and their Lusts, by making so much of them, and exalting them so highly, as Things are in their Imagination. 'Tis easy for Nature, as corrupt as it is, under a Notion of being alrea|dy some of the highest Favourites of Heaven, and having a God who does so protect 'em and favour 'em in their Sins, to love this imagi|nary God that suits 'em so well, and to extol him, and submit to him, and to be fierce and zealous for him. The high Affections of many are all built on the Supposition of their being eminent Saints. If that Opinion which they have of themselves were taken away, if they thought they were some of the lower Form of Saints, (tho' 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, & their Deformity, in the midst of their best Duties and their best Affections, it would knock their Affections on the Head; because their Affections are built upon Self, therefore Self-knowledge would destroy them. But as to truly gracious Af|fections, 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 Deformity, and the Meanness of their Experiences, tho' it will purify their Affections, 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 under|stood here, according to the common and vulgar Acceptation of the Word, when Men speak of Morality, and a moral Behaviour mean|ing an outward Conformity to the Duties of the moral Law, and especially the Duties of the second Table; or intending no more at farthest, than such seeming Vertues, as proceed from natural Princi|ples, in Opposition to those Vertues that are more inward, spiritual, and divine; as the Honesty, Justice, Generosity, Good Nature, and publick Spirit of many of the Heathen, are called moral Vertues, in Distinction from the holy Faith, Love, Humility, and Heavenly|mindedness of true Christians: I say the Word Moral is not to be understood thus 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 the Evil of Sin, or that Evil which is against Duty, and con|trary to what is right and ought to be. By natural Evil, they don't mean that Evil which is properly opposed to Duty; but that which is contrary to meer Nature, without any Respect to a Rule of Duty. So the Evil of suffering is called natural Evil, such as Pain, and Torment, Disgrace, and the like: These Things are contrary to meer Nature, contrary to the Nature of both Bad and Good, hate|ful to wicked Men and Devils, as well as good Men and Angels. So likewise natural Defects are called natural Evils, as if a Child be monstrous, or a natural Fool; these are natural Evils, but are not moral Evils, because they han't properly the Nature of the Evil of Sin. On the other Hand, as by moral Evil, Divines mean the Evil of Sin, or that which is contrary to what is right; so by moral Good, they mean that which is contrary to Sin, or that Good in Beings who have Will and Choice, whereby, as voluntary Agents, they are, and act, as it becomes 'em to be and to act, or so as is most fit, and sui|table, and lovely. By natural Good they mean that Good that is entirely of a different Kind from Holiness or Vertue, viz. That which perfects or suits Nature, considering Nature abstractly from any holy or unholy Qualifications, and without any Relation to any Rule or Measure of Right and Wrong.

Thus Pleasure is a natural Good; so is Honour; so is Strength; so is speculative Knowledge, human Learning, and Policy. Thus

there is a Distinction to be made between the natural Good that Men are possessed of, and their moral Good; and also between the natural and moral Good of the Angels in Heaven: the great Capaci|ty of their Understandings, and their great Strength, and the honou|rable 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 perfect and glorious Holiness and Goodness, their pure and flaming Love to God, and to the Saints, and one another, is their moral Good. 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 of God are good, right, and infi|nitely becoming, and lovely; such as his Righteousness, Truth, Faithfulness, and Goodness; or, in one Word, his Holiness. By God's natural Attributes or Perfections, they mean those Attri|butes, wherein, according to our Way of conceiving of God, consists, not the Holiness or moral Goodness of God, but his Greatness; such as his Power, his Knowledge whereby he 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 Will of moral Agents. That in|telligent Being whose Will is truly right and lovely, he is morally good or excellent.

This moral Excellency of an intelligent Being, when it is true and real, and not only external, or meerly Seeming and Counterfeit, is Holiness. Therefore Holiness comprehends all the true moral Ex|cellency of intelligent Beings: There is no other true Vertue, but real Holiness. Holiness comprehends all the true Vertue of a good Man, his Love to God, his gracious Love to Men, his Justice, his Charity, and Bowels of Mercies, his gracious Meekness and Gentle|ness, and all other true christian Vertues that he has, belong to 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 uni|versally used in Scripture, is the same with the moral Excellency of the divine Nature, or his Purity and Beauty as a moral Agent, com|prehending all his moral Perfections, his Righteousness, Faithfulness and Goodness. As in holy Men their Charity, christian Kindness and Mercy, belongs to their Holiness; so the Kindness and Mercy of God, belongs to his Holiness. Holiness in Man, is but the image of God's Holiness: There are not more Vertues belonging to the Image, than 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, answera|ble to Grace in the Original.

As there are two Kinds of Attributes in God, according to our Way of conceiving of him, his moral Attributes, which are sum'd up in his Holiness, and his natural Attributes, of Strength, Know|ledge, &c. that constitute the Greatness of God; so there is a two|fold Image of God in Man, his moral or spiritual Image, which is his Holiness, that is the Image of God's moral Excellency; (which Image was lost by the Fall) and God's natural Image, consisting in Men's Reason and Understanding, his natural Ability, and ••••••minion over the Creatures, which is the Image of God's natural Attributes.

From what has been said, it may easily be understood what I in|tend, when I say that a Love to divine Things for the Beauty of their moral Excellency, is the Beginning and Spring of all holy Affec|tions. It has been already shown, under the former Head, that the first objective Ground of all holy Affections is the supream Excel|lency of divine Things as they are in themselves, or in their own Na|ture; I now proceed further, and say more particularly, that that Kind of Excellency of the Nature of divine Things, which is the first objective Ground of all holy Affections, is their moral Excel|lency, or their Holiness. Holy Persons, in the Exercise of holy Af|fections, do love divine Things primarily for their Holiness: They love God, in the first Place, for the Beauty of his Holiness or moral Perfection, as being supreamly amiable in it self. 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 Contemplation 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 begins: All other holy Love to divine Things flows from hence: This is the most essential and distinguishing Things that belongs to a holy Love to God, with Regard to the Foundation of it. A Love to God for the Beauty of his moral At|tributes, leads to, and necessarily causes a Delight in God for all his Attributes; for his moral Attributes can't 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.

The true Beauty and Loveliness of all intelligent Beings does pri|marily and most essentially consist in their moral Excellency or Holi|ness. Herein consists the Loveliness of the Angels, without which, with all their natural Perfections, their Strength, and their Know|ledge, they would have no more Loveliness than Devils. 'Tis mo|ral Excellency alone, that is in it self, and on it's own Account, the

Excellency of intelligent Beings: 'Tis this that gives Beauty to, or rather is the Beauty of their natural Perfections and Qualifications. Moral Excellency is the Excellency of natural Excellencies. Natural Qualifications are either excellent or otherwise, according as they are join'd with moral Excellency or not. Strength and Knowledge don't render any Being lovely, without Holiness; but more hateful: Tho' they render them more lovely, when join'd with Holiness. Thus the elect Angels are the more glorious for their Strength and Knowledge, because these natural Perfections of their's, are sanctified by their moral Perfection. But tho' the Devils are very strong, and of great natural Understanding, they ben't the more lovely: 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, ac|cording to our Way of conceiving of the divine Being: Holiness is in a pecular Manner the Beauty of the divine Nature. Hence we often read of the Beauty of Holiness; Psal. 29. 2. Psal. 96. 9. and 110. 3. This renders all his other Attributes glorious and lovely. 'Tis the Glory of God's Wisdom, that 'tis a holy Wisdom, and not a wicked Subtilty and Craftiness. This makes his Majesty lovely, and not meerly dreadful and horrible, that it is a holy Majesty. 'Tis the Glory of God's Immutability, that it is a holy Immutability, and not an inflexible Obstinacy in Wickedness.

And therefore it must needs be, that a Sight of God's Loveliness must begin here. A true Love to God must begin with 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 Love|liness from this; and therefore it is impossible that other Attributes should appear lovely, in their true Loveliness, 'till this is seen; and it is impossible that any Perfection of the divine Nature should be loved with true Love, 'till this is loved. If the true Loveliness of all God's Perfections, arises from the Loveliness of his Holiness; then the true Love of all his Perfections, arises from the Love of his Ho|liness. They that don't see the Glory of God's Holiness, can't see any Thing of the true Glory of his Mercy and Grace: They see nothing of the Glory of those Attributes, as any Excellency of God's Nature, as it is in it self; tho' 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 it self, any otherwise than as they are included in his Holiness, more largely taken; or as they are a Part of his 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: 'Tis

the moral Image of God in them, which is their Beauty; and which is their Holiness. Herein consists the Beauty and Brightness of the Angels of Heaven, that they are holy Angels, and so not Devils; Dan. 4. 13, 17, 23. Matth. 25. 31. Mark 8. 38. Acts 10. 22. Rev. 14. 10. Herein consists the Beauty of the christian Religion, above all other Religions, that it is so holy a Religion. Herein consists the Excellency of the Word of God, that it is so holy; Psal. 119. 140. Thy Word is very pure, therefore thy Servant loveth it. Verse 128. I esteem all thy Precepts, concerning all Things, to be right; and I hate every false Way. Verse 138. Thy Testimonies, that thou Last command|ed, are righteous, and very faithful. And 172. My Tongue shall speak of thy Word; for all thy Commandments are Righteousness. And Psal. 19. 7, 8, 9, 10. The Law of the Lord is perfect, converting the Soul: The Testimony of the Lord is sure, making wise the Simple: The Sta|tutes of the Lord are right, rejoicing the Heart: The Commandment of the Lord is pure, enlightning the Eyes: The Fear of the Lord is clean, enduring forever: The Judgments of the Lord are true, and righteous al|together: More to be desired are they than Gold, yea, than much fine Gold; sweeter also than Honey, and the Honey-comb. Herein does primarily consist the Amiableness and Beauty of the Lord Jesus, whereby he is the chief among ten Thousands and altogether lovely; even in that he is the holy One of God, Acts 3. 14. and God's holy Child, Acts 4. 27. and he that is Holy, and he that is True, Rev. 3. 7. All the spiritual Beauty of his human Nature, consisting in his Meek|ness, Lowliness, Patience, Heavenliness, Love to God, Love to Men, Condescention to the Mean and Vile, and Compassion to the Mise|rable, &c. all is sum'd up in his Holiness. And the Beauty of his divine Nature, of which the Beauty of his humane 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 it's Doctrines, that they are holy Doctrines, or Doctrines according to Godliness. And herein does consist the spiritual Beauty of the Way of Salvation by Jesus Christ, that it so holy a Way. And herein chiefly consists the Glory of Heaven, that it is the holy City, the holy Jerusalem, the Habitation of God's Holiness, and so of his Glory; Isai. 63. 15. All the Beauties of the new Jerusalem, as it is described in the two last Chapters of Revelation, are but various Representations of this: See Chap. 21. 2, 10, 11, 18, 21, 27. Chap. 22. 1, 3.

And therefore it is primarily on Account of this Kind of Excel|lency, that the Saints do love all these Things. Thus they love the Word of God, because it is very pure. 'Tis 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: 'Tis on this Account that they love God; and on this Ac|count primarily it is, that they love Christ, and that their Hearts de|light in the Doctrines of the Gospel, and sweetly acquiesce in the Way of Salvation therein revealed * 1.53.

Under the Head of the first distinguishing Characteristick of gra|cious Affection, I observed that there is given to those that are re|generated, 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 of Mind, in spiritual and divine Things, as entirely different from any Thing that is perceived in them by natural Men, as the sweet Taste or Honey is diverse from the Ideas Men get of Honey by looking on it or feeling of it; now this that I have been speaking, viz. The Beauty of Holiness is that Thing in spiritual and divine Things, which is perceived by this spiritual Sense, that is so diverse from all that natural Men perceive in them: This Kind of Beauty is the Quality that is the immediate Object of this spiritual Sense: This is the Sweetness that is the pro|per Object of this spiritual Taste. The Scripture often represents the Beauty and Sweetness of Holiness as the grand Object of a spiri|tual Taste, and spiritual Appetite. This was the sweet Food of the holy Soul of Jesus Christ, John 4. 32, 34. I have Meat to eat, that ye know not of;—My Meat is to do the Will of him that sent me, and to finish his Work. I know of no Part of the holy Scriptures, where the Nature and Evidences of true and sincere Godliness, are so much of set Purpose, and so fully and largely insisted on and deline|ated,

as the 119th 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 Ho|liness is represented as the immediate Object of a spiritual Taste, Re|lish, Appetite and D••••ght, God's Law, that grand Expression and Emanation of the Holiness of God's Nature, and Prescription of Ho|liness to the Creature, is all along represented as the Food and En|tertainment, and as the great Object of the Love, the Appetite, the Compl••••••ance and Rejoicing of the gracious Nature, which prizes God's Commandments above Gold, yea, the finest Gold, and to which they are sweeter than the Honey, and Honey-comb; and that upon Ac|count of their Holiness, as I observed before. The same Psalmist de|clares, that this is the Sweetness that a spiritual Taste relishes in God's Law, Psal. 19. 8, 9, 10. The Law of the Lord is perfect:—The Commandment of the Lord is pure: The Fear of the Lord is clean: The Statutes of the Lord are right, rejoicing the Heart:—The Judgments of the L••ra are true, and righteous altogether: More to be desired are they than Gold, yea than much fine Gold; sweeter also than Honey and the Honey comb.

A holy Love has a holy Object: The Holiness of Love consists especially in this that it is the Love of that which is holy, as holy, or for it's Holiness; so that 'tis the Holiness of the Object, which is the Quality whereon it fixes and terminates. An holy Nature must needs love that in holy Things chiefly, which is most agreable to itself; but surely that in divine Things, which above all others is agreeable to holy Nature, is Holiness; because Holiness must be above all other Things agreable to Holiness; for nothing can be more agreable to any Nature than itself; holy Nature must be above all Things a|greable to holy Nature: And so the holy Nature of God and Christ, and the Word of God, and other divine Things, must be above all other Things, agreable to the holy Nature that is in the Saints.

And again, an holy Nature doubtless loves holy Things, especi|ally on the Account of that, for which sinful Nature has Enmity 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 Enmity against God, and against the Law of God, and the People of God. Now 'tis just arguing from Contraries; from con|trary Causes, to contrary Effects; from opposite Natures, to oppo|site Tendencies. We know that Holiness is of a directly contrary Nature to Wickedness: As therefore 'tis the Nature of Wickedness chiefly to oppose and hate Holiness; so it must be the Nature of Holiness 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 Ho|liness of divine Things. This is the divine Beauty which chiefly en|gages

the Attention, Admiration and Praise of the bright and burn|ing Seraphim; Isai. 6. 3. One cried unto another, and said, Holy, Holy, Holy is the Lord of Hosts; the whole Earth is full of his Glory. And Rev. 4. 8. They rest not Day and Night, saying, Holy, Holy, Holy, Lord God almighty, which was, and is, and is to come. So the glorified Saints, Chap. 15. 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 God's Attributes, either as deriving Loveliness from his Holiness, or as be|ing a Part of it. Thus when they praise God for his Power, his Holiness is the Beauty that engages them; Psal. 98. 1. 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. 99. 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. Verse 5. Exalt ye the Lord our God, and worship at his Footstool, for he is HOLY. Verse 8, 9. Thou wast a God that forgavest them, tho' thou tookest 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. 97. 11. 12. Light is soum 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. 2. 2. There is none HOLY as the Lord; for there is none be|side thee; neither is there any Rock like our God.

By this therefore all may try their Affections, and particularly their Love and Joy. Various Kinds of Creatures shew the Diffe|rence of their Natures, very much, in the different Things they re|lish as their proper Good, one delighting in that which another ab|hors. Such a Difference is there between true Saints, and natural Men: Natural Men have no Sense of the Goodness and Excellency of holy Things; at least for their Holiness; they have no Taste of 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 noble and divine Sense given them, by which they perceive it: And it is this that captivates their Hearts, and delights them above all Things; 'tis the most amiable and sweet Thing to the Heart of a true Saint, that is to be found in Heaven or Earth; that which above all others attracts and engages his Soul; and that wherein, above all Things, he places his Happi|ness, and which he lots upon for Solace and Entertainment to his Mind, in this World, and full Satisfaction and Blessedness in another. By this you may examine your Love to God, and to Jesus Christ,

and to 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 supream Delight in this Sort of Beauty, without being primarily moved from your imagined Interest in them, or Expectations from 'em. There are many high Affections, great seeming Love and rapturous Joys, which have nothing of this holy Relish belonging to 'em.

Particularly, By what has been said you may try your Discoveries of the Glory of God's Grace and Love, and your Affections arising from them. The Grace of God may appear lovely two Ways; either as Bonum Utile, a profitable Good to me, that which greatly serves my Interest, and so suits my Self-Love; or as Bonum formosum, a Beautiful Good in itself, and Part of the moral and spiritual Excel|lency of the divine Nature. In this latter Respect it is that the true Saints have their Hearts affected, and Love captivated by the free Grace of God in the first Place.

From the Things that have been said, it appears, that if Persons have a great Sense of the natural Perfections of God, and are greatly affected with them, or have any other Sight or Sense of God, than that which consists in, or implies a Sense of the Beauty of his moral Perfections, it is no certain Sign of Grace: As particularly, Men's having a great Sense of the awful Greatness, and terrible Majesty of God; for this is only God's natural Perfection, and what Men may see, and yet be entirely blind to the Beauty of his moral Perfection, and have nothing of that spiritual Taste which relishes this divine Sweetness.

It has been shown already, in what was said upon the first distin|guishing Mark of gracious Affections, that that which is spiritual, is entirely different in its Nature, from all that it is possible any grace|less Person should be the Subject of, while he continues graceless. But 'tis possible that those who are wholly without Grace, should have a clear Sight, and very great and affecting Sense of God's Great|ness, his mighty Power, and awful Majesty; for this is what the Devils have, tho' they have lost the spiritual Knowledge of God, consisting in a Sense of the Amiableness of his 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) or his awful Greatness and Majesty; this they behold, and are affected with the Apprehensions of, and there|fore tremble before him. This Glory of God all shall behold at the Day of Judgment; God will make all rational Beings to behold it to a great Degree indeed, Angels and Devils, Saints and Sinners: He will manifest his infinite Greatness, and awful Majesty to every One, in a 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, Isai. 2. 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. God hath often declared his immutable Purpose to make all his Enemies to know him in this Respect, in so often annexing these Words to the Threatnings 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. 14. 21. 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 spoken of in Scripture, as made, or to be made, in the Sight of God's Enemies in this World; Exod. 9. 16. and Chap. 14. 18. and 15. 16. Psal. 66. 3. and 46. 10. and other Places innumerable. This was a Manifestation which God made of himself in the Sight of that wicked Congregation at Mount Sinai; and deeply affecting them with it; so that all the People in the Camp trembled. Wicked Men and Devils will see, and have a great Sense of every Thing that appertains to the Glory of God, but only the Beauty of his moral Perfection. They will see his infinite Greatness and Majesty, his infinite Power, and will be fully convin|ced of his Omniscience, and his Eternity and Immutability; and they will see and know every Thing appertaining to his moral Attri|butes themselves, but only the Beauty and Amiableness of them: They will see and know that he is perfectly just and righteous and true; and that he is a holy God, of purer Eyes than to behold Evil, who cannot look on Iniquity, and they will see the wonderful Ma|nifestations of his infinite Goodness and free Grace to the Saints; and there is nothing will be hid from their Eyes, but only the Beauty of these moral Attributes, and that Beauty of the other Attributes, which arises from it. And so natural Men in this World are capa|ble of having a very affecting Sense of every Thing else that apper|tains to God, but this only. Nebuchadnezzar had a great and very affecting Sense of the infinite Greatness and awful Majesty of God, of his supreme and absolute Dominion, and mighty and irresistable Power, and of his Sovereignty, and that he, and all the Inhabitants of the Earth were nothing before him; and also had a great Con|viction in his Conscience of his Justice, and an affecting Sense of his great Goodness; Dan. 4. 1, 2, 3, 34, 35, 37. And the Sense that Darius had of God's Perfections, seems to be very much like his; Dan. 6. 25. &c. But the Saints and Angels do behold the Glory of God consisting in the Beauty of his Holiness: And 'tis this Sight only, that will melt and humble the Hearts of Men, and wean them from the World, and draw them to God, and effectually change them. A Sight of the awful Greatness of God, may over|power

Men's Strength, and be more than they can endure; but if the moral 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 omnipo|tent Power, which nothing can withstand.

The Sense that natural Men may have of the awful Greatness of God may affect them various Ways; it may not only terrify them, but it may elevate then and raise their Joy and Praise, as their Cir|cumstances may be. This will be the natural Effect of it, under the real or supposed Receipt of some extraordinary Mercy from God, by the Influence of meer Principles of Nature. It has been shown already, that the Receipt of Kindness may, by the Influence of natu|ral Principles, affect the Heart with Gratitude and Praise to God; but if a Person, at the same Time that he receives remarkable Kind|ness from God, has a Sense of his infinite Greatness, and that he is but Nothing in Comparison of him, surely this will naturally raise his Gratitude and Praise the higher, for Kindness to one so much infe|riour. A Sense of God's Greatness had this Effect upon Nebuchad|nezzar, under the Receipt of that extraordinary Favour of his Restorati|on, 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 lefty Terms, extol and mag|nify 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 affected with God's infinite Greatness and Majesty, entertains a strong Conceit that this great God has made him his Child and special Fa|vourite, and promised him eternal Glory in his highest Love; will this have a Tendency, according to the Course of Nature, to raise his Joy and Praise to a great Height.

Therefore, 'tis beyond Doubt, that too much Weight has been laid, by many Persons of late, on Discoveries of God's Greatness, awful Majesty, and natural Perfection, operating after this Manner, without any real View of the holy, lovely 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 seem'd to be overpower'd with the Greatness and awful Majesty of God, and consequentially elevated in the Manner that has been spoken of, who 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 Operation of truly spiritual Disco|veries.

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. Tho' that be something beyond it, it supposes it, as the greater supposes the less. And tho' natural Men may have a Sense of the natural Per|fections of God; yet undoubtedly this is more frequent and com|mon with the Saints, than with natural Men; and Grace tends to enable Men to see these Things in a better Manner, than natural Men do. And not only enables them to see God's natural Attri|butes, 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 the Mind's being enlight|ned, rightly and spiritually to understand or apprehend divine Things.

Holy Affections are not Heat without Light; but evermore arise from some Information of the Understanding, some spiritual Instruc|tion that the Mind receives, some Light or actual Knowledge. 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 glorious Things exhibited in the Gospel; he has some clearer and better View than he had before, when he has not affected; Either he receives some Understanding of divine Things that is new to him; or has his former Knowledge renewed after the View was decayed; 1 John 4. 7. Every one that loveth, knoweth God. Phil. 1. 9. I pray that your Love may abound more and more, in know|ledge and in all Judgment. Rom. 10. 2. They have a Zeal of God, but not according to Knowledge. Col. 3. 10. The new Man, which is renewed in Knowledge. Psal. 43. 3, 4. O send out thy Light and thy Truth; let them lead me, let them lying me into thy holy Hill. John. 6. 45. It is written in the Prophets, and they shall be all taught of God: Every Man therefore that hath heard and hath learned of the Father, cometh unto me. Knowledge is the Key that first opens the hard Heart and enlarges the Affections, and so opens the Way for Men into the Kingdom of Heaven; Luke 11. 52. Ye have taken away the Key of Knowledge.

Now there are many Affections which don't 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 * 1.54

Indeed they have some new Apprehensions which they had not before. 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 of. But in many Persons these Apprehensions or Conceptions that they have, where with they are affected, have no|thing of the Nature of Knowledge or Instruction in them. As for Instance; when a Person is affected with a lively Idea, suddenly ex|cited in his Mind, of some Shape, or very beautiful pleasant Form of Countenance, or some shining Light, or other glorious outward Appearance: Here is something apprehended or conceived by the Mind; but there is nothing of the Nature of Instruction in it: Per|sons become never the wiser by such Things, or more knowing a|bout God, or a Mediator between God and Man, or the Way o•• Salvation by Christ, or any Thing contained in any of the Doctrines of the Gospel. Persons by these external Ideas have no further Ac|quaintance with God, as to any of the Attributes or Perfections of

his Natures; nor have they any further Understanding of his Word, or any of his Ways or Works. Truly spiritual and gracious Affec|tions are not raised after this Manner: These arise from the enlight|ning of the Understanding to understand the Things that are taught of God and Christ, in a new Manner, the coming to a new Un|derstanding of the excellent Nature of God, and his wonderful Per|fections, some new View of Christ in his spiritual Excellencies and Fulness, or Things open'd 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 Foolishness to him. Such Enlightnings of the Understanding as these, are Things entirely different in their Nature, from strong Ideas of Shapes and Colours, and outward Brightness and Glory, or Sounds and Voices. That all gracious Affections do arise from some Instruction or Enlightning of the Understanding, is therefore a fur|ther Proof, that Affections which arise from such Impression ••on the Imagination, are not gracious Affections, besides the Things obser|ved before, which make this evident.

Hence also it appears, that Affections arising from Texts of Scrip|ture coming to the Mind are vain, when 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, 'tis by opening the Scrip|tures to their Understandings; Luke 24. 32. Did not our Heart burn with|in us, while he talked with us by the Way, and while he opened to us the Scriptures? It appears also that the Affection which is occasioned by the coming of a Text of Scripture must be vain, when the Affection is founded on something that is supposed to be taught by it, which really is not contained in it, nor in any other Scripture; because such supposed Instruction is not real Instruction, but a Mistake, and Misapprehension of the Mind. As for Instance, when Persons sup|pose that they are expresly taught by some Scripture coming to their Minds, that they in particular are beloved of God, or that their Sins are forgiven, that God is their Father, and the like: This is a Mis|take or Misapprehension; for the Scripture no where reveals the in|dividual Persons who are beloved, expresly; but only by Consequence, by revealing the Qualifications of Persons that are beloved of God: And therefore this Matter is not to be learn'd from Scripture any other Way than by Consequence, and from these Qualifications: For Things ben't to be learn'd from the Scripture any other Way than they are taught in the Scripture.

Affections really arise from Ignorance, rather than Instruction, in these Instances which have been mention'd; as likewise in some others that might be mention'd. As some when they find them|selves

free of Speech in Prayer, they call it God's being with them; and this affects them more; and so their Affections are set a going and increased: When they look not into the Cause of this Freedom of Speech; which may arise many other Ways besides God's spiri|tual Presence. So some are much affected with some apt Thoughts that come into their Minds about the Scripture, and call it the Spirit of God 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 immediate Influences of God's Spirit; and so are mightily affected with their Priviledge. And there are some Instances of Persons, in whom it seems manifest that the first Ground of their Affection is some bodily Sensation. The animal Spirits, by some Cause, (& probably sometimes by the Devil) are suddenly and unaccountably put into a very agreable Motion, causing Person to feel pleasantly in their Bodies; the animal Spirits are put into such a Motion as is won't to be connected with the Exhileration of the Mind: and the Soul, by the Laws of the Union of Soul and Body, hence feels Pleasure. The Motion of the animal Spirits don't first arise from any Affection or Apprehension of the Mind whatsoever; but the very first Thing that is felt, is an Exhileration of the animal Spirits, and a pleasant external Sensation, it may be in their Breasts. Hence, through Ignorance, the Person being surprized, begins to think, sure|ly this is the Holy Ghost coming into him. And then the Mind be|gins to be affected and raised: There is first great Joy; and then many other Affections, in a very tumultuous Manner, putting all Nature, both Body and Mind, into a mighty Ruffle: For though, as I observed before, 'tis 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 of Affections in the Mind.

And if Men's religions Affections do truly arise from some In|struction or Light in the Understanding; yet the Affection is not gracious, unless the Light which is the Ground of it be spiritual. Affections may be excited by that Understanding of Things, which they obtain meerly by humane Teaching, with the common Improve|ment of the Faculties of the Mind. Men may be much affected by Knowledge of Things of, Religion that they obtain this Way; as some Philosophers have been mightily affected, & almost carried beyond themselves, by the Discoveries they have made in Mathematicks and natural Philosophy. So Men may be much affected from common Illuminations of the Spirit of God, in which God assists Men's Fa|culties to a greater Degree of that Kind of Understanding of religious Matters, which they have in some Degree, by only the ordinary Ex|ercise and Improvement of their own Faculties. Such Illuminations may much affect the Mind; as in many whom we read of in Scrip|ture, that were once enlightened: But these Affections are not spiritual.

There is such a Thing, if the Scriptures are of any Use to teach us any Thing, as a spiritual, supernatural Understanding of divine Things, that is peculiar to the Saints, and which those who are not Saints have nothing of. 'Tis certainly a Kind of Understanding, apprehending or discerning or divine Things, that natural Men have nothing of, which the Apostle speaks of, 1 Cor. 2. 14. But the na|tural Man receiveth not the Things of the Spirit of God; for they are Foolishness unto him; neither can be know them, because they are spiritualy dis••••ned. 'Tis certainly a Kind of seeing or discerning spiritual Things, peculiar to the Saints, which is spoken of, 1 John 3. 6. Whosoever sinneth hath not seen him, neither known him. 3 John 1••. He that doth Evil hath not seen God. And John 6. 40. This is the Will of him that sent me, that every one that seeth the Son, and believeth on him, may have everlasting Life. Chap. 14. 10. The World seeth me us more; but ye see me. Chap. 17. 3. This is eternal Life, that that they might know thee the only true God, and Jesus Christ whom thou hast sent. Matth. 11. 27. No Man knoweth the Son, but the Father; neither knoweth any Man the Father, but the Son, and he to whomsoever the Son will reveal him. John 12. 45. He that seeth me, seeth him that sent me. Psal. 9. 10. They that know thy Name, will put their Truly in thee. Phil. 3. 8. I count all Things but Loss, for the Excel|lency of the Knowledge of Christ 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 it's 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 Understanding; Col. 1. 9. We do not cease to pray for you, and to desire that you may be filled with the Knowledge of his Will, in all Wisdom, and spiritual Understanding. It has been already shown, that that which is spiritual, in the ordina|ry 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 Subjects of.

From hence it may be surely infer'd, wherein spiritual Understan|ding consists. For if there be in the Saints a Kind of Apprehension or Perception, which is in its Nature, perfectly diverse from all that natural Men have, or that it is possible they should have, 'till they have a new Nature; it must consist 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 to say, that it consists in the Sensations of a new spiritual Sense, 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 have given them in Re|generation,

and what is the Object of it. I have shown that the im|mediate Object of it is the supream Beauty and Excellency of the Nature of divine Things, as they are in themselves. And this is a|greable to the Scripture: The Apostle very plainly teaches that the great Thing discovered by spiritual Light, and understood by spiritual Knowledge, is the Glory of divine Things, 2 Cor. 4. 3, 4. But if our Gospel be hid, it is hid to them that are lost; in whom the God of this World hath blinded the Minds of them that believe not, lost the Light of the glorious Gospel of Christ, who is the Image of God, should shine unto them: together with Ver. 6. For God who commanded the Light to shine out of Darkness, hath shined in our Hearts, to give the Light of the Know|ledge of the Glory of God in the Face of Jesus Christ: And Chap. 3. 18. preceeding, 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. And it must needs be so, for as has been before observed, the Scripture often teaches that all true Religion summarily consists in the Love of divine Things. And therefore 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 Knowledge which is the proper Foundation of Love, is the Knowledge of Loveliness. What that Beauty or Loveliness of divine Things is, which is the pro|per and immediate Object of a spiritual Sense of Mind, was shewed under the last Head insisted on, 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 shewn) there is nothing pertaining to divine Things besides the Beauty of their moral Excellency, and those Properties and Qualities of divine Things which this Beauty is the Foundation of, but what natural Men and Devils can see and know, and will know fully and clearly to all Eternity.

From what has been said, therefore, we come necessarily to this Conclusion, concerning that wherein spiritual Understanding consists; viz. That it consists in a Sense of the Heart, of the supream Beauty and Sweetness of the Holiness or moral Perfection of divine Things, together with all that Discerning and Knowledge of Things of Religion, that de|pends upon, and flows from such a Sense.

Spiritual Understanding consists primarily in a Sense of Heart of that spiritual Beauty. I say, a Sense of Heart; for it is not Speculation meerly that is concerned in this Kind of Understanding: Nor can there be a clear Distinction made between the two Faculties of Un|derstanding and Will, as acting distinctly and separately, in this Mat|ter. When the Mind is sensible of the sweet Beauty and Amiable|ness of a Thing, That implies a Sensibleness of Sweetness and Delight in

the Presence of the Idea of it: And this Sensibleness of the Amiableness or Delightfulness of Beauty, carries in the very Nature of it, the Sense of the Heart; or an Effect and Impression the Soul is the Subject of, as a Substance possessed of Taste, Inclination and Will.

There is a Distinction to be made between a meer national Under|standing, wherein the Mind only beholds Things in the Exercise of a speculative Faculty; and the Sense of the Heart, wherein the Mind don't only speculate and behold, but 〈◊〉〈◊〉 and 〈◊〉〈◊〉. That Sort of Knowledge, by which a Man has a sensible Perception of Amiable|ness and Loathsomeness, or of Sweetness and Nauseousness, is not just the same Sort of Knowledge with that, by which he knows what a Triangle is, and what a Square is. The one is meer speculative Knowledge; the other sensible Knowledge, in which more than the meer Intellect is concerned; the Heart is the proper Subject of it, or the Soul as a Being that not only Beholds, but has Inclination, 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 who has only looked upon and felt of it.

The Apostle seems to make a Distinction between meer specula|tive Knowledge of the Things of Religion, and spiritual Knowledge, in calling that the Form of Knowledge, and of the Truth; Rom. 2. 20. Which hast the Form of Knowledge, and of the Truth in the Law. The Letter is often represented by relishing, smelling, or tasting; 2 Cor. 2. 14. Now Thanks be to God, which always causeth us to triumph in Christ Jesus, and maketh manifest the Savour of his Knowledge, in every Place. Matth. 16. 23. Thou favourest 〈◊〉〈◊〉 the Things that be of God, 〈◊〉〈◊〉 Things that be of Men. 1 Pet. 2. 2. 3. As new born Babes, 〈…〉〈…〉 Milk of the Word, that ye may grew thereby; if so be ye have tasted that the Lord is gracious. Cant. 1. 3. Because of the Sa|vour of thy good Ointments, thy Name is as Ointment poured forth; therefore do the Virgins love thee; compared with 1 John 2. 20. But ye have an Unction from the holy One, and ye know all Things.

Spiritual Understanding primarily consists in this Sense, or Taste of the moral Beauty of divine Things; so that no Knowledge can be called Spiritual, any further than it arises from this, and has this in it. But secondarily, it includes all that Discerning and Knowledge of Things of Religion, which depends upon, and flows from such a Sense.

When the true Beauty and Amiableness of the Holiness or true moral Good that is in divine Things, is discovered to the Soul, it as it were opens a new World to it's View. This shews the Glory of all the Perfections of God, and of every Thing appertaining to the divine Being: For, as was observed before, the Beauty of all arises from God's moral Perfection. This shews the Glory of all God's Works, both of Creation and Providence: For 'tis the special Glory of them, that God's Holiness, Righteousness, Faithfulness and Good|ness

are so manifested in them; and without these moral Perfections, there would be no Glory in that Power and Skill with which they are wrought. The glorifying of God's moral Perfections, is the spe|cial End of all the Works of God's Hands. By this Sense of the, moral Beauty of divine Things, is understood the Sufficiency of Christ as a Mediator: For 'tis only by the Discovery of the Beauty of the moral Perfection of Christ, that the Believer is lot into the Knowledge of the Excellency of his Person, so as to know any Thing more of it than the Devils do: And 'tis only by the Knowledge of the Excellency of Christ's Person, that any know his Sufficiency as 〈◊〉〈◊〉 Mediator; for the latter depends upon, and arises from the 〈◊〉〈◊〉. 'Tis by seeing the Excellency of Christ's Person, that the Saints are made sensible of the Preciousness of his Blood, and it's Sufficiency to attone for Sin: For therein consists the Preciousness of Christ. Blood, that 'tis the Blood of so excellent and amiable a Person. And on this depends the Meritoriousness of his Obedience, and Sufficiency and Prevalence of his Intercession. By this Sight of the moral Beauty of divine Things, is seen the Beauty of the Way of Salvation by Christ: For that consists in the Beauty of the moral Perfections of God, which wonderfully shines forth in every Step of this Method of Salvation, from Beginning to End. By this is seen the Fitness and Suitableness of this Way: For this wholly consults in its Tendency to deliver us from Sin and Hell, and to bring us to the Happiness which consists in the Possession and Enjoyment of moral Good, in a Way sweetly agreeing with God's moral Perfections. And in the Way's being contrived so as to attain these Ends, consists the excel|lent Wisdom of that Way. By this is seen the Excellency of the Word of God: Take away all the moral Beauty and Sweetness in the Word, and the Bible is left wholly a dead Letter, a dry, lifeless, tasteless Thing. By this is seen the true Foundation of our Duty; the Worthiness of God to be so esteem'd, honour'd, lov'd, submitted to, and serv'd, as he requires of us, and the Amiableness of the Du|ties themselves that are required of us. And by this is seen the true Evil of Sin: For he who sees the Beauty of Holiness, must necessa|rily see the Hatefulness of Sin, its Contrary. By this Men understand the true Glory of Heaven, which consists in the Beauty and Happi|ness that is in Holiness. By this is seen the Amiableness and Happi|ness 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, nothing is seen, that is worth the Seeing: For there is no other true Excellency or Beauty. Unless this be under|stood, nothing is understood, that is worthy of the Exercise of the noble Faculty of Understanding. This is the Beauty of the God|head,

head, and the Divinity of Divinity, (if I may so speak) the Good of the infinite Fountain of Good; without which God himself (if that were possible to be) would be an infinite Evil: Without which, we our selves had better never have been; and without which there had better have been no Being. He therefore in Effect knows nothing, that knows not this: His Knowledge is but the Shadow of Know|ledge, or the Form of Knowledge, as the Apostle calls it. Well therefore may the Scripture represent those who are destitute of that spiritual Sense, by which is perceived the Beauty of Holiness, as to|tally blind, deaf and senseless, yea dead. And well may Regenera|tion, in which this divine Sense is given to the Soul by its Creator, be represented as opening the blind Eyes, and raising the Dead, and bringing a Person into a new World. For if what has been said be consider'd, it will be manifest, that when a Person has this Sense and Knowledge given him, he will view nothing as he did before; tho' before he knew all Things after the Flesh, yet henceforth he will know them so no more; and he is become a new Creature, old Things are past away, behold all Things are become new; agreeable to 2 Cor. 5. 16, 17.

And besides the Things that have been already mentioned, there arises from this Sense of spiritual Beauty, all true experimental Know|ledge of Religion; which is of itself, as is were a new World of Know|ledge. 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 all gracious Exercise of Soul, and all holy Comforts and Delights, and all Effects of the saving Influences of the Spirit of God on the Heart: And so is ignorant of the greatest Works of God, the most important and glorious Effects of his Power upon the Creature: And also is wholly ignorant of the Saints as Saints; he knows not what they are: And in Effect is ignorant of the whole spiritual World.

Things being thus, it plainly appears, that God's implanting that spiritual supernatural Sense which has been spoken of, makes a great Change in a Man. And were it not for the very imperfect Degree, in which this Sense is commonly given at first, or the small Degree of this glorious Light that first dawns upon the Soul; the Change made by this spiritual Opening of the Eyes in Conversion, would be much greater, and more remarkable, every Way than if a Man, who had been born Blind, and with only the other four Senses, should conti|nue so a long Time, and then at once should have the Sense of seeing imparted to him, in the midst of the clear Light of the Sun, discover|ing a World of visible Objects. For tho' Sight be more noble than any of the other external Senses; yet this spiritual Sense which has been spoken of, is infinitely more noble than that, or any other Prin|ciple of Discerning that a Man naturally has, and the Object of this Sense infinitely greater and more important.

This Sort of Understanding or Knowledge is that Knowledge of divine Things from whence all truly gracious Affections do proceed▪ By which therefore all Affections are to be tried. Those Affections that arise wholly from any other Kind of Knowledge, or do result from any other Kind of Apprehensions of Mind, are vain. * 1.55

From what has been said may be learn'd wherein the most essential Difference lies between that Light or Understanding which is given by the common Influences of the Spirit of God, on the Hearts of na|tural Men, and that saving Instruction which is given to the Saints. The Latter primarily and most essentially lies in beholding the 〈◊〉〈◊〉 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

Former consists only in a further Understanding, thro' the Assistance 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 per|taining to Religion, which are natural. Thus for Instance, In those Awakenings and Convictions of Conscience, that natural Men are often subject to, the Spirit of God gives no Knowledge 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 it's Relation to a Punish|ment, and Connection with the Evil of Suffering (without any Sight of it's true moral Evil, or Odiousness as Sin) and a clearer Idea of the natural Perfections of God, wherein consists, not his holy Beauty and Glory, but his awful and terrible Greatness. 'Tis a clear Sight of this, that will fully awaken the Consciences of wicked Men at the Day of Judgment, without any spiritual Light. And 'tis a lesser De|gree of the same, that awakens the Consciences of natural Men, without spiritual Light, in this World. The same Discoveries are in some Measure given in the Conscience of an awakened Sinner in this World, which will be given more fully in the Consciences of Sinners at the Day of Judgment. The same Kind of Sight or Ap|prehension of God, in a lesser Degree, makes awakened Sinners in this World, sensible of the dreadful Guilt of Sin; against so great and terrible a God, and sensible of it's amazing Punishment, and fills 'em with fearful Apprehensions of divine Wrath; that will thorough|ly convince all wicked Men, of the infinitely dreadful Nature & Guilt of Sin, and astonish 'em with Apprehensions of Wrath, when Christ shall come in the Glory of his 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 sometimes given to natural Men, exciting in them some Kind of religious De|sire, Love and Joy, the Mind is only assisted to a clearer Apprehen|sion of the natural Good ••hat is in divine Things. Thus sometimes, under common Illuminations, Men are raised with the Ideas of the natural Go••d that is in Heaven; as it's outward Glory, it's Ease, it's Honour and Advancement, a being there the Objects of the high Favour of God, & the great Respect of Men & 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 Self-love. Thus in that great Goodness of God to Sinners, and the wonderful dying Love of Christ, there is a natural Good, which all Men love, as they love themselves; as well as a spiritual and holy Beauty, which is seen only by the Rege|nerate. Therefore there are many Things appertaining to the Word of God's Grace delivered in the Gospel, which may cause natural Men, when they hear it, anon with Joy to receive it. All

that Love which natural Men have to God, and Christ, and christian Vertues, and good Men, is not from any Sight of the Amiableness of the Holiness, or true moral Excellency of these Things; but only for the sake of the natural Good there is in them. All natural Men's Hatred of Sin, is as much from Principles of Nature, as Men's Ha|tred of a Tyger for his Rapaciousness, or their Aversion to a Serpent for his Poison and Hurtfulness: And all their Love of christian Ver|tue, is from no higher Principle than their Love of a Man'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 the Soil is beautiful in the Eyes of the Farmer.

From what has been said of the Nature of spiritual Understanding, it appears that spiritual Understanding does not consist in any new doctrinal Knowledge, or in having suggested to the Mind any new Proposition, not before read or heard of: For 'tis plain that this sug|gesting of new Propositions, is a Thing entirely diverse from giving the Mind a new Taste or Relish of Beauty and Sweetness. * 1.56 'Tis also evident that spiritual Knowledge does not consist in any new doctrinal Explanation of any Part of the Scripture; for still, this is but doctrinal Knowledge, or the Knowledge of Propositions; the doctrinal explaining of any Part of Scripture, is only giving us to un|derstand, what are the Propositions contain'd or taught in that Part of Scripture.

Hence it appears, that the spiritual Understanding of the Scripture, don't consist in opening to the Mind the mystical Meaning of the Scripture, in it's Parables, Types and Allegories; for this is only a doctrinal Explication of the Scripture. He that explains what is meant by the stony Ground, and the Seed's springing up suddenly, and quickly withering away, only explains what Propositions or Doctrines are taught in it. So he that explains what is typified by Jacob's Ladder, and the Angels of God ascending and descending on it, or what was typified by Joshua's leading Israel through Jordan, only

shews what Propositions are hid in these Passages. And many Men can explain these Types, who have no spiritual Knowledge. 'Tis possible that a Man might know how to interpret all the Types, Parables, Enigmas, and Allegories in the Bible and not have one Beam of spiritual Light in his Mind; because he mayn't have the 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 in any of these Mysteries, or any other Part of the Scripture. 'Tis plain, by what the Apostle says, that a Man might understand all such Mysteries, and have no saving Grace: 1 Cor. 13. 2. And tho' I have the Gift of Prophecy, and understand all Mysteries, and all Knowledge, and have not Charity, it profiteth me no|thing. They therefore are very foolish, who are exalted in an O|pinion of their own spiritual Attainments, from Notions that come into their Minds, of the mythical Meaning of these and those Passages of Scripture, as tho' it was a spiritual Understanding of these Passages, immediately given 'em by the Spirit of God, and hence have their Affections highly raised: And what has been said shews the Vanity of such Affections.

From what has been said, it is also evident, that it is not spiritual Knowledge, for Persons to be informed of their Duty, by having it immediately suggested to their Minds, that such and such outward Actions or Deeds are the Will of God. If we suppose that it is truly God's Manner thus to signify his Will to his People, by immediate inward Suggestions, such Suggestions have nothing of the Nature of spiritual Light. Such Kind of Knowledge would only be one Kind of doc|trinal Knowledge: A Proposition concerning the Will of God, is as properly a Doctrine of Religion, as a Proposition concerning the Na|ture of God, or a Work of God: And an having either of these Kinds of Propositions, or any other Proposition, declared to a Man, either by Speech, or inward Suggestion, differs vastly from an having the holy Beauty of divine Things manifested to the Soul, wherein spiritual Knowledge does most essentially consist. Thus there was no spiritual Light in Balaam; tho' he had the Will of God immedi|ately suggested to him by the Spirit of God from Time to Time, concerning the Way that he should go, and what he should do and say.

'Tis manifest therefore, that a being led and directed in this Man|ner, is not that holy and spiritual Leading of the Spirit of God, which is peculiar to the Saints, and a distinguishing Mark of the Sons of God, spoken of Rom. 8. 14. For as many as are led by the Spirit of God, are the Sons of God. Gal. 5. 18. But if ye be led by the Spirit, ye are not under the Law.

And if Persons have the Will of God concerning their Actions, suggested to them by some Text of Scripture, suddenly and extraor|dinarily brought to their Minds, which Text, as the Words lay in the Bible before they came to their Minds, related to the Action and Be|haviour of some other Person, but they suppose, as God sent the Words to them, he intended something further by them, and meant such a particular Action of their's; I say, if Persons should have the Will of God thus suggested to 'em with Texts of Scripture, it alters not the Case. The Suggestion being accompanied with an apt Text of Scripture, don't make the Suggestion to be of the Nature of spiri|tual Instruction. As for Instance, If a Person in New-England, on some Occasion, were at a Loss whether it was his Duty to go into some popish or heathenish Land, where he was like to be exposed to many Difficulties and Dangers, and should pray to God that he would shew him the Way of his Duty; and after earnest Prayer, should have those Words which God spake to Jacob, Gen. 46. sud|denly and extraordinarily brought to his Mind, as it they were spo|ken to him; Fear not to go down into Egypt; and I will go with thee; and I will also surely bring thee up again. In which Words, tho' as they lay in the Bible before they came to his Mind, they related only to Jacob, and his Behaviour; yet he supposes that God has a further Meaning, as they were brought and applied to him; that thus they are to be understood in a new Sense, that by Egypt is to be understood this particular Country he has in his Mind, and that the Action in|tended is his going thither, and that the Meaning of the Promise is that God would bring him back into New-England again. There 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 have a spiri|tual Understanding of them. Spiritually to understand the Scripture, is rightly to understand what is in the Scripture, and what was in it before it was understood: 'Tis to understand rightly, what used to be contained in the Meaning of it; and not the making a new Meaning. When the Mind is enlighten'd spiritually and rightly to 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 Reason of Blindness; that is an Evidence that the same Meaning was in it be|fore; otherwise it would have been no Blindness not to see it: 'Tis no Blindness not to see a Meaning which is not there. Spiritually enlightening the Eyes to understand the Scripture, is to open the Eyes, Psal. 119. 18. Open thou mine Eyes, that I may behold wondrous Things out 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 not be the Case, if the Meaning that is now understood was not there before, but is now newly added to the Scripture, by the

Manner of the Scripture's coming to my Mind. This making a new Meaning to the Scripture, is the same Thing as making a new Scripture: It is properly adding to the Word; which is threatned with to dreadful a Curse. Spiritually to understand the Scripture, is to have the Eyes of the Mind open'd, to behold thy wonderful spiri|tual Excellency of the glorious Things contain'd in the true Mean|ing of it, and that always were contain'd in it, ever once it was writ|ten; to behold the amiable and bright Manifestation of the divine Perfections, and of the Excellency and Sufficiency of Christ, and the Excellency and Suitableness of the Way of Salvation by Christ, and the spiritual Glory of the Precepts and Promises of the Scripture, &c. Which Things are, and always were in the Bible, and would have been seen before, if it had not been for Blindness, without having any now Sense added by the Words being sent by God to a particu|lar Person, and spoken a new to him, with a new Meaning.

And as to a gracious Leading of the Spirit, it consists in two Things; partly in instructing a Person in his Duty by the Spirit, 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 a Person'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 external 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, but only the Glance of his Eye. He who has a rectified musical Ear, knows whether the Sound he hears be true Harmony: He don't need first to be at the Trouble of the Rea|sonings of a Mathematician, about the Proportion of the Notes. He that has a rectified Palate, knows what is good Food, as soon as he tastes it, without the Reasoning of a Physician about it. There is a holy Beauty and Sweetness in Words and Actions, as well as a natu|ral Beauty in Countenances and Sounds, and Sweetness in Food; Job 12. 11. Doth not the Ear try Words, and the Mouth taste his Meat. When a holy and amiable Action is suggested to the Tho'ts of a holy Soul; that Soul, if in the lively Exercise of it's spiritual Taste, at once sees a Beauty in it, and so inclines to it, and closes with it. On the Contrary, if an unworthy unholy Action be sug|gested to it, it's sanctified Eye fees no Beauty in it, and is not pleased with it; it's sanctified Taste relishes no Sweetness in it, but on the contrary, it is nauseous to it. Yea it's holy Taste and Appetite leads

it to think of That which is truly lovely, and naturally suggests it; as a healthy Taste and Appetite naturally suggests the Idea of it's proper Object. Thus a holy Person is led by the Spirit, as he is instructed and led by his 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 Behaviour towards God, and towards Man, in this Case and the other; and judges what is right as it were spontaneously, and of himself, without a particular De|duction, by any other Arguments than the Beauty that is seen, and Goodness that is tasted. Thus Christ blames the Pha••••••••••s, that they did not, even of their own selves, judge what was right, without needing Miracles to prove it, Luke 12. 57. The Apostle seems plainly to have Respect to this Way of judging of spiritual Beauty, in Rom. 12. 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 good Taste of natural Beauty, (which learned Men often speak of) that is exercised about temporal Things, in judging of them; as about the Justness of a Speech, the Goodness of Style, the Beauty of a Poem, the Gracefulness of Deportment, &c. A late great Philosopher of our Nation, writes thus upon it; * 1.57.

To have a Taste, is to give Things their real Value, to be touch'd with the Good, to be shock'd with the Ill; not to be dazzled with false Lustres, but in Spight of all Colours, and every Thing that might deceive or amuse, to judge soundly. Taste and Judgment then, should be the same Thing; and yet 'tis easy to discern a Difference. The Judgment forms it's Opinions from Reflection: The Reason on this Occasion fetches a Kind of Circuit, to arrive at it's End; it supposes Principles, it draws Consequences, and it judges; but not without a thorough Knowledge of the Case; so that after it has pronounced, it is ready to render a Reason of it's Decrees. Good Taste observes none of these Formalities; e'er it has Time to consult, it has taken it's Side; as soon as ever the Object is presented it, the Impression is made, the Sentiment formed, ask no more of it. As the Ear is wounded with a harsh Sound, as the Smell is sooth'd with an agreable Odour, before ever the Reason have meddled with 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 it's Conduct; but it was not in it's Power to wait for them. Frequently it happens not to know them at all, and what Pains soever it uses, cannot discover what it was determin'd it to think as it did. This Conduct is very different from That the

Judgment observes in it's Decisions: Unless we chuse to say, that good Taste is as it were a first Motion, or a Kind of Instinct of right Reason, which hurries on with Rapidi••••, and conducts more securely, that all the Reasonings she could make: 'Tis a first Glance of the Eye, which discovers to us the Nature and Rela|tions of Things in a Moment.

Now as there is such a Kind of Taste of the Mind as this, which Philosophers speak of, whereby Persons are guided in their Judgment of the natural Beauty, Gracefulness, Propriety, Nobleness and 〈◊〉〈◊〉 of Speeches and Actions, whereby they judge as it were by the Glance of the Eye, or by inward Sensation, and the first Impression of the Object; so there is likewise such a Thing is a divine Taste, gi|ven and maintained by the Spirit of God, in the Hearts of the Saints, whereby they are in like Manner led and guided in discerning and distinguishing 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 〈◊〉〈◊〉 of God are led by the Spirit of God, in their Behaviour in the World.

A holy Disposition and spiritual Taste, where Grace is strong and lively, will enable a Soul to determine what Actions are right and becoming Christians, not only more speedily, but far more exactly, than the greatest Abilities without it. This may be illustrated by the Manner in which some Habits of Mind, and Dispositions of Heart, of a Nature inferiour to true Grace, will teach and guide a Man in his Actions. As for Instance, if a Man be a very good na|tur'd Man, his good Nature will teach him better how to act bene|volently amongst Mankind, and will direct him, on every Occasion, to these Speeches and Actions, which are agreeable to Rules of Good|ness, 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; tho' he be a Man of an indiffe|rent Capacity, yet this Habit of his Mind will direct him, for more readily and exactly, to a Speech and Deportment, or Manner of Be|haviour, which shall in all Respects be sweet and Kind, and agree|able 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 〈◊〉〈◊〉 which is benevolent, and 〈◊〉〈◊〉 the contrary, and causes him to distinguish between one and the other in a Moment, more precisely, than the most accu|rate Reasonings can find out in many Hours. As the Nature and in|ward Tendency of a Stone, or other heavy Body, that is let fall from a Lost, shews the Way to the Centre of the Earth, more exactly in an Instant, than the 〈◊〉〈◊〉 Mathematician, without it, could deter|mine, 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 Behaviour in the World. So an eminently humble, or meek, or charitable Disposition, will direct a Person of mean Capacity to such a Behaviour, as is agreeable to christian Rules of Humility, Meek|ness and Charity, far more readily and precisely, than the most dili|gent 〈◊〉〈◊〉, and elaborate Reasonings, of a Man of the strongest Fa|culties, 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 〈◊〉〈◊〉 Confidence in God, and an heavenly Disposition, teach and 〈◊〉〈◊〉 a Man in his Behaviour.

'Tis an exceeding difficult Thing for a wicked Man, destitute of 〈◊〉〈◊〉 Principles 〈◊〉〈◊〉 his Heart, to guide him, to know how to de|m•••• 〈…〉〈…〉 a Christian, with the 〈◊〉〈◊〉, and Beauty, and hea|••••ly 〈◊〉〈◊〉 of a truly holy, humble, 〈◊◊〉〈◊◊〉. He knows 〈◊〉〈◊〉 how to put on those Garments; neither 〈◊〉〈◊〉 they 〈◊〉〈◊〉; 〈…〉〈…〉 〈…〉〈…〉 〈…〉〈…〉 With 〈◊〉〈◊〉 Vers•• 15. 'Tis Labour of the 〈◊〉〈◊〉, 〈◊〉〈◊〉 every one of them; 〈◊〉〈◊〉 be knoweth not how to go to the City. Prov. 10. 32. The 〈◊〉〈◊〉 of the Righteous know that is acceptable. Chap. 15. 2. The 〈◊〉〈◊〉 of the 〈◊◊〉〈◊◊〉 Knowledge aright; but the 〈◊〉〈◊〉 of 〈◊◊〉〈◊◊〉 out 〈◊〉〈◊〉. And Chap. 16. 23. The heart of the Righteous 〈◊〉〈◊〉 his 〈◊〉〈◊〉, and 〈◊〉〈◊〉 Learning to his 〈◊〉〈◊〉.

The Saints in thus judging of Actions by a spiritual Taste, have not a particular Recourse to the express Rules of God's Word, with Respect to every Word and Action that is before them, the Good or Evil of which they thus judge of: But yet their Taste it self in General, is Subject to the Rule of God's Word, and must be tried by that, and a right Reasoning upon it. As a Man of a recti|fied Palate judges of particular 〈◊〉〈◊〉 by his Taste: But yet his Palate it self 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 naturally leads the Thoughts in the right Channel, casts a Light on the Word of God, and causes the true Meaning, most naturally to come to Mind, thro' the Harmony there is between the Disposition and Relish of a sanctified Soul, and the true Meaning of the Rules of God's Word. Yea, 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 of God in judging of Actions themselves, and in their Meditations upon, and judging 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 is a Thing exceeding diverse from that which some call so; which consists not in teaching them God's Statutes and Precepts, that he has already given; but in giving them new Precepts, by immediate inward Speech or Suggestion; and has in it no Tasting the true Excellency of Things, or judging or discern|ing the Nature of Things at all. They don't determine what is the Will of God by any Taste or Relish, or any Manner of Judgment of the Nature of Things, but by an immediate Dictate concerning the Thing to be done: There is no such Thing as any Judgment or Wisdom in the Case. Whereas in that Leading of the Spirit which is peculiar to God's Children, is imparted that true Wisdom, and holy Discretion, so often spoken of in the Word of God; which is high above the other Way, as the Stars are higher than a Glow-|Worm; and that which Balaam and Saul (who sometimes were led by the Spirit in that other Way) never had, and no natural Man can have, without a Change of Nature.

What has been said of the Nature of spiritual Understanding, as consisting most essentially in a divine supernatural Sense and Relish of the Heart, not only shews that there is nothing of it in this falsiy supposed Leading of the Spirit, which has been now spoken of; but also shows the Difference between spiritual Understanding, and all Kinds and Forms of Enthusiasm, all imaginary Sights of God and Christ and Heaven, all supposed Witnessing of the Spirit, and Testimonies of the Love of God by immediate inward Suggestion; and all Im|pressions of future Events, and immediate Revelations of any secret Facts whatsoever; all enthusiastical Impressions and Applications of Words of Scripture, as tho' they were Words now immediately spo|ken by God to a particular Person, in a new Meaning, and carrying something more in them, than the Words contain as they lie in the Bible; and all Interpretations of the mystical Meaning of the Scrip|ture, by supposed immediate Revelation. None of these Things consist in a divine Sense and Relish of the Heart, of the holy Beauty and Excellency 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 refer'd to the Head of Impressions on the Imagination, and consist in the exciting external Ideas in the Mind, either in Ideas of outward Shapes and Colours, or Words spoken, or Letters written, or Ideas of Things external and sensible, belonging to Actions done, or Events accomplished, or to be Accomplished. 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 Appea|rance, or by the Idea of pleasant Words spoken, or written,

excited in the Imagination, or some pleasant bodily Sensation. So when Persons have an imaginary Revelation of some secret Fact, 'tis by exciting external Ideas; either of some Words, implying a De|claration of that Fact, or some visible or sensible Circumstances of such a Fact. So the supposed Leading of the Spirit, to do the Will of God, in outward Behaviour, is either by exciting the Idea of Words (which are outward Things) in their Minds, either the Words of Scripture, or other Words, which they look upon as an immediate Command of God; or else by exciting and impressing strongly the Ideas of the outward Actions themselves. So when an Interpretation of a Scripture Type or Allegory, is immediately, in an extraordinary Way, strongly suggested, it is by suggesting Words, as tho' one secretly whisper'd, and told the Meaning; or by exciting other Ideas in the Imagination.

Such Sort of Experiences and Discoveries as these commonly 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 in the World, from one Age to another, consists in such Discoveries as these, and in the Affections that flow from them. In such Things consisted the Experiences of the ancient Pythagoreans among the Heathen, and many others a|mong them, who had strange Extasys and Raptures, and pretended to a divine Afflatus, and immediate Revelations from Heaven. In such Things as these seem to have consisted the Experiences of the Essenes, an ancient Sect among the Jews, at, and after the Times of the Apostles. In such Things as these consisted the Experiences of many of the ancient Gnosticks, and the Montanists, and many other Sects of ancient Hereticks, in the primitive Ages of the Christian Church. And in such Things as these consisted the pretended im|mediate Converse, with God and Christ, and Saints and Angels of Heaven, of the Monks, Anchorites, and Recluses, that formerly aboun|ded in the Church of Rome. In such Things consisted the preten|ded high Experiences, and great Spirituality of many Sects of Enthu|siasts, that swarm'd in the World after the Reformation; such as the Anabaptists, Antinomians, and Familists, the Followers of N. Stork, Th. Muncer, Jo. Becold, Henry Pfeifer, David George, Casper Swenck|field, Henry Nicolas, Johannes Agricola Eislebius; and the many wild Enthusiasts that were in England in the Days of Oliver Cromwell; and the Followers of Mrs. Hutchinson, in New-England; 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 in such Things as these consisted the Ex|periences of the late French Prophets, and their Followers. And in these Things seems to lie the Religion of the many Kinds of Enthu|siasts of the present Day. 'Tis by such Sort of Religion as this chief|ly

that Satan transforms himself into an Angel of Light: And it is that which he has ever most successfully made use of to confound hopeful and happy Revivals of Religion, from the Beginning of the christian Church to this Day. When the Spirit of God is poured out, to begin a glorious Work, then the old Serpent, as fast as possi|ble, and by all Means introduces this Bastard Religion, and mingles it with the true; which has from Time to Time soon brought all Things into Confusion. The pernicious Consequence of it is not easily imagined or conceived of, 'till we see and are amazed with the aw|ful Effects of it, and the dismal Desolation it has made. If the Re|vival of true Religion be very great in it's Beginning, yet if this Bas|tard comes in, there is Danger of it's doing as Gideon's Bastard Abi|melech did, who never left 'till he had slain all his Threescore and ten true born Sons, excepting one, that was forced to flee. Great and strict therefore should be the Watch and Guard that Ministers main|tain against such Things, especially at a Time of great Awakening: For Men, especially the common People, are easily bewitched with such Things; they having such a glaring and glistering Shew of high Religion; and the Devil hiding his own Shape, and appearing as an Angel of Light, that Men may not to be afraid of him, but many adore him.

The Imagination of 〈◊◊〉〈◊◊〉 to be that wherein are form'd all those Delusions of Satan, which those are carried away with, who are under the Influence of false Religion, and counterfeit Grace and Affections. Here is the Devil's grand Lurking-Place, the very Nest of soul and delusive Spirits. 'Tis very much to be doubted whether the Devil can come at the Soul of Man, at all to affect it, or to ex|cite any Thought or Motion, or produce any Effect whatsoever in it, any other Way, than by the Phantasy; which is that Power of the Soul, by which it receives, and is the Subject of the Species, or Ideas of outward and sensible Things. As to the Laws and Means which the Creator has established, for the Intercourse and Communication of unbodied Spirits, we know nothing about them; we don't know by what Medium they manifest their Thoughts to each other, or ex|cite Thoughts in each other. But as to Spirits that are united to Bodies, those Bodies God has united 'em to, are their Medium of Communication: They have no other Medium of acting on o|ther Creatures, or being acted on by them, than the Body. There|fore it is not to be supposed that Satan can excite any Thought, or produce any Effect in the Soul of Man, any otherwise, than by some Motion of the animal Spirits, or by causing some Motion or Altera|tion in something which appertains to the Body. There is this Rea|son to think that the Devil can't produce Thoughts, in the Soul im|mediately, or any other Way, than by the medium of the Body, viz. That he can't immediately see or know the Thoughts of the

Soul: It is abundantly declared in the Scripture to be peculiar 〈◊◊〉〈◊◊〉 omniscient God to do that. But it is not likely that the Devil can immediately produce an Effect which is out of the Reach of his immedi|ate View. It seems unreasonable to suppose that his immediate Agen|cy, should be out of his own Sight, or that it should be impossible for him to see what he himself immediately does. Is it not unreasonable to suppose that any Spirit or intelligent Agent, should by the Act of his Will, produce Effects, according to his Understanding, or agrea|ble to his own Thoughts, and that immediately; and yet the Effects produced, be beyond the Reach of his Understanding, or where he can have no immediate Perception or Discerning at all. But if this be so, that the Devil can't produce Thoughts in the Soul immedi|ately, or any other Way than by the animal Spirits, or by the Body; then it follows, that he never brings to pass any thing 〈◊〉〈◊〉 the Soul, but by the Imagination or Phantasy, or by exciting external Ideas. For we know that Alterations in the Body, do immediately excite no other Sort of Ideas in the Mind, but external Ideas, or Ideas of the outward Senses, or Ideas which are of the same outward Nature. As to Reflection, Abstraction, Reasoning, &c. and those Thoughts and inward Motions which are the Fruits of these Acts of the Mind, they are not the next Effects of Impressions on the Body. So that it must be only by the Imagination, that Satan has Access to the Soul, to tempt and delude it, or suggest any Thing to it. * 1.58 And this

seems to be the Reason why Persons that are under the Disease of Melancholy, are commonly so visibly and remarkably subject to the Suggestions and Temptations of Satan: That being a Disease which peculiarly affects the animal Spirits, and is attended with Weakness of that Part of the Body which is the Fountain of the animal Spirits, even the Brain, which is, as it were, the Seat of the Phantasy. 'Tis by Impressions made on the Brain, that any Ideas are excited in the Mind, by the Motion of the animal Spirits, or any Changes made in the Body. The Brain being thus weaken'd and diseased, 'tis less under the Command of the higher Faculties of the Soul, and yields the more easily to extrinsick Impressions, and is over-power'd by the dis|order'd Motions of the animal Spirits; and so the Devil has greater Advantage to affect the Mind, by working on the Imagination. And thus Satan, when he casts in those horrid Suggestions into the Minds of many ••••ancholly Persons, in which they have no Hand themselves, he does it by 〈◊〉〈◊〉 imaginary Ideas, either of some dreadful Words or Sentences, or other horrid outward Ideas. And when he tempts other Persons who are not melancholly, he does it by presenting to the Imagination, in a lively and alluring Manner, the Objects of their Lusts, or by exciting Ideas of Words, and so by them exciting Thoughts; or by promoting an Imagination of outward Actions, Events, Circumstances, &c. Innumerable are the Ways by which the Mind might be led on to all Kind of evil Thoughts, by exciting external Ideas in the Imagination.

If Persons keep no Guard at these Avenues of Satan, by which he has Access to the Soul, to tempt and delude it, they will be likely to have enough of him. And especially, if instead of guarding a|gainst him, they lay themselves 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 God, by inward Whispers, and immediate Suggestions of Facts and Events, pleasant Voices, beautiful Images, and other Impressions on the Imagination. There are many who are deluded by such Things, and are lifted up with them, and seek after them, that have a continued Course of them, and can have 'em almost when they will; and especially when their Pride and Vain-glory has most Occasion for 'em, to make a Shew of 'em before Company. 'Tis with them, something as 'tis with those who are Professors of the Art of telling where lost Things are to be found, by Impressions made on their Imaginations; they laying them|selves open to the Devil, he is always at Hand to give them the de|sired Impression.

Before I finish what I would say on this Head of Imaginations, counterfeiting spiritual Light, and Affections arising from them, I would renewedly (to prevent Misunderstanding 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 Man, that he can scarcely think of any Thing intensely, without some Kind of outward Ideas. They arise and interpose themselves unavoidably, in the Course of a Man's Thoughts; tho' oftentimes they are very confused, and are not what the Mind regards. When the Mind is much engaged, and the Thoughts intense, oftentimes the Imagination is more strong, and the outward Idea more lively; especially in Persons of some Consti|tutions of Body. But there is a great Difference between these two Things, viz. Lively Imaginations arising from strong Affections, and Strong Affections arising from lively Imaginations. The former may be, and doubtless often is, in Case of truly gracious Affections. The Affections don't arise from the Imagination, nor have any Dependance upon it; but on the contrary, the Imagination is only the accidental Effect, or Consequent of the Affection, thro' the Infirmity of hu|mane Nature. But when the latter is the Case, as it often is, that the Affection arises from the Imagination, and is built upon it, as its Foundation, instead of a spiritual Illumination or Discovery; then is the Affection, however elevated, worthless and vain. And this is the Drift of what has been now said, of Impressions on the Imagina|tion. Having observed this, I proceed to another Mark of gracious Affections.

V. Truly gracious Affections are attended with a reasonable and spiritual Conviction of the Judgment, of the Reality and Cer|tainty of divine Things.

This seems to be implied in the Text that was laid as the Foun|dation of this Discourse, Whom having not seen, ye love; in whom, tho' now ye see him not, yet BELIEVING, ye rejoice with Joy unspeakable and full of Glory.

All those who are truly gracious Persons have a solid, full, thoro' and effectual Conviction of the Truth of the great Things of the Gos|pel. I mean that they no longer halt between two Opinions, the great Doctrines of the Gospel cease to be any longer doubtful Things, or Matters of Opinion, which, tho' probable, are yet disputable; but with them, they are Points settled and determined, as undoubted and indisputable; so that they are not afraid to venture their All upon their Truth. Their Conviction is an effectual Conviction; so that the great, spiritual, mysterious, and invisible Things of the Gos|pel, have the Influence of real and certain Things upon them; they have the Weight and Power of real Things in their Hearts; and ac|cordingly rule in their Affections, and govern them thro' the Course of their Lives. With Respect to Christ's being the Son of God, and Saviour of the World, and the great Things he has revealed con|cerning Himself, and his Father, and another World, they han't only a predominating Opinion that these Things are true, and so yield their Assent, as they do in many other Matters of doubtful Specula|tion; but they see that it is really so: Their Eyes are open'd, so that they see that really Jesus is the Christ, the Son of the living God. And as to the Things which Christ has revealed, of God's eternal Purposes and Designs, concerning fallen Man, and the glorious and everlasting Things prepared for the Saints in another World, they see that they are so indeed: And therefore these Things are of great Weight with them, and have a mighty Power upon their Hearts, and Influence over their Practice, in some Measure answerable to their infinite Importance.

That all true Christians have such a Kind of Conviction of the Truth of the Things of the Gospel, is abundantly manifest from the holy Scriptures. I will mention a few Places of many; Matth. 16. 15, 16, 17. But whom say ye that I am? 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 Ba••jona:—my Father which is in Heaven, hath revealed it unto thee. John 6. 68, 69. Thou hast the Words of eternal Life: And we believe, and are sure that thou art that Christ, the Son of the living God. John 17. 6, 7, 8. I have manifested thy Name to the Men which thou gavest me out of the World.—Now they have known that all Things, whatsoever thou hast given me, are of thee: For I have given unto them, the Words which thou ga|vest

me; and they have received them, and have known surely that I came out from thee; and they have believed that thou didst send me. Acts. 8. 37. If thou believest with all thy Heart, thou mayest. 2. Cor. 4. 11, 12, 13, 14. We which live, are always delivered unto Death, for Jesus sake:—Death worketh in us;—we having the Spirit of Faith; according as it is written, I believed, & therefore have I spoken; we also believe, and therefore speak: Knowing that be which raised up the Lord Jesus, shall raise us up also by Jesus, and shall present us with you. To|geth with Ver. 16. For which Cause, we faint not. And Ver. 18. while we look not at the Things which are seen, &c. And Chap. 5. 1. For we know that if our earthly House of this Tabernacle were dissolved, we have a Building of God,—And Ver. 6, 7, 8. Therefore we are always confident; knowing that whilst we are at home in the Body, we are absent from the Lord: For we walk by Faith, not by Sight; we are confident, I say, and willing rather to be absent from the Body, and present with the Lord. 2 Tim. 1. 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 perswaded that he is able to keep that which I have committed unto him, against that Day. Heb. 3. 6. Whose House are we, if we hold fast the Confidence, and the Rejoycing of the Hope, firm unto the End. Heb. 11. 1. Now Faith is the Substance of Things hoped for, and the Evidence of Things not seen: Together with that whole Chapter. 1 John 4. 13. 14, 15, 16. Hereby know we that we dwell in him, and be in us; because he hath given us of his Spirit; and we have seen, and do testify, that the Father 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. 5. 4, 5. For whatsoever is born of God, overcometh the World: And this is the Victory that overcometh the World, even our Faith. Who is he that overcometh the World, but he that believeth that Jesus is the Son of God?

Therefore truly gracious Affections are attended with such a Kind of Conviction and Perswasion of the Truth of the Things of the Gos|pel, and Sight of their Evidence and Reality, as these and other Scrip|tures speak of.

There are many religious Affections, which are not attended with such a Conviction of the Judgment. There are many Apprehensions and Ideas which some have, that they call divine Discoveries, which are affecting, but not convincing. Tho' for a little while, they may seem to be more perswaded of the Truth of the Things of Religion, than they used to be, and may yield a forward Assent, like many of Christ's Hearers, who believed for a while; yet they have no thoro' and effectual Conviction; nor is there any great abiding Change in them, in this Respect, that whereas formerly they did not realize the great Things of the Gospel, now these Things, with Regard to Re|ality

and Certainty, appear new to them, and they behold 'em quite in another View than they used to do. There are many Persons who have been exceedingly raised with religious Affections, and think they have been converted, they don't go about the World any more con|vinced of the Truth of the Gospel, than they used to be; or at least, there is no remarkable Alteration: They are not Men who live un|der the Influence and Power of a realizing Conviction of the infinite and eternal Things which the Gospel reveals: If they were, it would be impossible for 'em to live as they do. Because their Affections are not attended with a thorough Conviction of the Mind, they are not at all to be depended on; however great a Snow and Noise they make, 'tis like the Blaze of Tow, or Crackling of Thorns, or like the forward flourishing Blade on stony Ground, that has no Root, nor Deepness of Earth to maintain it's Life.

Some Persons, under high Affections, and a confident Perswasion of their good Estate, have that, which they very ignorantly call a Seeing the Truth of the Word of God, and which is very far from it, after this Manner; they have some Text of Scripture coming to their Minds, in a sudden and extraordinary Manner, immediately de|claring to them (as they suppose) that their Sins are forgiven or that God loves them, and will save them; and it may be have a Chain of Scriptures coming one after another, to the same Purpose; and they are convinced that it is Truth; i. e. they are confident that it is certainly so, that their Sins are forgiven, and God does love them, &c.—; they say they know it is so; and when the Words of Scripture are suggested to 'em, and as they suppose immediately spo|ken to 'em by God, in this Meaning, they are ready to cry out, Truth, Truth! 'Tis 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 Con|fidence of their own good Estate, and so a Confidence that those Words are true, which they suppose tell 'em they are in a good E|state: When indeed (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 Word of God, is a Sight of nothing but a Phantom, and is all over a Delusion. Truly to see the Truth of the Word of God, is to see the Truth of the Gospel; which is the glorious Doc|trine the Word of God contains, concerning God, and Jesus Christ, and the Way of Salvation by him, and the World of Glory that he is entered into, and purchased for all them who believe; and not a Revelation that such and such particular Persons are true Christians, and shall go to Heaven. Therefore those Affections which arise from no other Perswasion of the Truth of the Word of God than this, a|rise

from Delusion, and not true Conviction; and conseqently are themselves delusive and vain.

But if the religious Affections that Persons have, do indeed arise from a strong Perswasion of the Truth of the christian Religion; their Affections are not the better, unless their Perswasion be a reasonable Perswasion or Conviction. By a reasonable Conviction, I mean a Conviction founded on real Evidence, or upon that which is a good Reason, or just Ground of Conviction•••• Men may have a strong Perswasion that the christian Religion is true, when their Per|swasion is not at all built on Evidence, but altogether on Education, and the Opinion of others; as many Mahometans are strongly per|swaded of the Truth of the Mahometan Religion, because their Fa|thers, and Neighbours, and Nation believe it. That Belief of the Truth of the christian Religion which is built on the very same Grounds, with Mahometans Belief of the Mahometan Religion, is the same Sort of Belief. And tho' the Thing believed happens to be better; yet That don't make the Belief it self, to be of a better Sort: For tho' the Thing believed happens to be true; yet the Belief of it is not owing to this Truth, but to Education. So that as the Con|viction is no better than the Mahometans Conviction; so the Affec|tions that flow from it, are no better, in themselves, than the reli|gious Affections of Mahometans.

But if that Belief of christian Doctrines, which Persons Affections arise from, be not meerly from Education, but 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 reasonable, but also a spiritual Belief or Conviction. I suppose none will doubt but that some natural Men do yield a Kind of Assent of their Judgments to the Truth of the christian Religion, from the rational Proofs or Arguments that are offered to evince it. Judas, without Doubt, thought Jesus to be the Messiah, from the Things which he saw and heard; but yet all along was a Devil. So in John 2. 23, 24, 25. we read of 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 Sor|cerer believed, when he beheld the Miracles and Signs which were done; but yet remained in the Gall of Bitterness, and Bond of Iniquity, Acts 8. 13, 23. And if there is such a Belief or Assent of the Judg|ment in some natural Men, none can doubt but that religious Affec|tions may arise from that Assent or Belief; as we read of some who believed for a while, that were greatly affected, and anox, with Joy received the Word.

'Tis evident that there is such a Thing as a spiritual Belief or Conviction of the Truth of the Things of the Gospel, or a Belief

that is peculiar to those who are spiritual, or who are regenerated, and have the Spirit of God, in his holy Communications, and dwell|ing in them as a vital Principle. So that the Conviction they have, don't only differ from that which natural Men have, in its Conco|raicants, in that it is accompanied with good Works; but the Belief it self is diverse, the Assent 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 Thing at all is so; John 17. 8. They have believed that thou didst send me. Tit. 1. 1. According to the Faith of God's Elect, and the acknow|ledging of the Truth which is after Godliness. John 16. 27. The Fa|ther himself loveth you, because ye have loved me, and have believed that I came out from God. 1 John 4. 15. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. Chap. 5. 1. Whosoever believeth that Jesus is the Christ, is born of God. Ver. 10. He that believeth on the Son of God, hath the Witness in himself.

What a spiritual Conviction of the Judgment is, we are naturally led to determine from what has been said already, under the former Head of a spiritual Understanding. The Conviction of the Judgment arises from the Illumination of the Understanding: The passing of a right Judgment on Things, depends on an having a right Apprehen|sion or Idea of Things. And therefore it follows, that a spiritual Conviction of the Truth of the great Things of the Gospel, is such a Conviction, as arises from having a spiritual View or Apprehension of those Things in the Mind. And this is also evident from the Scripture, which often represents, that a saving Belief of the Reality and Divinity of the Things propos'd and exhibited to us in the Gos|pel, is from the Spirit of God's enlightening the Mind, to have right Apprehensions of the Nature of those Things, and so as it were un|veiling Things, or revealing them, and enabling the Mind to view them and see them as they are: Luke 10. 21, 22. 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 〈◊〉〈◊〉, for so it seemed good in thy Sight. All Things are de|livered 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 whom the Son will REVEAL him. John 6. 40. And this is the Will of him that sent me; that every one that SEETH the Son, and BELIEVETH on him, may have everlasting Life. Where it is plain, that true Faith arises from a spiritual Sign of Christ. And John 17. 6, 7, 8. I have MANI|FESTED thy Name unto the Men which thou gavest me out of the World—Now they have known that all Things whatsoever thou hast given me, are of thee; for I have given unto them the Words which thou gavest me, and they have received them, and known surely that I came out from thee, and they have deserved this thou didst send me. Where Christ's mani|festing

God's Name to the Disciples, or giving them a true Appre|hension and View of divine Things, was that whereby they knew that Christ's Doctrine was of God, and that Christ himself was of him, and was sent by him. Matth. 16. 16, 17. Simon Peter said, Thou art the Christ, the Son of the living God. And Jesus answered, and said unto him, Blessed art thou, Simon Bar-jona, for Flesh and Blood hath not REVEALED it unto thee, but my Father which is in Hea|ven. 1 John 5. 10. He that believeth on the Son of God, hath the Witness in himself. Gal. 1. 14, 15, 16. Being mere exceedingly 〈◊〉〈◊〉 of the Traditions of my Fathers. But when it pleased God, who separa|ted me from my Mother's Womb, and called me by his Grace, to RE|VEAL his Son in me, that I might preach him among the Heathen, imme|diately I conferred 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, supream and holy Ex|cellency and Beauty of those Things. So that then is the Mind spi|ritually convinced of the Divinity and Truth of the great Things of the Gospel, when that Conviction arises, either directly or remote|ly, from such a Sense or View of their divine Excellency and Glory as is there exhibited. This clearly follows from Things that have been already said; and for this the Scripture is very plain and express. 2 Cor. 3. 3, 4, 5, 6. But if our Gospel be hid, it is hid to them that are lost: In whom the God of this World hath blinded the Minds of them that BELIEVE not, best the Light of the GLORIOUS GOSPEL of Christ, who is the Image of God, should shine unto them. For we preach not our selves, but Christ Jesus the Lord, and our selves your Servants for Jesus Sake. For God, who commanded the Light to shine out of Darkness, hath shined in our Hearts, to give the LIGHT OF THE KNOWLEDGE OF THE GLORY OF GOD, in the Face of Jesus Christ. Together with the last Verse of the foregoing Chapter, which introduces this, 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. Nothing can be more evident then that a saving Belief of the Gospel, is here spoken of, by the Apostle, as arising from the Mind's being enlight|ned, to behold the divine Glory of the Things it exhibits.

This View or Sense of the divine Glory, and unparallel'd Beauty of the Things exhibited to us in the Gospel, has a Tendency to con|vince the Mind of their Divinity, two Ways; directly; and more 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 it self a direct, clear, and all-conquering Evidence of it; especial|ly

when clearly discovered, or when this supernatural Sense is given in a good Degree.

He that has his Judgment thus directly convinced and assured of the Divinity of the Things of the Gospel, by a clear View of their di|vine Glory, has a reasonable Conviction; his Belief and Assurance is altogether agreable to Reason; because the divine Glory and Beauty of divine Things is in it self, real Evidence of their Divinity, and the most direct and strong Evidence. He that truly sees the divine, transcendent, supream Glory of those Things which are divine, 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 Divinity chiefly consists; for in this Glory, which is so vastly and inexpressibly distinguished from the Glory of artificial Things, and all other Glory, does mainly consist the true Notion of Divinity: God is God, and distinguished from all other Beings, and exalted a|bove 'em, chiefly by his divine Beauty, which is infinitely diverse from all other Beauty. They therefore that see the Stamp of this Glory in divine Things, they see Divinity in them, they see God in them, and so see 'em 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 Doctrines of the Gospel to be from God, without any Argument or Deduction at all; but it is without any long Chain of Arguments; the Argument is but one, and the Evidence 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 in divine Things, which is so transcendent, and exceedingly different from what is in other Things, that if it were seen, would evidently distinguish them. We can't rationally doubt, but that Things that are divine, that ap|pertain to the supream Being, are vastly different from Things that are humane; that there is a god-like, 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 distin|guished from all other Beings, that if it were seen, he might be known by it. It would therefore be very unreasonable to deny that it is possible for God, to give Manifestations of this distinguishing Excel|lency, 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 evidently distinguishing of the Subjects or Authors, to any one who beholds them. How

is the Speech of an understanding Man different from that of a little Child! And how greatly distinguished is the Speech of some Men of great Genius, as Homer, Cicero, Milton, Locke, Addison, and others, from that of many other understanding Men! There are no Limits to be set to the Degrees of Manifestation of mental Excellen|cy, that there may be in Speech. But the Appearances of the natu|ral Perfections of God, in the Manifestations he makes of himself, may doubtless be unspeakably more evidently distinguishing, than the Appearances of those Excellencies of Worms of the Dust, in which they differ one from another. He that is well acquainted with Man|kind, and their Works, by viewing the Sun, may know it is no hu|man Work. And 'tis reasonable to suppose, that when Christ comes at the End of the World, in the Glory of his Father, it will be with such ineffable Appearances of Divinity, as will leave no Doubt to the Inhabitants 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 of the divine Being (which is the proper Beauty of the Divinity) bring their own Evidence, and tend to assure the Heart. Thus the Disciples 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 1. 14. When Christ appeared in the Glory of his Transfiguration to his Disciples, with that outward Glory, to their bodily Eyes, which was a sweet and admirable Symbol and Semblance of his spiritual Glory, together with his spiritual Glory it self, manifested to their Minds; the Mani|festation of Glory was such, as did perfectly, and with good Reason, assure them of his Divinity; as appears by what one of them, viz. the Apostle Peter, says concerning it, 2 Pet. 1. 16, 17, 18. For we have not followed cunningly devised Fables, when we made known unto you the Power and Coming of our Lord Jesus Christ, but were Eye-wit|nesses of his Majesty: For he received from God the Father, Honour and Glory; when there came such a Voice to him from the excellent Glory, This is my beloved Son in whom I am well pleased. And this Voice which came from Heaven, we heard, when we were with him in the holy Mount. The Apostle calls that Mount, the holy Mount, because the Manifesta|tions of Christ which were there made to their Minds, and which their Minds were especially impress'd and ravished with, was 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 full of Grace and Truth.

Now this distinguishing Glory of the divine Being has it's brightest Appearance and Manifestation, in the Things proposed and exhibited to us in the Gospel, the Doctrines there taught, the Word there spo|ken, and the divine Counsels, Acts and Works there revealed. These Things have the clearest, most admirable, and distinguishing Re|presentations

presentations and Exhibitions of the Glory of God's moral Perfec|tions, that ever were made to the World. And if there be such a distinguishing, evidential Manifestation of divine Glory in the Gos|pel, 'tis reasonable to suppose that there may be such a Thing as Seeing it: What should hinder but that it may be seen? 'Tis no Argument that it can't be seen, that some don't see it; tho' they may be discerning Men in temporal Matters. If there be such in|effable, distinguishing, evidential Excellencies in the Gospel, 'tis rea|sonable to suppose that they are such as are not to be discerned, but by the special Influence and Enlightnings of the Spirit of God. There is need of uncommon Force of Mind to discern the distin|guishing Excellencies of the Works of Authors of great Genius: Those Things in Milton, which to mean Judges, appear tasteless and Imperfections, are his inimitable Excellencies in the Eyes of those who are of greater Discerning, and better Taste. And if there be a Book, which God is the Author of, 'tis most reasonable to suppose that the distinguishing Glories of his Word are of such a Kind, as that the Sin and Corruption of Men's Hearts, which above all Things alienates Men from the Deity, and makes the Heart dull and stupid to any Sense or Taste of those Things wherein the moral Glory of the divine Perfections consists; I say, 'tis but reasonable to suppose, that this would blind Men from discerning the Beauties of such a Book; and that therefore they will not see them, but as God is pleased to enlighten them, and restore an holy Taste, to discern and relish divine Beauties.

This Sense of the spiritual Excellency and Beauty of divine Things, does also tend directly to convince the Mind of the Truth of the Gos|pel, as there are very many of the most important Things declared in the Gospel, that are hid from the Eves of natural Men, the Truth of which does in Effect consist in this Excellency, or does so immediately depend upon it and result from it; that in this Excellency's being seen, the Truth of those Things is seen. As soon as ever the Eyes are opened to behold the holy Beauty and Amiableness that is in di|vine Things, a Multitude of most important Doctrines of the Gospel, that depend upon it, (which all appear strange and dark to natural Men) are at once seen to be true. As for Instance, hereby appears the Truth of what the Word of God declares concerning the exceed|ing Evil of Sin; for the same Eye that discerns the transcendent Beauty of Holiness, necessarily therein sees the exceeding Odiousness of Sin: The same Taste which relishes the Sweetness of true moral Good, tastes the Bitterness of moral Evil. And by this Means a Man sees his own Sinfulness and Loathsomness; for he has now a Sense to discern Objects of this Nature; and so sees the Truth of what the Word of God declares concerning the exceeding Sinfulness of Man|kind, which before he did not see. He now sees the dreadful Pollu|tion

of his Heart, and the desperate Depravity of his 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 Scrip|ture reveals concerning the Corruption of Man's Nature, his original Sin, and the ruinous undone Condition Man is in, and his need of a Saviour, his need of the mighty Power of God to renew his Heart and change his Nature. Men by seeing the true Excellency of Ho|liness, do see the Glory of all those Things, which both Reason and Scripture shew to be in the divine Being; for it has been shown that the Glory of them depend on this: And hereby they see the Truth of all that the Scripture declares concerning God's glorious Excellency and Majesty, his being the Fountain of all Good, the only Happiness of the Creature, &c. And this again shews the Mind the Truth of what the Scripture teaches concerning 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 offer|ing any Satisfaction, or sufficient Attonement, 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 Attonement 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 of his Person, shews the Truth of what the Gospel declares concerning the Value of his Blood and Righteousness, and so the infinite Excel|lency of 〈◊〉〈◊〉 Offering he has made to God for us, and so its Suffi|ciency to attone for our Sins, and recommend us to God. And thus the Spirit of God discovers the Way of Salvation by Christ: Thus the Soul sees the Fitness and Suitableness of this Way of Salvation, the admirable Wisdom of the Contrivance, and the perfect Answera|bleness of the Provision that the Gospel exhibits, (as made for us) to our Necessities. A Sense of true divine Beauty being given to 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 Happiness, as consisting in holy Exercises and Enjoyments. This shews the Truth of what the Gos|pel declares concerning the unspeakable Glory of the heavenly State. And what the Prophecies of the old Testament, and the Writings of the Apostles declare concerning the Glory of the Messiah's Kingdom, is now all plain; and also what the Scripture teaches concerning the Reasons and Grounds of our Duty. The Truth of all these Things revealed in the Scripture, and many more that might be mention'd,

appear to the Soul, only by imparting that spiritual Taste of divine Beauty, which has been spoken of. They being hidden Things to the Soul before.

And besides all this, the Truth of all those Things which the Scrip|ture says about experimental Religion, is hereby known; for they are now experienced. And this convinces the Soul that one who knew the Heart of Man, better than we know our own Hearts, and per|fectly knew the Nature of Vertue and Holiness, was the Author of the Scriptures. And the opening to View, with such Clearness, such a World of wonderful and glorious Truth in the Gospel, that before was unknown, being quite above the View of a natural 〈◊〉〈◊〉, but now appearing so clear and bright, has a powerful and invincible Influence on the Soul, to perswade of the Divinity of the Gospel.

Unless Men may come to a reasonable solid Perswasion & Conviction of the Truth of the Gospel, by the internal Evidences of it, in the Way that has been spoken, viz. By a Sight of it's Glory; 'tis im|possible that those who are illiterate, and unacquainted with History, should have any thorough and effectual Conviction of it at all. They may without this, see a great deal of Probability of it; it may be reasonable for them to give much Credit to what learned Men, and Historians tell 'em; 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 en|tertain this Opinion. But to have a Conviction, so clear, and evi|dent, and assuring, as to be sufficient to induce them, with Boldness, to fell all, confidently and fearlessly to run the Venture of the Loss of all Things, and of enduring the most exquisite and long-continued Torments, and to trample the World under Foot, and count all Things but Dung, for Christ; the Evidence they can have from His|tory, cannot be sufficient. It is impossible that Men, who have not something of a general 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 upon it. After all that learned Men have said to them, there will remain innumerable Doubts on their Minds: They will be ready, when pinched with some great Trial of their Faith, to say,

How do I know this, or that? How do I know when these Histories were written? Learn|ed 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 believe these Facts, as any whatsoever that are related at such 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 of historical Events, and of the State of Mankind from

Age to Age, cannot see the clear Evidence from History, of the Truth of Facts, in distant Ages; but there will endless Doubts and Scruples remain.

But the Gospel was not given only for learned Men. There are at least Nineteen in Twenty, if not Ninety-nine in an Hundred, of those for whom the Scriptures were written, that are not capable of any certain or effectual Conviction of the divine Authority of the Scrip|tures, by such Arguments as learned Men make use of. If Men who have been brought up in He 〈◊〉〈◊〉 You must wait for a 〈◊〉〈◊〉 certain Conviction of the Truth or 〈◊〉〈◊〉, 〈◊〉〈◊〉 have I 〈◊〉〈◊〉 and Acquaintance with the 〈◊〉〈◊〉 of 〈◊◊〉〈◊◊〉 enough to see clearly the Force of such Kind of Arguments: it will make the Evidence of the Gospel, to them, immensely 〈◊〉〈◊〉, and will render the Propagation of the Gospel among them. Infinitely difficult Miserable is the Condition of the 〈◊◊〉〈◊◊〉, 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, suffici|ent to induce 'em to sell all for Christ, in no other Way but this.

'Tis 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, assuring, satisfying and manifold Evidence of his Faith|fulness in the Covenant of Grace; and as David says, made a Cove|nant, ordered in all Things and sure. Therefore it is rational to sup|pose, that at the same Time, he would not fail of ordering the Mat|ter so, that there should 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 Assu|rances he has given of his Faithfulness 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 conclude, that there is some Sort of Evidence which God has given, that this Covenant, and these Promises are his, beyond all meer Probability; that there are some Grounds of Assurance of it held forth, which, if we are not blind to them, tend to give an higher Perswasion, than any arguing from History, humane Tradition, &c. which the Illiterate, and Un|acquainted with History, are capable of; yea, that which is good Ground of the highest and most perfect Assurance, that Mankind have in any Case whatsoever; agreable to those high Expressions which the Apostle uses, Heb. 10. 22. Let us draw near in FULL ASSURANCE OF FAITH. And Col. 2. 2. That their Hearts might be comforted, being knit together in Love, and unto ALL RICHES, OF THE

FULL ASSURANCE OF UNDERSTANDING, to the Acknowledgment of the Mystery of God and of the Father, and of Christ. It is reasona|ble to suppose, that ••od would give the greatest Evidence, of those Things which are greatest, and the Truth of which is of greatest Im|portance to us: And that we therefore, if we are wise, and act ra|tionally, shall have the greatest Desire of having full, undoubting, and perfect Assurance of. But it is certain, that such an Assurance is not to be attained, by the greater Part of them who live under the Gos|pel, by Arguments 〈◊〉〈◊〉 from ancient Traditions, Histories, and Monuments.

And if we come 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 Heart 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 Martyrs so; Christ, since the Beginning of the Reformation, and have chear|fully undergone extream Tortures, in a Confidence of the Truth of the Gospel, and consider their Circumstances and Advantages; how low of them were there, that we can reasonably suppose, ever came by their assured Perswasion, this Way; 〈◊〉〈◊〉 for whom it was possible, reasonably to receive so full and strong an Assurance, from such Arguments! Many of them were weak Women and Children, and the greater Part of them illiterate Persons, many of 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 or Christianity from Antiquity and History, been but very imperfectly handled. And indeed, 'tis 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 never prevailed so much, in any Age, as in this, wherein these Arguments are handled to the greatest Advantage.

The true Martyrs of Jesus Christ, are not those who have only been strong in Opinion that the Gospel of Christ is true, but those that have seen the Truth of it; as the very Name of Martyrs or Wit|nessed (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 3. 11. We speak that we do know, and testify that we have seen. John 1. 34. And I saw, and bea•• Record, that this is the Son of God. 1 John 4. 14. And we have seen, and do testify, that the Father sent the Son, to be the Saviour of the World. Acts 22. 14, 15. The God of our Fathers hath

chosen thee, that thou should'st know his Will, and see that just One, and should'st hear the Voice of his Mouth: For thou shalt be his Witness unto all Men, of what thou hast seen and heard. But the true Martyrs of Jesus Christ are called his Witnesses: and all the Saints, who by their holy Practice under great Trials, declare that Faith, which is the SUB|STANCE of Things hoped for, and the EVIDENCE of Things not seen, are called Witnesses; Heb. 11. 1. and 12. 1. because by their Profession and Practice, they declare their Assurance of the Truth and Divinity of the Gospel, having had the Eyes of their Minds en|lightened, to see Divinity in the Gospel, or to behold that unparal|le••'d, 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 Gospel is divine, but say, that it is divine, giving it in as their Testimony, because they have seen it to be so Doubtless Peter, James, and John, after they had seen that excellent Glory of Christ in the Mount, would have been ready, when they came down, to speak in the Language of Witnesses, and to say posi|tively that Jesus is the Son of God; as Peter says, they were Eye-wit|nesses, 2 Pet. 1. 16. And so all Nations will be ready positively to say this, when they shall behold his Glory at the Day of Judgment; tho' what will be universally seen, will be only his natural Glory, and not his moral and spiritual Glory, which is much more distinguishing. But yet, it must be noted, that among those who have a spiritual Sight of the divine Glory of the Gospel, there is a great Variety of Degrees of Strength of Faith, as there is a vast Variety of the De|grees of Clearness of Views of this Glory: But there is no true and saving Faith, or spiritual Conviction of the Judgment, of the Truth of the Gospel, that has nothing in it, of this Manifestation of it's in|ternal Evidence, in some Degree. The Gospel of the blessed God don't go abroad a begging for it's Evidence, so much as some think; it has its highest and most proper Evidence in it self. Tho' great Use may be made of external Arguments, they are not to be neg|lected, but highly prized and valued; for they may be greatly service|able to awaken Unbelievers, 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. Tho' what was said before remains true, that there is no spiritual Convic|tion of the Judgment, but what arises from an Apprehension of the spiritual Beauty and Glory of divine Things: For, as has been ob|served, this Apprehension or View has a Tendency to convince the Mind of the Truth of the Gospel, two Ways, either directly or in|directly. 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 so as the Prejudices of the Heart against the Truth of divine Things are hereby removed, so that the Mind thereby has open to the Force of the Reasons which are offer'd. The Mind of Man is naturally full of Enmity against the Doctrines of the Gospel; which is a Disadvantage to those Arguments that prove their Truth, and causes them to loose their Force upon the Mind: But when a Person has discovered to him the divine Excellency of Christian Doc|trines, this destroys that Enmity, and removes the Prejudices, and sanctifies the Reason, and causes it to be open and free. Hence is a vast Difference, as to the Force that Arguments have to convince the Mind. Hence was the very different Effect, which Christ's Miracles 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 removed, by the Sense they had of the Excellency of Christ and his Doctrine.

Secondly, It not only removes the Hindrances of Reason, but posi|tively helps Reason. It makes even the speculative Notions 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'd with greater Strength; so that the Mind can better judge of them, as he that beholds the Objects on the Face of the Earth, when the Light of the Sun is cast upon them, is under grea|ter Advantage to discern them, in their true Forms, and mutual Re|lations, and to see the Evidences of divine 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 Conviction of the Judgment of the Truth and Reality of divine Things; and so to distinguish truly gracious Affections from others; for gracious Affections are evermore attended with such a Conviction of the Judgment.

But before I dismiss this Head, it will be needful 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 of Conviction of the Truth of the great Things of Religion, that arises from the common Enlightnings of the Spirit of God. That more lively and sensible Apprehension of the Things of Reli|gion, with Respect to what is natural in them, such as natural Men have who are under Awakenings and common Illuminations, will give some Degree of Conviction of the Truth of divine Things, be|yond what they had before they were thus enlighten'd. For hereby they see the Manifestations there are, in the Revelation made in the holy Scriptures, and things exhibited in that Revelation, of the natu|ral 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 and 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 Conviction that these are indeed the Word and Works of a very great invisible Being. And the lively Ap|prehension of the Greatness of God, which natural Men may have, tends to make 'em sensible of the great Guilt, which Sin against such a God brings, and the Dreadfulness 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 the extream 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, which is sometimes given in common Illuminations, Men may be the more induced to believe the Truth of Religion. These Things Persons may have, and yet have no Sense of the Beauty and Amiableness of the moral and holy Excellency that is in the Things of Religion; and therefore no spiritual Conviction of their Truth. But yet such Con|victions are sometimes mistaken, for saving Convictions, and the Af|fections flowing from 'em, for saving Affections.

2. The extraordinary Impressions which are made on the Imagina|tions of some Persons, in the Visions, and immediate strong Impulses and Suggestions that they have, as tho' they saw Sights, and had Words spoken to 'em, may, and often do beget a strong Perswasion of the Truth of invisible Things. Tho' the general Tendency of such Things, in their final Issue, is to draw Men off from the Word of God, and to cause 'em to reject the Gospel, and to establish Unbelief and Atheism; yet for the present, they may, and often do beget a confident Perswasion of the Truth of some Things that are revealed in the Scriptures; however their Confidence is founded in Delusion, and so nothing worth. As for Instance, if a Person has by some in|visible Agent, immediately and strongly 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, utter|ing

some remarkable Words, with great Force and Energy; The Person who is the Subject of such an Operation, may be from hence confident, that there are invisible Agents, spiritual Beings from what he has experienced, knowing that he had no Hand himself in this extraordinary Effect, which he has experienced: And he may al|so be confident that this is Christ, whom 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 Perswasion of the Truth of many Things declared in the New-Testa|ment. Thus when the Images of Christ, in popish Churches, are on some extraordinary Occasions, made by Priest-craft to appear to the People as if they wept, and shed fresh Blood, and moved, and uttered such and such Words; the People may be verily perswaded 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 his Death and Sufferings, and Resurrection, and Ascention, and present Govern|ment of the World is true; for they may look upon this Miracle, as a certain Evidence of all these Things, and a Kind of occular De|monstration of them. This may be the Influence of of these lying Wonders for the present; tho' the general Tendency of them is not to convince that Jesus Christ is come in the Flesh, but finally to promote Atheism. Even the Intercourse which Satan has with Witches, and their often experiencing his immediate Power, has a Tendency to convince 'em 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 the Sadduces. The general Tendency of Satan's Influences is Delusion: But yet he may mix some Truth with his Lies, that his Lies mayn't be so easily discover'd.

There are multitudes that are deluded with 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 that Christ is the Son of God, for they have seen him in his Glory; they know that Christ died for Sin|ners, for they have seen him hanging on the Cross, and his Blood run|ning 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 Re|presentations, strongly impress'd on their Imagination;) they know that the Scriptures are the Word of God, & that such & such Promises in particular, are his Word, for they have heard him speak 'em to them, they came to their Minds suddenly and immediately from God, without their having any Hand in it.

3. Persons may seem to have their Belief of the Truth of the Things of Religion greatly increased, when the Foundation of it is only a Perswasion they have received, of their Interest in 'em. They first, by some Means or other, take up a Confidence that, if there be a Christ and Heaven, they are their's; and this prejudices 'em more in favour of the Truth of 'em. When they hear of the great and glorious Things of Religion, 'tis with this Notion, that all 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. 'Tis very obvious what a strong Influence Men's Interest 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'll be hardly perswaded that there is a Heaven or Hell: But when he comes to be perswaded, 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 neglecting Means of Escape from it: And being confident that he is a Child of God, and that God has promised Hea|ven to him, he may seem strong in the Faith of it's Reality, and may have a great Zeal against that Infidelity which denies it.

But I proceed to another distinguishing Sign of gracious Affections.

VI. Gracious Affections are attended with evangelical Humi|liation.

Evangelical Humiliation is a Sense that a Christian has of his own utter Insufficiency, Despicableness, and Odiousness, with an answera|ble Frame of Heart.

There is a Distinction to be made between a legal & evangelical Hu|miliation. The Former is what Men may be the Subjects of, while they are yet in a State of Nature, and have no gracious Affection; the Lat|ter is peculiar to true Saints: The Former is from the common In|fluence of the Spirit of God, assisting natural Principles, and especially natural Conscience; the Latter is from the special Influences of the Spirit of God, implanting and exercizing supernatural and divine Prin|ciples: The Former is from the Mind's being assisted to a greater Sense of the Things of Religion, as to their natural Properties and Qualities, and particularly of the natural Perfections of God, such as his Greatness, terrible Majesty, &c. which were manifested to the Congregation of Israel, in giving 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 Perfections 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 don't see their own Odiousness on the Account

of Sin; they don't 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 Perfection. 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 of Heart, consisting in a Disposition to abase themselves, and exalt God alone: This Disposition is given on|ly in evangelical Humiliation, by overcoming the Heart, and chang|ing it's 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 Understanding, the Will is not bowed, nor the Inclination altered: This is done only in evangelical Humiliation. In legal Hu|miliation Men are brought to despair of helping themselves; in Evan|gelical, they are brought voluntarily to deny and renounce themselves: In the Former they are subdued and forced to the Ground; in the Latter, they are brought sweetly to yield, and freely and with Delight to prostrate themselves at the Feet of God.

Legal Humiliation has in it no spiritual Good, nothing of the Na|ture of true Vertue; whereas evangelical Humiliation is that wherein the excellent Beauty of christian Grace does very much consist. Le|gal Humiliation is useful, as a Means in order 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 no Humility; as the Wicked at the Day of Judgment will be thoroughly convinced that they have no Righteousness, but are alto|gether sinful, and exceeding guilty, and justly exposed to eternal Damnation, and be fully sensible of their own Helplessness, without the least Mortification of the Pride of their Hearts: But the Essence of evangelical Humiliation consists in such Humility, as becomes a Creature, in itself exceeding sinful, under a Dispensation of Grace; consisting in a mean Esteem of himself, as in himself nothing, and al|together contemptible and odious; attended with a Mortification of a Disposition to exalt himself, and a free Renunciation of his own Glory.

This is a great and most essential Thing in true Religion. The whole Frame of the Gospel, and every Thing appertaining to the new Covenant, and all God's Dispensations towards fallen Man, are cal|culated 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, & how high soever their religious Affections may be; Hab. 2. 4. Behold, his 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 his own Goodness and Excellency.

God has abundantly manifested in his Word, that This is what he has a peculiar Respect to in his Saints, and that nothing is acceptable to him without it; Psal. 34. 18. The Lord is nigh unto them that are of a broken Heart, and saveth such as be of a contrite Spirit. Psal. 51. 1••. The Sacrifices of God are a broken Spirit; a broken and a contrite Heart, O God, thou will not despise. Psal. 138. 6. Tho' the Lord be High, he hath Respect unto the Lovely, Prov. 3. 34. He giveth Grace unto the 〈◊〉〈◊〉. Isal. 57. 15. Thus saith the high and lofty One who 〈◊〉〈◊〉 Eternity, whose Name is Holy, I dwell in the high and holy 〈◊〉〈◊〉 with him 〈◊〉〈◊〉 that is of a contrite and humble Spirit, to revive the Spirit of the Humble, and to revive the Heart of the contrite Ones. Isal. 60. 1, 2. Thus saith the Lord, the Heaven is my Throne, and the Earth is my 〈◊〉〈◊〉:—But is this Man will I look, even to him that is poor, and of a contrite Spirit, and trembleth at my Word. Micah 6. 8. He hath shewed thee, O Man, what is good; and what doth the Lord thy God require of thee, but to do justly, and to love mercy, and to walk hum|bly with thy God? Matth. 5. 3. Blessed are the poor in Spirit: For their's is the Kingdom of God. Matth. 18. 3, 4. Verify I say unto you, Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven. Whosoever therefore shall humble himself as this little Child, the same is greatest in the Kingdom of Heaven. Mark 10. 15. Verify I say unto you, whosoever shall not receive the King|dom of God as a little Child, he shall not 〈◊〉〈◊〉 therein. The Centurion, that we have an Account of Luke 7, acknowledged that he was not worthy that Christ should enter under his R••f, 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 7. 37, &c. And behold a Woman in the City which was a Sinner, when she knew that Jesus sat at Meat in the Pharisee's House, brought an Alabaster-Box of Ointment, and stood at his Feet behind him weeping, and began to wash his Feet with her Tears, and did wipe them with the Hairs of her Head. She did not think the Hair of her Head, which is the natural Crown and Glory of a Woman, (1 Cor. 11. 15.) too good to wipe the Feet of Christ withal. Jesus most graciously accepted her, and says to her, Thy Faith hath saved thee, go in Peace. The Woman of Canaan sub|mitted to 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, whereupon Christ says unto her, O Woman, great is thy Faith; be it unto thee, even as thou will. Matth. 15. 26, 27. 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 be|fore thee, and am no more worthy it be called thy Son; make me as one of thy hired Servants, Luke 15. 18, &c. See also Luke 18. 9. &c. And he spake this Parable unto certain that trusted in themselves that they were Righteous, and despised others, &c.—The Publican standing a far

off, would 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 other: For every one that exalteth himself shall be abased, and he that humbleth himself shall be exalted. Matth. 28. 9. And they came, and held him by the Feet, and worshipped him. Col. 3. 12. Put ye on, as the Elect of God,—Humble|ness of Mind. Ezek. 20. 41, 43. I will accept you with your sweet Savour, when I bring you out from the People, &c.—And there shall ye remember your Ways, and all your Doings, wherein ye have been deuled; and ye shall loath your selves in your own Sight, for all your Evils that ye have committed. Chap. 36. 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, &c.—Then shall ye remember your own evil Ways, and your Doings that were not good, and shall loath your selves in your own Sight, for your Iniquities, and for your Abominations. Chap. 16. 63. That thou mayst remember and be confounded, and never open thy Mouth any more, because of thy Shame; when I am pacified toward thee, for all that thou hast done, saith the Lord. Job 42. 6. I abhor my self, and repent in Dust and Ashes.

As we would therefore make the holy Scriptures our Rule, in judg|ing of the Nature of true Religion, and judging of our own religious Qualifications and State; it concerns us greatly to look at this Humi|liation, as one of the most essential Things pertaining to true Christi|anity. * 1.59 This is the principal Part of the great christian Duty of Self-denial: That Duty consists in two Things, viz. First, In a Man's denying his worldly Inclinations, and in forsaking and re|nouncing all worldly Objects and Enjoyments; and Secondly, In de|nying his natural Self-exaltation, 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 him|self. Thus the Christian doth, in evangelical Humiliation. And this Latter is the greatest and most difficult Part of Self-denial: Altho' 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 Realases have abandon'd (tho' without any true Mortification) the Wealth, and Pleasures, and common En|joyments of the World, who were 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 turn'd out one black Devil, to let in seven white ones, that were worse than the first, tho' of a fairer Countenance. 'Tis inexpressible, and almost inconceivable, how strong a self-righteous, self-exalting Disposition is naturally in Man; and what he will not do and suffer, to feed and gratify it; and what Lengths have been gone in a seeming Self-denial in other Re|spects, by Essenes and Pharisees among the Jews, and by Papists, ma|ny Sects of Hereticks, and Enthusiasts, among professing Christians; and by many Mehometans; and by Phythagorean Philosophers, and others, among the Heathen: And all to do Sacrifice to this Meitch of spiritual Pride or Self-righteousness; and that they may have Some|thing wherein to exalt themselves before God, and above their Fel|low-creatures.

That Humiliation which has been spoken of, is what all the most glorious Hypocrites, who make the most splendid Shew of Mortifica|tion to the World, and high religious Affection, do grosly fail in. Were it not that this is so much insisted on in Scripture, as a most essential Thing in true Grace; one would be tempted to think that many of the Heathen Philosophers were truly gracious, in whom was so bright an Appearance of many Vertues, and also great Illumi|nations, and inward Fervours and Elevations of Mind, as tho' they were truly the Subjects of divine Illapses and heavenly Communi|cations. * 1.60

'Tis true that many Hypocrites make great Pretences to Humility, as well as other Graces; and very often there is nothing whatsoever which they make a higher Profession of. They endeavour to make a great Shew of Humility in Speech and Behaviour; but they com|monly make bungling Work of it; tho' glorious Work in their own Eyes. They can't find out what a humble Speech and Behaviour is, or how to speak and act so that there may indeed be a Savour of christian Humility in what they say and do: That sweet humble Air and Mien is beyond their Art, being not led by the Spirit, or naturally guided to a Behaviour becoming holy Humility, by the Vigour of a lowly Spirit within them. And therefore they have no other Way, many of them, but only to be much in declaring that they be humble, and telling how they were humbled to the Dust at such and such Times, and abounding in very bad Expressions which they use about themselves; such as, I am the least of all Saints, I am a poor vile Crea|ture, I am not worthy of the least Mercy, or that God should look upon me! Oh, I have a dreadful wicked Heart! my Heart is worse than the Devil! Oh, this cursed Heart of mine, &c. Such Expressions 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 with her Tears, not as remembring and being confounded, and never opening their Mouth more, because of their Shame, when God is pacified, as the Expression is, Ezek. 16. 63. But with a light Air, with Smiles in the Counte|nance,

or with a pharisaical Affectation: And we must believe that they are thus humble, and 〈◊〉〈◊〉 themselves so vile, upon the Credit of their Say so; for there is nothing appears in 'em of any Savour or Humility, in the Manner of their Deportment and Deeds that they do. There are many that are full of Expressions of their own Vile|ness, who yet expect to be looked upon as eminent and bright Saints by others, as their 〈◊〉〈◊〉; and 'tis dangerous for any, so much as to hint the Contrary, or to carry it towards them any otherwise, than as if we looked upon 'em some of the chief of Christians. There are many that are much in crying out of their wicked Hearts, and then great Short-comings, and Unprofitableness, and speaking as tho' they looked on themselves as the meanest of the Saints; who yet, if a Minister should feriou•••• tell 'em the same Things in private, and should signify, that he feared they were very low and weak Christians, and thought they had Reason solemnly to consider or their great 〈◊〉〈◊〉, and Unprofitableness, and falling so much short of many others; it would be more than they could digest: they would think themselves highly injured; and there would be Danger of a rooted Prejudice in 'em 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 talk against. A legal Spirit is a more subtil Thing than they imagine, it is too subtil 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 of his own Righteousness and Goodness, in whatever Form or Shape, so far he is of a legal Spirit. A Spirit of Pride of a Man's own Righteousness, Morality, Holiness, Affection, Experience, Faith, Humiliation, or any Goodness whatsoever, is a legal Spirit. It was no Pride in Adam before the Fall, to be or a le|gal Spirit: Because of his Circumstances, he might seek Acceptance by his own Righteousness. But a legal Spirit in a fallen sinful Crea|ture, can be nothing else but spiritual Price; and reciprocally, a spi|ritually proud Spirit is a legal Spirit. There is no Man living that is lifted up with a Conceit of his 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 'em; however he may use humble Terms, and speak of his Experiences as of the great Things God has done for him, and it may be calls upon others to glorify God for them; yet he that is proud of his Experiences, arrogates something to himself, as tho' his Experiences were some Dignity of his. And if he looks on them as his own Dignity, he necessarily thinks that God looks on 'em so too; for he necessarily Thinks his own Opinion of 'em 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 he looks on 'em himself; and that he glisters as much in God's Eyes, as he does in his own. And thus he trusts in what is inherent in him, to make him shine in God's Sight, and recommend him to God: and with this Encouragement 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 cloath him with his Righteousness; because he supposes 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 'em more odious to him, than the most impure Beast in Sed••m, that makes no Pretence to Religion! To do as these do, is to live upon Experiences, according to the true Notion of it; and not to do as those, who only make use of spiritual Experiences, as Evidences of a State of Grace, and in that Way re|ceive Hope and Comfort from 'em.

There is a Sort of Men, who indeed abundantly cry down Works, and cry up Faith in Opposition to Works, and set up themselves very much as evangelical Persons, in Opposition to those that are of a legal Spirit, and make a fair Shew of advancing Christ and the Gos|pel, 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. * 1.61

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 Pro|fession of Experience of a thoro' Work of the Law on their own Hearts, and of being brought fully off from Works; whose Conversation has favoured most of a Self-righteous Spirit, of any that ever I had Op|portunity to observe. And some who think themselves quite emptied of themselves, and are confident that they are abased in the Dust, are full as they can hold with the Glory of their own Humility, and lifted up to Heaven with an high Opinion of their Abasement. Their Hu|mility is a swelling, self-conceited, confident, showy, noisy, assuming Humility. It seems to be the Nature of spiritual Pride to make Men conceited and ostentatious of their Humility. This appears in that first-born of Pride, among the Children of Men, that would be called His Holiness, even the Man of Sin, that exalts himself above all that is called God or is worshipped; he styles himself Servant of Servants; and to make a Shew of Humility, washes the Feet of a Number of poor Men at his Inauguration.

For Persons to be truly emptied of themselves, and to be poor in Spirit, and broken in Heart, is quite another Thing, and has other Effects, than many imagine. 'Tis astonishing how greatly many are deceived about themselves as to this Matter, imagining themselves most humble, when they are most proud, and their Behaviour is real|ly the most haughty. The Deceitfulness of the Heart of Man ap|pears in no one Thing so much, as this of spiritual Pride and Self-|Righteousness. The Subtilty of Satan appears in it's Height in his managing of Persons with Respect to this Sin. And perhaps one Reason may be, that here he has most Experience: He knows the Way of it's coming in; he is acquainted with the secret Springs of it; it was his own Sin.—Experience gives vast Advantage in leading Souls, either in Good or Evil.

But tho' spiritual Pride be so subtil and secret and Iniquity, and com|monly appears under a Pretext of great Humility; yet there are two Things by which it may (perhaps universally and surely) be discover|ed and distinguished.

The first Thing is this; He that is under the Prevalence of this Distemper, is apt to think highly of his Attainments in Religion, as

comparing himself with others. 'Tis natural for him to fall into that Thought of himself, that he is an eminent Saint, that he is very high amongst the Saints, and has distinguishingly 〈◊〉〈◊〉 and great Ex|periences. That is the secret Language of his Heart. Luk. 18. 11. God, I thank thee, that I am not as 〈◊〉〈◊〉 Men. And 〈◊〉〈◊〉. ••••. 5. 〈◊◊〉〈◊◊〉 than thou. Hence such are apt to put them 〈◊〉〈◊〉 forward a|mong God's People, and as it were to take 〈◊◊〉〈◊◊〉 them, as if there was no Doubt of it but it 〈◊◊〉〈◊◊〉 them. They, as it were, naturally do that which 〈…〉〈…〉 7, &c. take the highest R••••m. 〈◊〉〈◊〉 they do, by 〈…〉〈…〉 take upon 'em the Place and 〈◊〉〈◊〉 of the 〈…〉〈…〉 direct and manage; They are 〈◊〉〈◊〉 that 〈…〉〈…〉 a Light of them which are in Darkness, 〈…〉〈…〉 of Babes, Rom. 2. 19. 20. 'Tis natural 〈◊◊〉〈◊◊〉 take at for granted, that it belongs to them to do the 〈◊◊〉〈◊◊〉 and Matters in Matters of Religion; and so they 〈…〉〈…〉 be called of Men Rabbi, which is by Interpretation 〈◊◊〉〈◊◊〉 as the Pharisees did, Matth. 23. 6, •• &c. They are 〈◊◊〉〈◊◊〉 that others should regard 'em, and yield to 'em, as 〈◊〉〈◊〉 in Matters o•• Religion. * 1.62

But he whose Heart is under the Power of christian Humility, 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 com|paratively mean, and to esteem himself low among the Saints, and one of the least of Saints. Humility, or true Lowliness of Mind, disposes Persons to think others better than themselves: Psal. 2. 3. In Lowliness of Mind, let each esteem others better than themselves. Hence they are apt to think the lowest Room belongs to them: and their inward Disposition naturally leads them to obey that Precept of our Saviour, Luke 14. 10. 'Tis not natural to them to take it up|on 'em to do the Part of Teachers; but on the contrary, they are dis|posed to think that they are not the Persons, that others are fitter for it than they; as it was with Moses and Jeremiah (Exod. 3. 11. Jer. 1. 6.) tho' they were such eminent Saints, and of great Knowledge. It is not natural to them to think that it belongs to them to teach, but to be taught: They are much more eager to hear, and to re|ceive Instruction from others, than to dictate to others; Jam. 1. 10. Be ye 〈◊〉〈◊〉 to hear, slow to speak. And when they do speak, 'tis no••

natural to them to speak with a bold, masterly Air; but Humility disposes 'em rather to speak trembling. Hosea 13. 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 'em to be chief Managers and Masters; but rather to be subject to others. Jam. 3. 1, 2. Be not many Masters. 1 Pet. 5. 5. All of you be 〈◊〉〈◊〉 me to another, and be chathed with Humility. Eph. 5. 21. Submitting your selves one to another, in the Fear of God.

There are some Person's Experiences that naturally work that Way, to make them think highly of their Experiences; and they do often themselves speak of their Experiences as very great and extraordinary, they freely speak of the great Things; they have 〈◊〉〈◊〉 with. This may be spoken, and meant in a good Sense. In one Sense, every Degree 〈◊〉〈◊〉 saving Mercy is a great Thing: It is indeed a Thing great, yea, 〈◊〉〈◊〉 great, for God to bestow the least Crumb of Childrens Bread 〈◊〉〈◊〉 such Dogs as we are in our selves; and the more humble a Per|son 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 Experiences, or great compared with others Experiences, or beyond what is ordinary, which is evi|dently 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, of 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 Exer|cise of Grace; and exactly according to the Degree of true Expe|rience, is the Degree of Grace and Holiness. The Persons that talk thus about their Experiences, when they give an Account of them, expect that others should admire 'em. Indeed they don't call it Boasting to talk after this Manner about their Experiences, nor do they look upon it as any Sign of Pride; because they say, they know that it was not they that did it, it was free Grace, they are the great Things that God has done for them, they would acknowledge the great Mercy God has shown them, and not make light of it. But so it was with the Pha|risee that Christ tells us of, Luke 18. He in Words gave God the Glory of making him to differ from other Men; God I thank thee, says he, that I am not as other Men * 1.63. Their verbally ascribing it to

the Grace of God, that they are holier than other Saints, don't hinder their Forwardness to think so highly of their Holiness, being a sure Evi|dence of the Pride and Vanity of their Minds. If they were under the Influence of an humble Spirit, their Attainments in Religion would not be so apt to shine in their own Eyes, nor would they be so much in admiring their own Beauty. The Christians that are really the most eminent Saints, and therefore have the most excellent Ex|periences, and are greatest in the Kingdom of Heaven, humble themselves as a little Child, Matth. 18. 4. Because they look on themselves as but little Children in Grace, and their Attainments to be but the Attainments of Babes in Christ, and are astonished at, and ashamed of the low Degrees of their Love, and their Thankfulness, and their little Knowledge of God. Moses when he had been conversing with God in the Mount, and his Face shone so bright in the Eyes of others, as to dazzle their Eyes, wist not that his Face shone. There are some Persons that go by the Name of high Professors, and some will own themselves to be high Professors; but eminently humble Saints, that will shine brightest in Heaven, are not at all apt to profess high. I don't believe there is an eminent Saint in the World that is a high Professor. Such will be much more likely to profess themselves to be the least of all Saints, and to think that every Saint's Attainments and Experiences are higher than his. * 1.64

Such is the Nature of Grace, and of true spiritual Light, that they naturally dispose the Saints in the present State, to look upon their Grace and Goodness little, and their Deformity great. And they 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 of Things, and considers the Things following.

That Grace and Holiness is worthy to be called little, that is, little in Comparison of what it ought to be. And so it seems to one that is truly gracious: For such an one has his Eye upon the Rule of his Duty; a Conformity to that is what he aims at; it is what his Soul strug|gles 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 espe|cially to one eminently gracious, that Holiness appears little, which is little of 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 Amiableness in him. For the like Reason as a hungry Man naturally accounts that which is set before him, but a little Food, a small Matter, not worth mentioning, that is nothing in Comparison of his Appetite. Or as the Child of a great Prince, that is jealous for the Honour of his Fa|ther, and beholds the Respect which Men shew him, naturally looks on that Honour and Respect very little, and not worthy to be re|garded, which is nothing in Comparison of that, which the 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 has, the more this is open'd to View, the greater Sense he has of the infinite Ex|cellency and Glory of the divine Being, and of the infinite Dignity of the Person of Christ, and the boundless Length and Breadth, and Depth and Height, of the Love of Christ to Sinners. And as Grace encreases, the Field opens more and more to a distant View, 'till the Soul is swallowed up with the Vastness of the Object, and the Person is astonished to think how much it becomes him to love this 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 of his Grace and Love appears strange and wonderful: And therefore is more ready to think that others are beyond him. For wondring at the Littleness of his own Grace, he can scarcely believe that so strange a Thing happens to other Saints: 'Tis amazing to him, that one that is really a Child of God, and that has actually received the saving Benefits of that unspeakable Love of Christ, should love no more: And he is apt to look upon it as a Thing peculiar to himself, a strange

and exempt Instance; for he sees only the outside of other Christians, but he sees his own inside.

Here the Reader may possibly object, that Love to God is really in|creased, in Proportion as the Knowledge of God is increased; and therefore how should an Increase of Knowledge in a Saint, make his Love apear less, in Comparison of what is known? To which I answer, that altho' Grace and the Love of God in the Saints, be an|swerable to the Degree of Knowledge or Sight of God; yet it is not in Proportion to the Object seen & known. The Soul of a Saint, by having something of God open'd to Sight, is convinced of much more than is seen. There is something that is seen, that is wonderful; and that Sight, brings with it a strong Conviction of something vastly beyond, that is not immediately seen. So that the Soul, at the same Time, is astonished at it's Ignorance, and that it knows so little, as well as that it loves so little. And as the Soul, in a spiritual View, is convinced of infinitely more in the Object, yet beyond Sight; so it is convinced of the Capacity of the Soul, of knowing vastly more, if Clouds and Darkness were but removed. Which causes the Soul, in the Enjoyment of a spiritual View, to com|plain greatly of spiritual Ignorance, and Want of Love, and long and reach after more Knowledge, and more Love.

Grace and the Love of God in the most eminent Saints in this World, is truly very little in Comparison of what it ought to be. Be|cause the highest Love, that ever any attain to in this Life, is poor, cold, exceeding low, and not worthy to be named in Comparison of what our Obligations appear to be, from the joint Consideration of these two Things; viz. 1. The Reason God has given us to love him, in the Manifestations he has made of his infinite Glory, in his Word, and in his Works; and particularly in the Gospel of his Son, and what he has done for sinful Man by him. And 2. The Capaci|ty there is in the Soul of Man, by those intellectual Faculties which God has given it, of seeing and understanding these Reasons, which God has given us to love him. How small indeed is the Love of the most eminent Saint on Earth, in Comparison of what these Things jointly considered do require! And this Grace tends to convince Men of; and especially eminent Grace: for Grace is of the Nature of Light, and brings Truth to View. And therefore, he that has much Grace, apprehends much more than others, that great Height to which his Love ought to ascend; and he sees better than others, how little a Way he has risen towards that Height. And therefore, estimating his Love by the whole Height of his Duty, hence it appears astonish|ingly little and low in his Eyes.

And the eminent Saint, having such a Conviction of the high De|gree in which he ought to love God, this shews him, not only the ••••ttleness of his Grace, but the Greatness of his remaining Corrupti|on.

In order to judge how much Corruption or Sin we have remain|ing in us, we must take our Measure from that Height to which the Rule of our Duty extends: The whole of the Distance we are at from that Height, is Sin: For failing of Duty is Sin; otherwise our Duty is not our Duty; and by how much the more we fall short of our Duty, so much the more Sin have we. Sin is no other than Disa|greableness, in a moral Agent, to the Law, or Rule of his Duty. And therefore the Degree of Sin is to be judged of by the Rule: So much Disagreableness to the Rule, so much Sin, whether it be in Defect or Excess. Therefore if Men, in their Love to God, don't come up half way to that Height which Duty requires, then they have more Corruption in their Hearts than Grace; because there is more Goodness wanting, than is there; and all that is wanting is Sin: it is an abominable Defect; and appears so to the Saints, especially those that are eminent; it appears exceeding abominable to them, that Christ should be loved so little, and thanked so little for his dying Love; 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 Deformity vastly more than their Goodness: It not only tends to convince them that their Corruption is much greater than their Goodness; which is indeed the Case: But it also tends to cause the Deformity that there is in the least Sin, or the least Degree of Corruption, to appear so great, as vastly to out-|weigh all the Beauty there is in their greatest Holiness: For this also is indeed the Case. For the least Sin against an infinite God, has an infinite Hatefulness or Deformity in it; but the highest Degree of Holiness in a Creature, has not an infinite Loveliness in it: And therefore the Loveliness of it is as nothing, in Comparison of the De|formity of the least Sin. That every Sin has infinite Deformity and Hatefulness in it, is most demonstrably evident; because what the Evil, or Iniquity, or Hatefulness of Sin consists in, is the violating of an Obligation, or the being or doing contrary to what we should be or do, or are obliged to. And therefore by how much the greater the Obligation is that is violated, so much the greater is the Iniquity and Hatefulness of the Violation. But certainly our Obligation to love and honour any Being, is in some Proportion to his Loveliness and Honourableness, or to his Worthiness to be loved and honoured by us; which is the same Thing. We are surely under greater Ob|ligation 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 Ob|ligations 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 Holi|ness 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 of the Object, and the Meanness and Inferiority of the Subject, aggravates it. But 'tis the reverse with Regard to the Worthiness of the Respect of the Creature to God; 'tis worthless, and not worthy, in Proportion to the Meanness of the Subject. So much the greater the Distance between God and the Creature, so much the less is the Creature's Respect worthy of God's Notice or Regard. The great Degree of Superiority, increases the Obligation on the Inferiour to regard the Superiour; and so makes the Want of Regard more hateful: But the great Degree of Inferiority dimini|shes the Worth of the Regard of the Inferiour; because the more he is inferiour, the less is he worthy of Notice, the less he is, the less is what he can offer worth; for he can offer no more than himself, in offering his best Respect; and therefore 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 to him; the more will he appear to himself infinitely deformed by Rea|son 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 no|thing to it: It is less than a Drop to the Ocean: For finite bears no Proportion at all to that which is infinite. But the more a Person has of spiritual Light, the more do Things appear to him, in this Respect, as they are indeed. Hence it most demonstrably appears, that true Grace is of that Nature, that the more a Person has of it, with remaining Corruption, the less does his Goodness and Holiness appear, in Proportion to his Deformity; and not only to his past Deformity, but to his present Deformity, in the Sin that now ap|pears in his Heart, and in the abominable Defects of his highest and most Affections, and brightest Experiences.

The Nature of many high religious Affections, and great Disco|veries (as they are called) in many Persons that I have been ac|quainted with, is to hide and cover over the Corruption of their Hearts, and to make it seem to them as if all their Sin was gone, and to leave them without Complaints of any hateful Evil left in them; (tho' it may be they cry out much of their past Unworthiness) a sure and certain Evidence that their Discoveries (as they call them) are Darkness and not Light. 'Tis Darkness that hides Men's Pollution and Deformity; but Light let into the Heart discovers it, searches it out in its secret Corners, and makes it plainly to appear; espe|cially that penetrating, all-searching Light of God's Holiness and Glory. 'Tis true that saving Discoveries may for the present hide Corruption in one Sense; they restrain the positive Exercises of it, such as Malice, Envy, Coveteousness, Lasciviousness, Murmuring, &c. but they bring Corruption to Light, in that which is privative, viz. that there is no more Love, no more Humility, no more Thank|fulness.

Which Defects appear most hateful, in the Eyes of those who have the most eminent Exercises of Grace; and are very bur|densome, and cause the Saints to cry out of their Leanness, and odious Pride and Ingratitude. And whatever positive Exercises of Corrup|tion, at any Time arise, and mingle themselves with eminent acting of Grace, Grace will exceedingly magnify the View of them, and render their Appearance far more heinous and horrible.

The more eminent Saints are, and the more they have of the Light of Heaven in their Souls, the more do they appear to themselves, at the most eminent Saints in this World do, to the Saints and Angel in Heaven. How can we rationally suppose the most eminent Saints on Earth appear to them, if beheld any otherwise, than covered over with the Righteousness of Christ, and their Deformities swallowed up and hid in the Coruscation of the Beams of his abundant Glory and Love? How can we suppose our most ardent Love and Praise appear to them, that do behold the Beauty and Glory of God with out a Veil? How does our highest Thankfulness for the dying Love of Christ appear to them, who see Christ as he is, who know? they are known, and see the Glory of the Person of him that died, and the Wonders of his dying Love, without any Cloud or Dark|ness? And how do they look on the deepest Reverence and Humi|lity, with which Worms of the Dust on Earth approach that infi|nite Majesty, which they behold? Do they appear great to them, or so much as worthy of the 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? The Reason why the highest Attainments of the Saints on Earth appear so mean to them, is because they dwell in the Light of God's Glory, and see God as he is. And it is in this Respect with the Saints on Earth, as it is with the Saints in Heaven, in Proportion as they are more emi|nent in Grace.

I would not be understood that the Saints on Earth have, in all Respects, the worst Opinion of themselves, when they have most of the Exercise of Grace. In many Respects 'tis otherwise. With Respect to the positive Exercises of Corruption, they may appear to themselves freest and best when Grace is most in Exercise, and worst when the Actings of Grace are lowest. And when they compare themselves with themselves, at different Times, they may know, when Grace is in lively Exercise, that 'tis better with them than it was before, (tho' 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 sink, and have a new Argument of their great remaining Corruption, and a rational Conviction of a greater Vileness than they saw before; and may have more of a Sense of Guilt, and a kind of legal Sense of their

Sinfulness, by far, than when in the lively Exercise of Grace. But yet it is true, and demonstrable from the foremention'd Considera|tions, that the Children of God never have so much of a sensible and spiritual Conviction of their Deformity; and so great and quick and abusing a Sense of their present Vileness and Odiousness, as when they are highest in the Exercise of true and pure Grace; and never are they so much disposed to set themselves 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 Infant among them; agreeable to that great Saying of Christ, Matth. 18. 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 proved before. But yet it does not follow, that an eminent Saint is easily sensible that he is an eminent Saint, when compared with o|thers.—I will not deny that it is possible, that he that has much Grace, and is an eminent Saint, may know it. But he won't be apt to know it: It won't be a Thing obvious to him: That he is better than others, and has higher Experiences and Attainments, is not a foremost Thought; nor is it That which, from Time to Time, readily offers it self: 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 De|gree of Strictness and Care in arguing, to convince himself. And if he be rationally convinced, by a very strict Consideration of his own Experiences, compared with the great Appearances of low De|grees of Grace in some other Saints, it will hardly seem real to him, that he has more Grace than they: And he'll be apt to lose the Conviction, that he has by Pains obtained: Nor will it seem at all natural to him to act upon that Supposition. And this may be laid down as an infallible Thing, That the Person who is apt to think that 〈◊〉〈◊〉, as compared with others, is a very eminent Saint, much distinguished in christian Experience, in whom this is a first Thought, that rises of it self, and naturally offers it self; he is certainly mistaken; he is no emi|nent Saint; but under the great Prevailings of a proud and self-righteous Spirit. And if this be habitual with the Man, and is statedly the prevailing Temper of his Mind, he is no Saint at all; he has not the least Degree of any true christian Experience; so surely as the Word of God is true.

And that Sort of Experiences that appears to be of that Tendency, and is found from Time to Time to have that Effect, to elevate the Subject of them with a great Conceit of those Experiences, is certainly vain and delusive. Those supposed Discoveries that natu|rally blow up the Person with an Admiration of the Eminency of his Discoveries, and fill him with Conceit, that now he has seen, and

knows more than most other Christians, have nothing of the Nature of true spiritual Light in them. All true spiritual Know|ledge is of that Nature, 'that the more a Person has of it, the more is he sensible of his own Ignorance; as is evident by 1 Cor. 8. 2. He that thinketh he knoweth any Thing, he knoweth nothing yet, as he ought to kn••w. Agur when he had a great Discovery of God, and Sense of the wonderful Height of his Glory, and of his marvellous Works, and cries out of his Greatness and Incomprehensibleness; at the 〈◊〉〈◊〉 Time, had the deepest Sense of his bruitish Ignorance, and look a upon himself the most ignorant of all the Saints; Prov. 30. 2, 3, 4. Surely I am more brutish than any Man, and have not the Understanding of a Man: I neither learned Wisdom, nor have the Knowledge of the Holy. Who hath ascended up into Heaven, or descended? Who hath gathered the Wind in his Fists? Who hath bound the Waters in a Garment? Who hath established all the Ends of the Earth? What is his Name? And what is his Son's Name? If thou canst tell.

For a Man to be highly conceited of his spiritual and divine Know|ledge, is for him to be wise in his own Eyes, if any Thing is. And therefore it comes under those Prohibitions, Prov. 3. 7. Be not wise in thine own Eyes. Rom. 12. 16. Be not wise in your own Conceits. And brings Men under that Wo, Isai. 5. 21. Wo unto them that are wise in their own Eyes, and prudent in their own Sight. Those that are thus wise in their own Eyes, are some of the least likely to get Good of any in the World. Experience shews the Truth of that, Prov. 26. 12. Seest thou a Man wise in his own Conceit? There is more Hope of a Fool than of him.

To this some may object, That the Psalmist, when we must sup|pose that he was in a holy Frame, speaks of his Knowledge as emi|nently great, and far greater than that of other Saints, Psal. 119. 99, 100. I have more Understanding than all my Teachers: For thy Testimonies are my Meditation. I understand more than the Ancients: Because I keep thy Precepts.

To this I answer two Things:

First, There is no Restraint to be laid upon the Spirit of God, (as to what he shall reveal to a Prophet, for the Benefit of his Church) who is speaking or writing under immediate Inspiration. The Spirit of God may reveal to such an one, and dictate to him, to declare to others, secret Things, that otherwise would be hard, yea impossi|ble for him to find out. As he may reveal to him Mysteries, that otherwise would be above the Reach of his Reason; or Things in a distant Place, that he can't see; or future Events, that it would be impossible for him to know and declare, if they were not extraordi|narily revealed to him. So the Spirit of God might reveal to David this distinguishing Benefit he had received, by conversing much with God's Testimonies; and use him as his Instrument to record it for

the Benefit of others, to excite them to the like Duty, and to use the same Means to gain Knowledge. Nothing can be gathered con|cerning the natural Tendency of the ordinary gracious Influences of the Spirit of God, from that, that David declares of his distinguish|ing Knowledge under the extraordinary Influences of God's Spirit, immediately dictating to him the divine Mind by Inspiration, and using David as his Instrument to write what he pleased for the Be|nefit of his Church; any more than we can reasonably argue, that it is the natural Tendency of Grace to incline Men to curse others, and wish the most dreadful Misery to 'em that can be thought of because David, under Inspiration, often curses others, and pray that such Misery may come upon them.

Secondly, It is not certain that the Knowledge David here speak of, is spiritual Knowledge, wherein Holiness does fundamentally con|sist. But it may be that greater Revelation which God made to him of the Messiah, and the Things of his future Kingdom, and the fa•• more clear and extensive Knowledge that he had of the Mysteries and Doctrines of the Gospel, than others; as a Reward for his keep|ing 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 Expe|riences are commonly attended with a counterfeit Humility. And it is the very Nature of a counterfeit Humility, to be highly conceited of it self. 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 Attainments in this Respect, and admire them. But eminently gracious Affections (I scruple not to say it) are evermore of a con|trary Tendency, and have universally a contrary Effect, in those that have them. They indeed make them very sensible what Reason there is that they should be deeply humbled, and cause 'em earnestly to thirst and long after it; but they make their present Humility, or that which they have already attain'd to, to appear small; and their remaining Pride great, and exceedingly abominable.

The Reason why a proud Person should be apt to think his Hu|mility great, and why a very humble Person should think his Humility small, may be easily seen, if it be considered, 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 wherein they properly stand. That may be great Hu|miliation in one, that is no Humiliation at all in another: Because the Degree of Honourableness or Considerableness, wherein each does

properly stand, is very different. For some great Man, to stoop to loose the Latchet of the Shoes of another great Man, his Equal, or to wash his Feet, would be taken Notice of as an Act of Abasement in him; and he being sensible of his own Dignity, would look upon it so himself. But if a poor Slave is seen stooping to unloose the Shoes of a great Prince, no body will take any Notice of this, as any Act of Humiliation in him, or Token of any great Degree of Humi|lity: Nor would the Slave himself, unless he be horribly proud, and ridiculously conceited of himself: And if he after he had done it, 〈◊〉〈◊〉 should, in his Talk and Behaviour, shew that he thought his Abase|ment great in it, and had his Mind much upon it, as an Evidence of his being very humble; would not every Body cry out upon him,

Who do you think your self 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 swolen with a high De|gree of Pride and Vanity of Mind, as much as if he declared in plain Terms, I think my self to be same great one. And the Matter is no less plain and certain, when worthless, vile and loathsome Worms of the Dust, are apt to put such a Construction on their Acts of Abasement before God, and to think it a Token of great Humility in them that they, under their Affections, can find themselves so willing to ac|knowledge themselves to be so and so mean and unworthy, and to be|have themselves as those that are so inferiour. The very Reason way such outward Acts, and such inward Exercises, look like great Abase|ment in such an one, is because he has a high Conceit of himself. Whereas if he thought of himself more justly, these Things would ap|pear nothing to him, and his Humility in them worthy 〈◊〉〈◊〉 Regard; but would rather be astonished at his Pride, that one so infinitely des|picable 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 for me, for such a one as I, that am so considerable and worthy.

He considers how low he is now brought, & compares this with the Height of Dignity, on which, he in his Heart thinks he properly stands, and the Dis|tance appears very great, and he calls it all meer Humility, and as such admires it. Whereas, in him that is truly humble, and really sees his own Vileness and Loathsomness before God, the Distance ap|pears the other Way. When he is brought lowest of all, it does not appear to him, that he is brought below his proper Station; but that he is not come to it: He appears to himself, yet vastly above it: He longs to get lower, that he may come to 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 Humility. For altho' he is brought much lower than he used to be; yet it don't appear to

him worthy of the Name of Humiliation, for him that is so infinitely mean and detestable, to come down to a Place, which tho' 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 of Humility, in a contemptible Slave, that formerly affected to be a Prince, to have his Spirit so far brought down, as to take the Place of a Nobleman; when this is still so far above his proper Station.

All Men in the World, in judging of the Degree of their own and others Humility, as appearing in any Act of theirs, consider 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 humble Christians have so mean an Opinion of their own real Dignity, that all their Self-abasement, when consider'd with Relation to that, and compar'd with that, ap|pears very small to them. It don't seem to them to be any great Humility, or any Abasement to be made much of, for such poor, vile, abject Creatures as they, to lie at the Foot of God.

The Degree of Humility is to be judged of by the Degree of Abasement, and the Degree of the Cause for Abasement: But he that is truly and eminently humble, never thinks his Humility great, consi|dering the Cause. The Cause why he should be abased appears so great, and the Abasement of the Frame of his Heart so greatly short of it, that he takes much more Notice of his Pride than his Humi|lity.

Every One that has been conversant with Souls under Convictions of Sin, knows that those who are greatly convinced of Sin, are not apt to think themselves greatly convinced. And the Reason is this: That Men judge of the Degree of their own Convictions of Sin by two Things jointly considered; viz. the Degree of Sense which they have of Guilt and Pollution, and the Degree of Cause they have for such a Sense, in the Degree of their real Sinfulness. 'Tis really no Ar|gument of any great Conviction of Sin, for some Men to think themselves to be very sinful, beyond most others in the World; because they are so indeed, very plainly and notoriously. And there|fore a far less Conviction of Sin may incline such an one to think so than another: He must be very blind indeed not to be sensible of it. But he that is truly under great Convictions of Sin, naturally thinks this to be his Case. It appears to him that the Cause he has to be sensible of Guilt and Pollution, is greater than others have; and therefore he ascribes his Sensibleness of this, to the Greatness of his Sin, and not to the Greatness of his Sensibility. 'Tis natural for one under great Convictions to think himself one of the greatest of Sinners in Reality, and also that it is so very plainly and evidently;

for the greater his Convictions are, the more plain and evident it seems to be to him. And therefore it necessarily seems to him so plain and so easy to him to see it, that it may be seen without much Conviction. That Man is under great Convictions, whose Convic|tion is great in Proportion to his Sin. But no Man that is truly un|der great Convictions, thinks his Conviction great in Proportion to his Sin. For if he does, 'tis 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 Way, is the main Reason, that Persons when under a Work of Humiliation, are not sen|sible of it, in the Time of it.

And as it is with Conviction of Sin, just so it is, by Parity of Reason, with Respect to Person's Conviction or Sensibleness of their own Meanness and Vileness, their own Blindness, their own Impo|tence, and all that low Sense that a Christian has of himself, in the Exercise of evangelical Humiliation. So that in a high Degree of this, the Saints are never disposed to think their Sensibleness of their own Meanness, Filthiness, Impotence, &c. to be great; because it never appears great to them, considering 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 quick-sighted 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 quick-sighted to nothing, as the Shews of Humility that are in him.

The humble Christian is more apt to find Fault with his own Pride than with other Mens. He is apt to put the best Construction on other's Words and Behaviour, and to think that none are so proud as himself. But the proud Hypocrite is quick to discern 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 other's Pride, finding Fault with other's Apparel and Way of Living; and is affected ten Times as much with his Neighbour's Ring or Ribband, as with all the Filthiness of his own Heart.

From the Disposition there is in Hypocrites to think highly of their Humility, it comes to pass that counterfeit Humility is forward to put forth it self to view. Those that 〈◊〉〈◊〉 it, are apt to be much in speaking of their Humiliations, 〈◊◊〉〈◊◊〉 them forth in high Terms, and to make a great outward Shew or Humility, in affected Looks, Gestures or Manner of 〈◊〉〈◊〉 ••••eanness of Apparel, or some affec|ted Singularity. So it was of old with the false Prophets, Zech. 13. 4. So it was with the hypocritical Jews, Isai. 57. 5. And so Christ

tells us it was with the Pharisees, Matth. 6. 16. But it is contrari|wise with true Humility: They that have it, are not apt to display their Eloquence in setting of it forth, or to speak of the Degree of their Abasement in strong Terms. * 1.65 It don't affect to shew it self in any singular outward Meanness of Apparel, or Way of Living; agreable to what is implied in Matth. 6. 17. But thou, when thou fastest, 〈◊〉〈◊〉 thine Head, and wash thy Face. Col. 2. ••••. Which Things have indeed a Shew of Wisdom, in 〈◊〉〈◊〉 and Humility, and neglecting the Body. Nor is true Humility a 〈◊◊〉〈◊◊〉 it is not loud and boisterous. The Scripture represent 〈◊◊〉〈◊◊〉 contrary Nature. Ahab, when he had a visible Humility, a Resemblance of true Humility, went softly, 1 Kings 21. 27. A Penitent, in the Exercise of true Humiliation, is represented as still and silent, 〈◊〉〈◊〉. 3. 28. He filleth alone, and keepeth Silence, because he hath born it upon him. And Silence is mentioned as what attends Humility, Prov. 30. 32. If thou hast done foolishly, in lifting up thy self, or if thou hast thought Evil, lay thy Hand upon thy Mouth.

Thus I have particularly and largely shewn the Nature of that true Humility that attends holy Affections, as it appears in it's Tendency to cause Persons to think meanly of their Attainments in Religion, as compared with the Attainments of others, and particularly, of their Attainments in Humility: And have shewn the contray Ten|dency of spiritual Pride, to dispose Persons to think their Attainments in these Respects to be great. I have insisted the longer on this Matter, because I look upon it a Matter of great Importance, as it affords a certain Distinction between true and counterfeit Humility; and also as this Disposition of Hypocrites to look on themselves better than others, is what God has declared to be very hateful to him, a Smoke in his Nose, and a Fire that burneth all the Day, Isai. 65. 5. 'Tis mentioned as an Instance of the Pride of the Inhabitants of that holy City (as it was called) Jerusalem, that they esteem'd themselves far better than the People of 〈◊〉〈◊〉, and so looked upon them worthy

to be overlooked and disregarded by them; Ezek. 16. 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 Application 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 Favour; and there will probably be need of a great Strictness of Self-Examination, in order to determine whether it be so with you. If on the Proposal of the Question, you answer, No, it 〈◊〉〈◊〉 time, none are 〈…〉〈…〉. Don't let the Matter pass off so; but examine again, whether or no•• you don't think yourself better than others on this very Account, because you imagine you think so meanly of your self. Han't 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 proud as the Devil; Yet examine again, whether Self-conceit don't rise up under this Cover; whether on this very Account, that you think your self as proud as the Devil, you don't think your self to be very humble.

From this Opposition that there is between the Nature of a true, and of a counterfeit Humility, as to the Esteem that the Subjects of them have of themselves, arises a manifold Contrariety of Temper and Behaviour.

A truly humble Person, having such a mean Opinion of his Righ|teousness and Holiness, is poor in Spirit. For a Person to be poor in Spirit, is to be in his own Sense and Apprehension 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 Respects as a poor Man. The Poor 〈◊◊〉〈◊◊〉, but the Rich answereth roughly. A poor Man is not disposed to quick and high Resentment when he is among the Rich: He is apt to yield to others, for he knows others are above him; he is not stiff and self-willed; he is patient with hard Fare; he expects no other than to be despised, and takes it patiently; he don't take it heinously that he is overlook'd, and but little regarded; he is prepar'd to be in low Place; he readily honours his Superiours; he takes Reproofs quietly; he readily honours others as above him; he easily yields to be taught, and don't claim much to his Understanding and Judg|ment; he is not over nice or humoursome, and has his Spirit sub|dued to hard Things; he is not assuming, nor apt to take much up|on him, but 'tis natural for him to be subject to others. Thus it is with the humble Christian. Humility is (as the great Mastricht ex|presses it) a kind of holy Pusillanimity.

A Man that is very poor is a Beggar; so is he that is poor in Spi|rit. This is a great Difference between those Affections that are gracious, and those that are false: Under the former, 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 en|creased with Goods, and not very necessitous; they have a great Stock in their own Imagination for their Subsistance. * 1.66

A poor Man is modest in his Speech and 〈◊◊〉〈◊◊〉 so, and much more, and more certainly and universally, is one that 〈◊〉〈◊〉 in Spi|rit; he is humble and modest in his Behaviour amongst Men. 'Tis in vain for any to pretend that they are humble, and 〈◊〉〈◊〉 Children before God, when they are haughty, assuming and 〈◊〉〈◊〉 in their Behaviour amongst Men. The Apostle informs us 〈◊◊〉〈◊◊〉 Design of the Gospel is to cut off all Glorying, not only before 〈◊◊〉〈◊◊〉 before Men, Rom. 4. 1, 2. Some pretend to great 〈◊〉〈◊〉, that are very haughty, audacious and assuming in their exter•••• Ap|pearance and Behaviour: But they ought to consider these Scriptures. Psal. 1••1. 1. Lord, my Heart is not haughty, 〈…〉〈…〉 nei|ther 〈◊〉〈◊〉 I exercise my self is great Matters, or in Things 〈◊◊〉〈◊◊〉 for me. Prov. 6. 16, 17. These six Things into the Lord 〈◊〉〈◊〉, 〈◊〉〈◊〉 serve are an Alamination unto him; a proud Look, &c.—Chap. ••••. 4. An high Look, and a proud Heart, are Sin. Psal. 1••. ••••. Thou 〈◊〉〈◊〉 bring

〈…〉〈…〉

〈◊◊〉〈◊◊〉 Spirit will 〈◊〉〈◊〉 a Christian to honour all Men. 1. Pe••. 2. 17. Honour all Men. A humble Christian is not only disposed to honour the Saints to his Behaviour; but others also, in all these Way 〈◊◊〉〈◊◊〉 imply a visible Approbation of their Sins. Thus 〈◊〉〈◊〉 the great Pattern of Believers, honoured the Children of Heth. Gen. 2••. 11. 12. 〈◊◊〉〈◊◊〉 up, and ••owed himself to the People of the Lord. This was a remarkable Instance or a humble Behaviour to|wards them that were out of Christ, and that Abraham knew to be 〈◊〉〈◊〉 and therefore would by no Means suffer his Servant to 〈◊〉〈◊〉 a 〈◊〉〈◊〉 to his Son, from among them; and 〈◊〉〈◊〉 Wives, be|•••••• of these Children of Heth, were a 〈◊〉〈◊〉 or Mind to Isaac and Re|••••••. So 〈◊〉〈◊〉. honoured 〈◊〉〈◊〉, Acts. 20. 25. I am not mad, 〈◊〉〈◊〉 who 〈◊〉〈◊〉. Not only will Christian Humility dispose Persons to ho|nour those wicked Men that are out of the visible Church, but also false Brethren and Persecutors. As 〈◊〉〈◊〉, when he was in an excel|lent Frame, having just been wrestling all Night with God, and re|ceived the Blessing, honoured Esau, his false and persecuting Brother; Gen. 33. 14, 15. Jacob howed himself to the Ground seven Times, un|til he came near his Brother Esau. So he called him Lord; and com|manded all his Family to honour him in like Manner.

Thus I have endeavoured to describe the Heart and Behaviour of one that is governed by a truly gracious Humility, as exactly agrea|ble to the Scriptures, as I am able.

Now it is out of such a Heart as this, that all truly holy Affections do flow. Christian Affections are like Mary's precious Ointment, that she poured on Christ's Head, that filled the whole House with a sweet Odour. That was poured out of an Alabaster-Box; so graci|ous Affections flow out to Christ out of a pure Heart. That was poured out of a broken Box; 'till the Box was broken the Ointment

could not flow, nor diffuse it's Odour: So gracious Affections flow out of a broken Heart. Gracious Affections are also like those of Mary Magdaline (Luke •••• at the latter End) who also pours pre|cious Ointment on Christ, out of an Alabaster broken Box, anoint|ing therewith the Feet of Jesus, when she had wash'd 'em with her Tears, and wiped them with the Hair of her Head. All gracious Affections, that are a sweet Odour to Christ, and that fill the Soul of a Christian with an heavenly Sweetness and Fragrancy, are broken-hearted Affec|tions. A truly Christian Love, either to God or Men, is a humble broken-hearted Love. The Desires of the Saints, however earnest, are humble Desires: 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 Behaviour.

VII. Another Thing, wherein gracious Affections are distinguish|ed from others, is, that they are attended with a Change of Nature.

All gracious Affections do arise from a spiritual Understanding, in which the Soul has the Excellency and Glory of divine Things dis|covered to it, as was shewn before. But all spiritual Discoveries are transforming; and not only make an Alteration of the present Exer|cise, 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. 3. 18. But we all, with open Face, beholding as in a 〈◊〉〈◊〉, 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 〈◊〉〈◊〉 properly divine Power, and is peculiar to the Spirit of the Lord: Other Power may make a great Alteration in Men's present Frames and Feelings; but 'tis the Power of a Creator only that can change the Nature, or give a new Nature. And no Discoveries or Illumi|nations, but those that are divine and supernatural, will have this supernatural Effect. But this Effect 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 Conversion do strongly imply and signify a Change of Nature: such as being born again; becoming new Creatures; rising from the Dead; being renewed in the Spirit of the Mind; dying 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. * 1.67 Conversion (if we may give any Credit to the Scrip|ture) is a great and universal Change of the Man, turning him from Sin to God. A Man may be restrained from Sin, before 〈◊〉〈◊〉 is con|verted; but when he is converted, he is not only restrained from Sin, 〈◊〉〈◊〉 very Heart and Nature is turned from it, unto Holiness: So 〈◊〉〈◊〉 forward he becomes a holy Person, and an Enemy to Sin. 〈◊〉〈◊〉, after a 〈◊◊〉〈◊◊〉 Affections, at his supposed 〈◊◊〉〈◊◊〉, it come to that in a little Time, that there is no very 〈◊〉〈◊〉, or remarkable Alteration 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 ap|pears as selfish, carnal, as stupid, and perverse, as unchristian, and 〈◊〉〈◊〉 as ever; it is greater Evidence against him, than the 〈◊〉〈◊〉 Sory of Experiences that ever was told, is for him. For in Christ Jesus neither Circumcision, nor Uncircumcision, neither high Profession, nor low Profession, neither a fair Story, nor a broken one, 〈◊〉〈◊〉 any Thing; but a new Creature.

If there be a very great Alteration visible in a Person for a while; if ••t ben't abiding, but he afterwards returns, in a stated Manner to be much 〈◊〉〈◊〉 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 Nature remains. And a Dove that 〈◊〉〈◊〉 of a cleanly Nature may be defiled, but it's cleanly Nature remains. * 1.68

Indeed Allowances must be made for the natural Temper: Con|version don't entirely root out the natural Temper: These Sins which a Man by his natural Constitution was most inclined to before his Conversion, he may be most apt to fall into still. But yet Con|version will make a great Alteration even with Respect to these Sins. Tho' Grace, while imperfect, don't root out an evil natural Tem|per; yet it is of great Power and Efficacy with respect 〈◊〉〈◊〉, to cor|rect it. The Change that is wrought in Conversion, as an universal Change: Grace changes a Man with respect to whatever is sinful in him: The old Man is put off and the new Man put on: They are sanctified throughout: And the Man becomes a new Creature; old Things are pass'd away, and all Things are become new: All Sin is mortified; Constitution Sins, as well as others. If a Man before his Conversion, was by his natural Constitutions especially inclined to 〈◊〉〈◊〉, or Drunkenness, 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 Repentance does in some Respects, especially turn a Man against his own Iniquity; that wherein he has been most guilty, and has chiefly dishonoured God. He that forsakes other Sins, but saves his leading Sin, the Ini|quity he is chiefly inclined to ••••is like Soul, when sent against God's Enemies the Amalekites, with a strict Charge to save none of them alive, but utterly to destroy them, small and great; who utterly destroy'd inferiour People, but saved the King, the chief of 'em all, alive.

Some foolishly make it an Argument in Favour of their Discove|ries and Affections, that when they are gone, they are lost wholly without any Life or Sense, or any Thing 〈◊◊〉〈◊◊〉 they 〈◊〉〈◊〉 be|fore. They think it an Evidence that what they experienced was 〈◊〉〈◊〉 of God, and not of themselves; because 〈◊〉〈◊〉 say they when God is departed, all is gone; they can see and 〈◊〉〈◊〉 nothing, and are ••o better than they used to be.

'Tis very true that all Grace and Goodness in the Hearts of the Saints is entirely from God; and they are universally and immedi|ately dependent on him for it. But yet these Persons are mistaken, 〈◊〉〈◊〉 to the Manner of God's communicating himself and his 〈◊〉〈◊〉 Spi|rit, in imparting saving Grace to the Soul. He gives his Spirit to be united to the Faculties of the Soul, and to dwell there after the Manner of a Principle of Nature; so that the Soul, in being indued with Grace, is indued with a new Nature: But Nature is an abiding Thing. All the Exercises of Grace are entirely from Christ: But 〈◊〉〈◊〉 Exercises are not from Christ, as something that is alive, moves and 〈◊〉〈◊〉 something that is without Life, and yet remains without

Life; but as having Life communicated to it; so as through Christ's Power, to have inherent in itself, a vital Nature. In the Soul where Christ savingly is, there he live. He don't only live 〈◊〉〈◊〉 it, so as violently to actuate it; but he lives in it: so that that also alive. Grace in the Soul is as much from Christ, to the Light 〈◊〉〈◊〉 a Glass, hold out in the Sun-beams, is from the Sun. But this represents the Manner of the Communication 〈◊〉〈◊〉 to 〈◊〉〈◊〉 out in Part; be|cause the Glass remains as it was, 〈◊〉〈◊〉 sure of it not being at all changed, it is as much without any Light 〈◊〉〈◊〉 in it's Nature as ever. But the Soul of a Saint receives Light from the Sun of Righ|teousness, in such a Manner, that it's Nature is changed, and it be|comes properly a luminous Thing: Not only does the Sun shine in the Saints, but they also become little Suns, partaking of the Nature of the Fountain of their Light. In this Respect, the Manner of their Derivation of Light, is like that of the Lamps in the Taberna|cle, 〈◊〉〈◊〉 than that of a reflecting Glass; which tho' they were lit up by Fire from Heaven, yet thereby became, themselves burning 〈◊〉〈◊〉 Things. The Saints don't only drink of the Water of Life, 〈◊◊〉〈◊◊〉 from the original Fountain; but this Water becomes a Fountain of Water in them, springing up there, and flowing out of them; 〈◊〉〈◊〉 4. 1••. and Chap. ••. 38, 39. Grace is compared to a Seed implanted, that not only is in the Ground, but has hold of it, has Root there, and grows there, and is an abiding Principle of Life and Nature there.

As it is with spiritual Discoveries and Affections given at first Conversion, so it is in all Illuminations and Affections of that Kind, that Persons are the Subjects of afterwards; they are all transform|ing. There is a like divine Power and Energy in them, as in the first Discoveries: And they still reach the Bottom of the Heart, and affect and alter the very Nature of the Soul, in Propor|tion to the Degree in which they are given. And a Transformation of Nature is continued and carried on by them, to the End of Life, 'till it is brought to Perfection in Glory. Hence the Progress of the Work of Grace in the Hearts of the Saints, is represented in Scrip|ture, as a continued Conversion and Renovation of Nature. So the Apostle exhorts those that were at Rome, beloved of God, called to be Saints, and that were the Subjects of God's redeeming Mercies, to be transformed by the renewing of their Mind; Rom. 12. 1, 2. I be|seech you therefore by the Mercies of God, that ye present your Bodies, a living Sacrifice;—and be not conformed to this World; but be ye trans|formed, by the renewing of your Mind. Compared with Chap. 1. 7. So the Apostle writing to the Saints and Faithful in Christ Jesus, that were at Ephesus, (Eph. 1. 1.) and those who were once dead in Tres|passes 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 Fellow-Ci|tizens with the Saints, and of the Houshold of God, and that were built together for an Habitation of God through the Spirit; I say, the Apostle writing to these, tells them, that he ceased not to pray for them, that God would give them the Spirit of Wisdom and Revelation, in the Know|ledge of Christ; the Eyes of their Understanding being enlightened, that they might know, or Experience, what was the exceeding Greatness of God's Power towards them that believe; according to the Working of his ••igher Power, which he wrought in Christ when he raised him from the Dead, and set him at his own right Hand in the heavenly Places, Eph. 1. 16, to the End. In this the Apostle has Respect to the glorious Power and Work of God in converting and renewing the Soul: As is most plain by the Sequel. So the Apostle exhorts the same Persons to put off the old Man, which is corrupt according to the deceitful Lusts; and be re|newed in the Spirit of their Minds; and put on the new Man, which after God, is created in Righteousness and true Holiness, Eph. 4. 22, 23, 24.

There is a Sort of high Affections that some have from Time to Time, that leave them without any Manner of Appearance 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; * 1.69 they leave a sweet Savour and Relish of divine Things on the Heart, and a stronger Bent of Soul towards God and Holiness. As Moses's Face not only shone while he was in the Mount, extraordinarily conversing with God; but it continued to shine after he came down from the Mount. When Men have been conversing with Christ in an extraordinary Manner, there is a sensible Effect of it remains upon them; there is something remarkable in their Disposition and Frame, which if we take Knowledge of, and trace to its Cause, we shall find it is because they have been with Jesus; Acts 4. 13.

VIII. Truly gracious Affections differ from those Affections that are false and delusive, in that they tend to, and are attended with the ••amb-like, Dove-like Spirit and Temper of Jesus Christ; or in other Words, they naturally beget and promote such a Spirit of Love, Meekness, Quietness, Forgiveness and Mercy, as appear'd in Christ.

The Evidence of this in the Scripture, is very abundant. If we judge of the Nature of Christianity, and the proper Spirit of the Gos|pel, by the Word of God, this Spirit is what may by way of Emi|nency be called the christian Spirit; and may be looked upon as the true, and distinguishing Disposition of the Hearts of Christians, as Christians. When some of the Disciples of Christ said something, thro' Inconsideration and Infirmity, that was not agreeable to such a Spirit, Christ told them that 'they knew not what Manner of Spirit they were of, Luke 9. 55. implying that this Spirit that I am speak|ing of, is the proper Spirit of his Religion and Kingdom. All that are truly Godly, and real Disciples of Christ, have this Spirit in them; and not only so but they are of this Spirit; it is the Spirit by which they are so possess'd and govern'd, that it is their true and proper Character. This is evident by what the wise Man says, Prov. 17. 27. (having Respect plainly to such a Spirit as this) 'A Man of Understanding is of an excellent Spirit'; and by the particular De|scription Christ gives of the Qualities and Temper of such as are truly Blessed, that shall obtain Mercy, and are God's Children and Heirs, Matth. 5. 'Blessed are the Meek: For they shall inherit the Earth. Blessed are the Merciful: For they shall obtain Mercy. Blessed are the Peace-makers: For they shall be called the Children of God.' And that this Spirit is the special Character of the Elect of God, is manifest by Col. 3. 12, 13. 'Put on therefore, as the Elect of God, holy and beloved, Bowels of Mercies, Kindness, Humbleness of Mind, Meekness, Long-suffering; forbearing one another, and for|giving one another.' And the Apostle speaking of that Temper and Disposition which he speaks of as the most excellent and essential Thing in Christianity, and that without which none are true Chris|tians, and the most glorious Profession and Gifts are nothing (calling this Spirit by the Name of Charity) he describes it thus; (1 Cor. 13. 4, 5.) 'Charity suffereth long and is kind: Charity envieth not: Charity vaunteth not it self, is not puffed up; doth not be|have it self unseemly; seeketh not her own; is not easily provoked; thinketh no Evil.' And the same Apostle, Gal. 5. designedly de|claring the distinguishing Marks and Fruits of true christian Grace, chiefly insists on the Things that appertain to such a Temper and Spirit as I am speaking of, Verse 22, 23. 'The Fruit of the Spirit is Love, Joy, Peace, Long-suffering, Gentleness, Goodness, Faith, Meekness, Temperance.' And so does the Apostle James, in de|scribing true Grace, or that Wisdom that is from above, with that declared Design, that others who are of a contrary Spirit may not deceive themselves, and lie against the Truth, in professing to be Christians, when they are not, Jam. 2. 14,—17. 'If ye have bitter Envying and Strife in your Hearts, glory not, and lie not against the Truth: This Wisdom descendeth not from above; but

is earthly, sensual, devilish. For where Envying and Strife is, there is Confusion and every evil Work. But the Wisdom that is from above is first pure, then peaceable, gentle, easy to be intreated, full of Mercy and good Fruits.'

Every Thing that appertains to Holiness of Heart, does indeed be|long to the Nature of true Christianity, and the Character of Chris|tians; but a Spirit of Holiness as appearing in some particular Graces, may more especially be called the Christian Spirit or Temper. There are some amiable Qualities and Vertues, that do more especially a|gree with the Nature of the Gospel Constitution, and Christian Pro|fession; because there is a special Agreeableness in them, with those di|vine Attributes which God has more remarkably manifested and glo|rified in the Work of Redemption by Jesus Christ, that is the grand Subject of the Christian Revelation; and also a special Agreeableness with these Vertues that were so wonderfully exercised by Jesus Christ towards us in that Affair, and the blessed Example he hath therein set us: and likewise because they are peculiarly agreable to the special Drift and Design of the Work of Redemption, and the Benefits we thereby receive, and the Relation that it brings us into, to God and one another. And these Vertues are such as Humility, Meekness, Love, Forgiveness, and Mercy. These Things therefore especially belong to the Character of Christians, as such.

These Things are spoken of as what are especially the Character of Jesus Christ himself, the great Head of the Christian Church. They are so spoken of in the Prophecies of the old Testament; as in that cited Matth. 21. 5. 'Tell ye the Daughter of Sion, behold thy King cometh unto thee, meek, and fitting upon an Ass, and a Colt the Fole of an Ass.' So Christ himself speaks of 'em, Matth. 11. 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 Cha|racter of Christ; so they are also especially the Character of Christi|ans. Christians are Christlike: None deserve the Name of Christi|ans that are not so, in their prevailing Character. 'The new Man is renewed, after the Image of him that creates him, Col. 3. 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. 3. 18.' The Elect are all 'predestinated to be conformed to the Image of the Son of God, that he might be the First-born among many Bre|thren,' Rom. 8. 29. 'As we have born the Image of the first Man, that is earthly, so we must also bear the Image of the heavenly: For as is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly, 1 Cor. 15. 47, 48, 4••' Christ is full of Grace; and Christians 'all receive of it••s Fullness, 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 their's. That Dispo|sition wherein Christ's Character does in a special Manner consist, therein does his Image in a special Manner consist. Christians that 〈◊〉〈◊〉 by reflecting the Light of the Sun of Righteousness, do shine with the same Sort or Brightness, the same mild, sweet and pleasant Beams. These Lamps of the spiritual Temple, that are enkindled by Fire from Heaven, burn with the same sort of Flame. The Branch is of the same Nature with the Stock and Root, 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 of; when 'they are his Flesh and his Bone, yea are one Spirit, 1 Cor. 6. 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 his Image and Super|scription. Christians are the Followers of Christ: And they are so, as they are obedient to that Call of Christ, 'Matth. 11. 28, 29. Come to me, and learn of me, for I am meek and lowly of Heart. They follow him as the Lamb; 'Rev. 14. 4. These are they which follow the Lamb whithersoever he goeth.' True Christians are as it were cloathed 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 cloathed with the Sun, not only by being cloathed with his imputed Righteousness, but also by being adorned with his Graces; Rom. 13. 14. Christ the great Shepherd, 〈◊〉〈◊〉 himself a Lamb, and Believers are also Lambs; all the Flock are Lambs; 'John 21. 15. Feed my Lambs' Luke 10. 3. 'I send you forth as Lambs, in the midst of Wolves.' The Redemption of the Church by Christ from the Power of the Devil was typified of old, by David's delivering the Lomb, out of the Mouth of the Lion and the Bear.

That such Manner of Vertue as has been spoken of is the very Na|ture of the Christian Spirit, or the Spirit that worketh in Christ and in his Members, and the distinguishing Nature of it, is evident by this, that the Dove is the very Symbol or Emblem, chosen of God, to re|present it. Those Things are fittest Emblems of other Things, which do best represent that which is most distinguishing in their Nature. The Spirit that descended on Christ, when he was anointed of the Father, descended on him like a Dove. The Dove is a noted Em|blem of Meekness, Harmlessness, Peace and Love. But the same Spirit that descended on the Head of the Church, descends to the Members. 'God hath sent forth the Spirit of his Son into their

Hearts, Gal. 4. 6. And if any Man has not the Spirit of Christ, he is none of his, Rom. 8. 9.' There is but one Spirit to the whole mystical Body, Head and Members, 1 Cor. 6. 17. Eph. 4. 4. Christ breathes his own Spirit on his Disciples, John 20. 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 Joh. 2. 20, 27. And they are anointed with the same Oil; 'tis 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: Psal. 133. 1, 2. 'Behold how good, and how pleasant it is, for Brethren to dwell together in Unity! It is like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron's Beard; that went down to the Skirts of his Garments.' The Oil on Aaron's Gar|ments, had the same sweet and inimitable Odour, with that on his Head; the Smell of the same sweet Spices. Christian Affections, and a christian Behaviour, is but the flowing out of the Savour of Christ's sweet Ointments. Because the Church has a dove-like Tem|per and Disposition, therefore it is said of her that she has Dove's Eyes, Cant. 1. 15. 'Behold thou art fair, my Love; behold thou art fair: Thou hast Dove's Eyes.' And Chap. 4. 1. 'Behold thou art fair, my Love; behold thou art fair: Thou hast Dove's Eyes within thy Locks.' The same that is said of Christ, Chap. 6. 12. 'His Eyes are as the Eyes of Doves.' And the Church is frequently compared to a Dove in Scripture, Cant. 2. 14. 'O my Dove, that art in the Clefts of the Rock—.' Chap. 5. 2. 'Open to me my Love, my Dove.' And Chap. 6. 9. 'My Dove, my Undefiled, is but one.' Psal. 68. 13. 'Ye shall be as the Wings of a Dove, cover'd with Silver, and her Feathers with yellow Gold.' And 74. 13. 'O deliver not the Soul of thy Turtle-Dove unto the Multi|tude of the Wicked.' The Dove that Neah sent out of the Ark, that could find no Rest for the Sole of her Foot, 'till she returned, was a Type of a true Saint.

Meekness is so much the Character of the Saints, that the Meek and the Godly, are used as synonymous Terms in Scripture: So Psal. 37. 10, 11. the Wicked and the Meek are set in Opposition one to ano|ther, as Wicked and Godly. 'Yet a little While, and the Wicked shall not be—but the Meek shall inherit the Earth.' So Psal. 147. 6. 'The Lord lifteth up the Meek: He casteth the Wicked down to the Ground.'

'Tis doubtless very much on this Account, that Christ represents all his Disciples, all the Heirs of Heaven, as little Children, Matth. 19. 14. 'Suffer little Children to come unto me, and forbid them not; for of such is the Kingdom of Heaven.' Matth. 10. 42. 'Whosoever shall give to drink unto one of these little ones, a Cup of cold Water, in the Name of a Disciple, verily I say unto you, he shall in no wise loose his Reward.' Matth. 18. 6. 'Whoso shall

offend one of these little ones, &c. Ver. 10. Take heed that ye de|spise not one of these little ones. Ver. 14. It is not the Will of your Father which is in Heaven, that one of these little ones should perish.' John 13. 33. 'Little Children, yet a little while am I with you.' Little Children are innocent and harmless: They don't do a great deal of Mischief in the World: Men need not be afraid of them: They are no dangerous Sort of Persons: Their Anger don't last long: They don't lay up Injuries in high Resentment, entertaining deep and rooted Malice. So Christians, in Malice, are Children, 1 Cor. 14. 20. Little Children are not guileful and deceitful; but plain and simple: They are not versed in the Arts of Fiction and Deceit; and are Strangers to artful Disguises. They are yieldable and flexi|ble, and not wilful and obstinate; don't trust to their own Under|standing, but rely on the Instructions of Parents, and others of superi|our Understanding. Here is therefore a fit and lively Emblem of the Followers of the Lamb. Persons being thus like little Children, is not only a Thing highly commendable, and what Christians approve of, and aim at, and which some of extraordinary Proficiency do attain to; but it is their universal Character, and absolutely necessary in order to entring into the Kingdom of Heaven; unless Christ was mistaken; Matth. 18. 3. 'Verily I say unto you, Except ye be converted, and become as little Children, ye shall not enter into the Kingdom of Heaven.' Mark 10. 15. 'Verily I say unto you, whosoever shall not receive the Kingdom of God as a little Child, he shall not 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 bold against the Enemies of Christ and his People?

To which I answer, There doubtless is such a Thing. The whole christian Life is compared to a Warfare, and fitly so. And the most e|minent Christians are the best Soldiers, endowed with the greatest De|grees of christian Fortitude. 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 endeavouring 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. 'Tis an ex|ceeding diverse Thing from a brutal Fierceness, or the Boldness of Beasts of Prey. True christian Fortitude consists in Strength of Mind, through Grace, exerted in two Things; In ruling and sup|pressing the evil, and unruly Passions and Affections of the Mind; and in stedfastly and freely exerting, and following good Affections and Dispositions, without being hindred by sinful Fear, or the Oppo|sition of Enemies. But the Passions that are restrained and kept un|der, in the Exercise 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 vigorously ex|erted in true Fortitude, are those christian holy Affections, that are directly contrary to 'em. Tho' christian Fortitude appears, in withstanding and counteracting the Enemies that are without us; yet it much more appears, in resisting and suppressing the Enemies that are within us; because they are our worst and strong|est Enemies, and have greatest Advantage against us. The Strength of the good Soldier of Jesus Christ, appears in nothing more, than in stedfastly maintaining the holy Calm, Meekness, Sweetness, and Be|nevolence of his Mind, amidst all the Storms, Injuries, strange Be|haviour, and surprizing Acts and Events of this evil and unreasonable World. The Scripture seems to intimate that true Fortitude consists chiefly in this, Prov. 16. 32. 'He that is flow to Anger, is better than the Mighty; and he 〈◊〉〈◊〉 ruleth his Spirit, than he that taketh a City.'

The directest and surest Way in the World, to make a right Judg|ment, what a holy Fortitude is, in fighting with God's Enemies; is to look to the Captain of all God's Hosts, and our great Leader and Example; and see wherein his Fortitude & Valour appeared, in his chief Conflict, and in the Time of the greatest Battle that ever was, or ever will be fought with these Enemies, when he fought with them all a|lone, and of the People there was none with him, and exercised his Fortitude in the highest Degree that ever he did, and got that glori|ous Victory 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, compassing him round on every Side, like renting and roaring Lions. Doubtless here we shall see the Fortitude of a holy Warriour and Champion in the Cause of God, in it's highest Perfection and greatest Lustre, and an Example fit for the Soldiers to follow, that fight under this Cap|tain. But how did he show his holy Boldness and Valour at that Time? Not in the Exercise of any fiery Passions; not in fierce and violent Speeches, and vehemently declaiming against, and crying out of the intolerable Wickedness of Opposers, giving 'em their own in plain Terms; but in not opening his Mouth when afflicted and op|pressed, in going as a Lamb to the Slaughter, and as a Sheep before his Shearers, is dumb, not opening his Mouth; praying that the Father would forgive his cruel Enemies, because they knew not what they did; not shedding others Blood; but with all-conquering Patience and Love, shedding his own. Indeed one of his Dis|ciples, that made a forward Pretence to Boldness for Christ, and confidently declared he would sooner die with Christ than deny him, began to lay about him with a Sword: But Christ meekly rebukes him, and heals the Wound he gives. And never was

was the Patience, Meekness, Love, and Forgiveness of Christ, in so glorious a Manifestation, as at that Time. Never did he appear so much a Lamb, and never did he shew so much of the dove-like 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 Enemies, maintaining under all this Temptation, the Humility. Quietness, and Gentleness of a Lamb, and the Harm|lessness, and Love, and Sweetness of a Dove, we may well judge that here is a good Soldier of Jesus Christ.

When Persons are fierce and violent, and exert their sharp and bitter Passions, it shows Weakness, instead of Strength and Fortitude. 1 Cor. 3. 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 〈◊〉〈◊〉. Envying and Strife, and Divisions, are ye not carnal, and walk to Men?.'

There is a pretended Boldness for Christ that arises from no better Principle than Pride. A Man may be forward to expose himself to the Dislike of the World, and even to provoke their Displeasure, out of Pride. For 'tis the Nature of spiritual 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 Party. True Boldness for Christ is universal, and overcomes all, and carries 'em above the Displeasure of Friends and Foes; so that they will forsake all rather than Christ; and will rather offend all Parties, and be thought 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 the least worthy to be regarded by them, is a much more proper Trial of his Boldness for Christ, than his being forward to expose himself to the Reproach of Opposers. The Apostle sought not Glory, not only of Heathens and Jews, but of Christians; as he declares, 1 Thes. 2. 26. * 1.70 He is bold for Christ, that has christian Fortitude enough, to confess his Fault openly, when he has committed one that requires it, and as it were to come down upon his Knees before Opposers. Such Things as these are a vastly greater Evidence of holy Boldness, than resolutely and fiercely confronting Opposers.

As some are much mistaken concerning the Nature of true Bold|ness for Christ, so they are concerning christian Zeal. 'Tis indeed a Flame, but a sweet One: Or rather it is the Heat and Fervour of a sweet Flame. For the Flame of which it is the Heat, is no other than that of divine Love, or christian Charity; which is the sweetest and most benevolent Thing that is, or can be, in the Heart of Man or Angel. Zeal is the Fervour of this Flame, as it ardently and vi|gorously goes out towards the Good that is it. 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 〈◊〉〈◊〉 Opposi|tion, and vigorous Opposition, that is a Part of it, or rather as an At|tendant 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; insomuch that so much the warmer true Zeal is, and the higher it is raised, so much the further are Persons from such Bitterness, and so much fuller of Love, both to the Evil and to the Good. As ap|pears from what has been just now observed, that it is no other, in its very Nature and Essence, than the Fervour of a Spirit of christian 〈◊〉〈◊〉. 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 his View, and what he is 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 Dove, that has been spoken of; but it is entirely agreeable to it, and tends to promote it.

But to say something particularly concerning this christian 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 and express concerning the absolute Necessity of each of these, as belong|ing to the Temper and Character of every Christian.

It is so as to a forgiving Spirit, or a Disposition to overlook and forgive Injuries. Christ gives it to us both as a negative and positive Evidence; and is express in teaching us, that if we are of such a Spi|rit, 'tis a Sign we are in a State of Forgiveness and Favour our selves; and that if we are not 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. 6. 12, 14, 15. 'For|give us our Debts, as we forgive our Debtors.—For if ye forgive Men their Trespasses, your heavenly Father will also 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 11. 25, 26. and again in Matth. 18. 22, to the End, in the Parable of the Servant that owed his Lord ten thousand Ta|lents,

that would not forgive his fellow Servant an hundred Pence; and therefore was delivered to the Tormentors. In the Application of the Parable Christ says, Verse 35. 'So likewise shall my heavenly Father do, if ye from your Heart forgive not every one his Brother their Trespasses.

And that all true Saints are of a loving, benevolent and beneficent Temper, the Scripture is very plain and abundant. Without it the Apostle tells us, 'Tho' we should speak with the Tongues of Men and Angels, we are as a sounding Brass or a tinkling Cymbal: And that tho' we have the Gift of Prophecy, 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 expresly insisted on, in the Marks that are lain down in the new Testament, whereby to know true Christians. 'Tis often given as a Sign that is peculiarly distinguishing, by which all may know Christ's Disciples, and by which they may know themselves: And is often laid down, both as a negative and positive Evidence. Christ calls the Law of Love, by way of Eminency, his Commandment, John 13. 34. 'A new Commandment I give unto you, that ye love one another, as I have loved you, that ye also love one another. And Chap. 15. 12. 'This is my Commandment, that ye love one another as I have loved you.' And Verse 17. 'These Things I command you, that ye love one another.' And says, Chap. 13. 35. 'By this shall all Men know that ye are my Disciples, if ye love one ano|ther.' And Chap. 14. 21. (still with a special Reference to this which he calls his Commandment) 'He that hath my Command|ments, 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 Episties. There is none of the Apostles, is 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 agreable Practice; 1 John 2. 9, 10. 'He that saith he is in the Light, and hateth his Brother, is in Darkness even until now. He that loveth his Brother abideth in the Light, and there is none Occasion of Stumbling in him.' Chap. 3. 14. 'We know that we are passed from Death to Life, because we love the Brethren. He that loveth not his Brother abideth in Death.' Verse 18, 19. 'My little Children, let us not love in Word and in Tongue, but in Deed and in Truth. And hereby we know that we are of the Truth, and shall assure our Hearts before him.' Verse 23, 24. 'This is his Commandment, that we should love one another. And he that keepeth his Commandments, dwelleth in him, and he in him: And hereby we know that he abideth in us, by the Spirit which he hath given us. Chap. 4. 7, 8. 'Beloved, let us love one another; for Love is of God; and every one that

loveth is born of God, and knoweth God: He that loveth not, know|eth not God; for God is Love.' Verse 12, 13. 'No Man hath seen God at any 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.' Verse 16. 'God is Love: And he that dwelleth in Love, dwelleth in God, and God in him.' Verse 20. 'If a Man say, I love God, and hateth his Bro|ther, he is a Liar: For he that loveth not his Brother that 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 whose true Character it is, that they are of a Disposition to pity and relieve their Fellow-creatures, that are poor, indigent and afflicted; Psal. 37. 21. 'The Righteous sheweth Mer|cy, and giveth.' Ver. 26. 'He is ever merciful, and lendeth.' Psal. 112. 5. 'A good Man sheweth Favour, and lendeth.' V. 9. 'He hath dispersed abroad, and given to the Poor.' Prov. 14. 31. 'He that honoureth God, hath Mercy on the Poor.' Prov. 21. 26. 'The Righteous giveth, and spareth not.' Jer. 22. 16. 'He judg|eth the Cause of the Poor and Needy: Then it was well with him: Was not this to know me, saith the Lord?' Jam. 1. 27. 'Pure Re|ligion and undefiled before God and the Father, is this, To visit the Fatherless and Widows in their Affliction, &c.' Hos. 6. 6. 'For I desired Mercy, and not Sacrifice; and the Knowledge of God, more than Burnt-Offerings.' Matth. 5. 7. 'Blessed are the Mer|ciful, for they shall obtain Mercy.' 2 Cor. 8. 8. 'I speak not by Commandment, but by Occasion of the Forwardness of others, and to prove the Sincerity of your Love.' Jam. 2. 13, 14, 15, 16. 'For he shall have Judgment without Mercy, that hath shewed no Mercy.—What doth it profit my Brethren, tho' a Man faith he hath Faith, and have not Works? Can Faith save him? If a Brother or Sister be naked, and destitute of daily Food, and one of you say un|to them, depart in Peace, be you warmed and filled; notwithstanding ye give them not those Things which are needful for the Body; what doth it profit?' 1 John 3. 17. 'Whoso hath this Worlds Goods, and seeth his Brother have Need, and shutteth up his Bowels of Com|passion from him, how dwelleth the Love of God in him? Christ in that Description he gives us of the Day of Judgment, Matth. 25. (which is the most particular that we have in all the Bible) represents that Judgment will be pass'd 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 Description 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 accepted and own'd by him, at that Day. Therefore this is an Apprehension that we ought to be possess'd with. We find

in Scripture that a righteous Man, and a merciful Man are synonimous Expressions; Isai. 57. 1. 'The Righteous perisheth, and no Man layeth it to Heart; and the merciful Men are taken away, none con|sidering that the Righteous is taken away from the Evil to come.'

Thus we see how full, clear and abundant, the Evidence from Scrip|ture is, that those who are truly gracious, are under the Government of that lamb-like, dove-like Spirit of Jesus Christ. And that this is essentially & eminently the Nature of the saving Grace of the Gospel, and the proper Spirit of true Christianity. We may therefore undoubted|ly determine 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 Chris|tians.

None will understand me that true Christians have no Remains of a contrary Spirit, and can never, in any Instances, be guilty of a Be|haviour disagreable to such a Spirit. But this I affirm, and shall af|firm 'till I deny the Bible to be any Thing worth, that every Thing 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 prevailing Power of such a Spirit, that he is pro|perly denominated from it, 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 & Beha|viour, to think they are converted, because they tell a fair Story of Illuminations and Discoveries. In so doing they would set up their own Wisdom against Christ's, and judge without, and against that Role by which Christ has declared all Men should know his Disciples. Some Persons place Religion so much in certain transient Illumina|tions and Impressions (especially if they are in such a particular Me|thod and Order) and so little in the Spirit and Temper Persons are of, that they greatly deform Religion, and form Notions of Christi|anity quite different from what it is, as delineated in the Scriptures. The Scripture knows of no such true Christians, as are of a fordid, selfish, cross and contentious Spirit. Nothing can be invented that is a greater Absurdity, than a morose, hard, close, high-spirited, spite|ful true Christian. We must learn 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 Neighbours, 'till we make them wholly of none Effect.

'Tis true that Allowances must be made for Men's natural Tem|per 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 Tendency to restrain and mortify such Sins, as are con|trary to the Spirit that has been spoken of, as it has to mortify Drun|kenness or Lasciviousness. Yea the Scripture represents the Change wrought by Gospel Grace, as especially appearing in an Alteration of the former Sort; Isai. 11. 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 Fa••ling together; and a little Child shall lead them. And the Cow, and the Bear shall feed; their young ones shall he 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 all my holy Mountain. For the Earth shall be full of the Knowledge of the Lord, as the Waters co|ver the Sea.' And to the same Purpose is Isai 65. 25. According|ly we find, that in the primitive Times of the christian Church. Con|verts were remarkably changed in this Respect: Tit. 3. 3, &c. 'For we ourselves also were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures; living in Malice and Envy, hate|ful, and hating one another. But after that the Kindness and Love of God our Saviour, toward Men, appeared,—He saved us, by the Washing of Regeneration, and Renewing of the Holy Ghost.' And Col. 2. 7, 8. 'In the which ye also walked, some Time, when ye lived in them. But now you also put off all these; Anger, Wrath, Malice, Blasphemy, filthy Communication out of your Mouth.'

IX. Gracious Affections soften the Heart, and are attended and fol|lowed 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 Self-seeking, Self-Exaltation, and Opposition to others. But false Affections, with the Delusion 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 'em at last is, that Persons in the settled Frame of their Minds, become less af|fected with their present and past Sins, and less conscientious with Respect to future Sins, less moved with the Warnings and Cautions of God's Word, or God's Chastisements in his Providence, more careless of the Frame of their Hearts, and the Manner and Tendency of their Behaviour, less quick-sighted to discern what is sinful, less afraid of the Appearance of Evil, than they were while they were un|der legal Awakenings and Fears of Hell. Now they have been the 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 before, in living in the Neglect of Duties that are troublesome and inconvenient; and are much more flow and partial in complying with difficult Commands; are in no Measure so alarmed at the Appearance of their own Defects and Transgressions; are embolden'd to favour themselves more, with Respect to the La|bour, and painful Care and Exactness in their Walk, and more easily yield to Temptations, and the Sollicitations of their Lusts; and have far less Care of their Behaviour, when they come into the holy Pre|sence of God, in the Time of publick or private Worship. Formerly it may be, under legal Convictions they took much Pains in Religion, and denied themselves in many Things: But now they think them|selves out of Danger of Hell, they very much put off the Burden of the Cross, and save themselves the Trouble of difficult Duties, and allow themselves more of the Comfort and the Enjoyment of their Ease and their Lusts.

Such Persons as these, instead of embracing Christ as their Saviour from Sin, they trust in him as the Saviour of their Sins: Instead of fly|ing to him as their Refuge from their spiritual Enemies, they make Use of him as the Defence of their spiritual Enemies, from God, and to strengthen them against him. They make Christ the Minister of Sin, and great Officer and Vicegerent of the Devil, to strengthen his Interest, and make him above all Things in the World strong against JEHOVAH; so that they may sin against him with good Courage, and without any Fear, being effectually secured from Restraints by his most solemn Warnings and most awful Threatnings. They trust in Christ to preserve to 'em the quiet Enjoyment of their Sins, and to be their Shield to defend 'em from God's Displeasure; while they come close to him, even to his Bosom, the Place of his Children, to fight against him, with their mortal Weapons, hid under their Skirts. * 1.71

However some of these, at the same Time, make a great Profession of Love to God, and Assurance of his Favour, and great Joy in tast|ing the 〈◊〉〈◊〉 of his Love.

After to Manner they trusted in Christ, that the Apostle Jude speaks of, 〈◊〉〈◊〉 in among the Saints unknown; but were really

ungodly Men, turning the Grace of God into Lasciviousness, Jude 4. These are they that trust in their being righteous; and because God has promised that the Righteous shall surely 〈◊〉〈◊〉 or certainly be saved, are therefore embolden'd to commit Iniquity, whom God threatens in Ezek. 33. 13. When I shall say to the Righteous, that he shall surely live; if be trust to his own Righteousness, and commit Iniquity; all his Righteousness shall not be remembred; but for his Iniquity that he hath committed, he shall die for it.

Gracious Affections are of a quite contrary Tendency; they turn a Heart of Stone more and more into a Heart of Flesh. An holy Love and Hope are Principles that are vastly more efficacious upon the Heart, to make it tender, and to fill it with a Dread of Sin, or whatever might displease and offend God, and to engage it to Watch|fulness and Care and Strictness, than a slavish Fear of Hell. Gracious Affections, as was observed before, flow out of a contrite Heart, or (as the Word signifys) a bruised Heart, bruised and broken with godly Sorrow; which makes the Heart tender, as bruised Flesh is ten|der, and easily hurt. Godly Sorrow has much greater Influence to make the Heart tender, than meer legal Sorrow from selfish Prin|ciples.

The Tenderness of the Heart of a true Christian, is elegantly signi|fied by our Saviour, in his comparing such a one to a little Child. The Flesh of a little Child is very tender: so is the Heart of one that is new-born. This is represented in what we are told of Naaman's Cure of his Leprosy, by his washing in Jordan, by the Direction of the Prophet; which was undoubtedly a Type of the renewing of the Soul, by washing in the Laver of Regeneration. We are told, 2 Kings 5. 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 unto the Flesh of 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 moved, wrought upon and bowed: So is a Christian in spiritual Things. A little Child is apt to be affected with Sympathy, to weep with them that weep, and can't well bear to see others in Distress: So it is with a Christian; John 11. 35. Rom. 12. 15. 1 Cor. 12. 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 he falls a weeping: Thus tender is the Heart of a Christian, with Regard to the Evil of Sin. A little Child is easily affrighted at the Appearance of outward Evils, or any thing that threatens it's Hurt: So is a Christian apt to be alarmed at the Appearance of moral Evil, and any thing that threatens the Hurt of the Soul. A little Child, when it meets Enemies, or fierce Beasts, is not apt to trust it's own Strength, but flies to it's Parents for Re|fuge: So a Saint is not self-confident 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 can't see his Way plain be|fore him, afraid to be left alone, and to be at a Distance from God; Prov. 28. 14. Happy is the Man that feareth alway; but he that hard|neth his Heart shall fall into Mischief. A little Child is apt to be afraid of Superiours, and to dread their Anger, and tremble at their Frowns and Threatnings: So is a true Saint with Respect to God; Psal. 119. 120. My Flesh trembleth for Fear of thee, and I am afraid of thy Judg|ments. Isai. 66. 2. To this Man will I look, even to him that is poor, and trembleth at my Word. Verse 5. Hear ye the Word of the Lord, ye that tremble at his Word. Ezra 9. 4. Then were assembled unto me, every one that trembled at the Words of the God of Israel. Chap. 10. 3. According to the Counsel of my Lord, and of those that tremble at the Com|mandment of our God. A little Child approaches Superiours with Awe: So do the Saints approach God with holy Awe and Reverence. Job 13. 11. 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 don't tend to make Men bold, forward, noisy and boisterous; but rather to speak trembling; (Hos. 13. 1. When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died.) and to cloath with a Kind of holy Fear in all their Behaviour towards God and Man; agreable to Psal. 2. 11. 1 Pet 3. 15. 2 Cor. 7. 15. Eph. 6. 5. 1 Pet. 3. 2. Rom. 11. 20.

But here some may object and say, Is there no such Thing as a holy Boldness in Prayer, and the Duties of divine Worship? I an|swer, There is doubtless such a Thing; and it is chiefly to be found in eminent Saints, Persons of great Degrees of Faith and Love. But this holy Boldness is not in the least opposite to Reverence; tho' it be to Disunion and Servility. It abolishes or lessens that Disposition which arises from moral Distance 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 inferiour. No Boldness in poor sinful Worms of the Dust, that have a right Sight of God and themselves, will prompt 'em to approach to God with less Fear and Reverence, than spotless and glorious Angels in Heaven; who cover their Faces before his Throne; Isai. 6. at the Beginning. Rebecca, (who in her Marriage with Isaac, in almost all it's 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 Veil, and covers herself; altho' she was brought to him as his Bride, to be

with him, in the nearest Relation, and most intimate Union, that Mankind are ever united one to another in. * 1.72Elijah, 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, wraped his Face in his Mantle. Which was not because he was terrified with any servile Fear, by the terrible Wind, and Earth|quake, and Fire; but after these were all over, and God spake to him as a Friend, in a still small Voice; 1 Kings 19. 12, 13. And after the Fire, a still small Voice: And it was so, when Elijah heard it, he wrapped his Face in his Mantle. And Moses, with whom God spake Face to Face, as a Man speaks with his Friend, and was distinguished from all the Prophets, in the Familiarity with God that he was ad|mitted 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 Head towards the Earth, and worshipped, Exod. 34. 8. There is in some Persons, a most unsui|table and unsufferable Boldness, in their Addresses to the great JEHO|VAH, in an Affectation of an holy Boldness, and Ostentation of emi|nent Nearness and Familiarity; the very Thoughts of which would make 'em 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 Emi|nency in Holiness. Whereas, if they saw their Vileness, they woulid be more like the Publican, that stood afar off, and durst not so much as lift up his Eyes to Heaven; but smote upon his Breast, saying, God be merciful to me a Sinner. It becomes such sinful Creatures as we, to approach a holy God (altho' with Faith, and without Terror, yet) with Contrition, and penitent Shame and Confusion of Face. It is foretold that this should be the Disposition of the Church, in the Time of her highest Priviledges on Earth, in her latter Day of Glory, when God should remarkably comfort her, by revealing his Covenant-Mer|cy to her; Ezek. 16. 60, to the End. I will establish unto thee an everlasting Covenant. Then thou shalt remember thy Ways, and be ashamed.—And I will establish my Covenant with thee; and thou shalt know that I am the Lord: That thou mayest remember, and be confounded, and never open thy Mouth any more, because of thy Shame, when I am pacified to|ward thee, for all that thou hast done; saith the Lord God. The Wo|man that we read of in the 7th Chapter of Luke, that was an eminent Saint, and had much of that true Love which casts out Fear, by Christ's own Testimony, Verse 47. she approached Christ in 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 his Face, and washed his Feet with her Tears.

One Reason why gracious Affections are attended with this Ten|derness of Spirit which has been spoken of, is that true Grace tends to promote Convictions of Conscience. Persons are wont to have Con|victions of Conscience before they have 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 Convictions of Sin, but to increase them. It don't stupify a Man's Conscience; but makes it more sensible, more easily and thoroughly discerning the Sinfulness of that which is sinful, and receiving a greater Conviction of the heinous and dreadful Nature of Sin, susceptive of a quicker and deeper Sense of it, and more convinced of his own Sinfulness, and Wickedness of his Heart; and consequently it has a Tendency to make him more jealous of his Heart. Grace tends to give the Soul a further and better Conviction of the same Things concerning Sin, that it was convinced of under a legal Work of the Spirit of God; viz. It's great Contrariety to the Will and Law and Honour of God, the Greatness of God's Hatred of it, and Displeasure against it, and the dreadful Punishment it ex|poses to and deserves. And not only so, but it convinces the Soul of some thing further concerning Sin, that it saw nothing of, while only under legal Convictions; and that is the infinitely hateful Nature of Sin, and it's Dreadfulness upon that Account. And this makes the Heart tender with Respect to Sin; like David's Heart, that smote him, when he had cut off Saul's Skirt. The Heart of a true Penitent is like a burnt Child, that dreads the Fire. Whereas on the Contra|ry, he that has had a counterfeit Repentance, and false Comforts and Joys, is like Iron that has been suddenly heat and quenched; it be|comes much harder than before. A false Conversion puts an End to Convictions of Conscience; and so either takes away, or much di|minishes that Conscientiousness, which was manifested under a Work of the Law.

All gracious Affections have a Tendency to promote this christian Tenderness of Heart, that has been spoken of: Not only a godly Sorrow; but also a gracious Joy; Psal. 2. 11. 'Serve the Lord with Fear, and rejoice with Trembling.' As also a gracious Hope; Psal. 33. 18. 'Behold the Eye of the Lord is upon them that fear him; upon them that hope in his Mercy.' And Psal. 147. 11. 'The Lord taketh Pleasure in them that fear him, and in them that hope in his Mercy.' Yea the most confident and assured Hope, that is truly gracious, has this Tendency. The higher an holy Hope is raised, the more there is of this christian Tenderness. The banishing of a

servile Fear, by a holy Assurance, is attended with a proportionable Increase of a reverential Fear. The diminishing of the Fear of the Fruits of God's Displeasure in future Punishment, is attended with a proportionable Increase of Fear of his Displeasure it self: The dimi|nishing 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 pro|portionable Increase of Jealousy of his Heart, in a Distrust of it's Strength, Wisdom, Stability, Faithfulness, &c. The less apt he is to be afraid of natural Evil, having 'his Heart fixed trusting in God, and so, not afraid of evil Tidings;' the more apt is he to be alarmed with the Appearance of moral Evil, or the Evil of Sin. As he has more holy Boldness, so he has less of Self-Confidence, and a forward assu|ming 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 o|thers to be moved with solemn Warnings, and with God's Frowns, and with the Calamities of others. He has the firmest Comfort, but the softest Heart: Richer than others, but poorest of all in Spirit: The tallest & strongest Saint, but the least & tenderest Child amongst them.

X. Another Thing wherein those Affections that are truly gracious and holy, differ from those that are false, is beautiful Symmetry and Proportion.

Not that the Symmetry of the Vertues, and gracious Affections of the Saints, in this Life, is perfect: It oftentimes, is in many Things defective, thro' the Imperfection of Grace, for want of proper In|structions, through Errors in Judgment, or some particular Unhappi|ness of natural Temper, or Defects in Education, 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 ob|served, in the false Religion, and counterfeit Graces of Hypocrites.

In the truly holy Affections of the Saints is found that Proportion, which is the natural Consequence of the Universality of their Sanctifi|cation. They have the whole Image of Christ upon them: They have 'put off the old Man, and have put on the new Man' entire in all his Parts and Members. 'It hath pleased the Father that in Christ all Fulness should dwell:' there is in him every Grace; 'He is full of Grace and Truth: And they that are Christ's, do 'of his Fullness receive, and Grace for Grace;' (John 1. 14, 16.) i. e. there is every Grace in them, which is in Christ: 'Grace for Grace;' that is, Grace answerable to Grace: There is no Grace in Christ, but there is it's Image 〈◊〉〈◊〉 Believers to answer it: 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 for Feature, 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 Propor|tion through Distemper, and the Weakness and Wounds of some of it's Members; yet the Disproportion 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. 7. 'E|phraim is a Cake not turned,' half roasted and half raw: There is commonly no Manner of Uniformity in their Affections.

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 holy Hope and holy Fear go together in the Saints, as has been observed from. Psal. 33. 18. and 147. 11. But in some of these is the most confident Hope, while they are void of Reverence, Self-jealousy and C••••tion, and to a great Degree cast off Fear. In the Saints, Joy and holy Fear go together, tho' the Joy be never so great; as it was with the Disciples, in that joyful Morning of Christ's Resurrection, Matth. 28. 8. 'And they departed quickly from the Sepulchre, with Fear and GREAT Joy. * 1.73 But many of these rejoyce without trembling: Their Joy is of that Sort, that is truly opposite to godly Fear.

But particularly, one great Difference between Saints and Hypo|crites is this, that the Joy and Comfort of the Former is attended with godly Sorrow and Mourning for Sin. They have not only Sor|row to prepare 'em for their first Comfort, but after they are com|forted, and their Joy established. As it is foretold of the Church of God, that they should mourn and loath themselves for their Sins, after they were returned from the Captivity, and were settled in the Land of Canaan, the Land of Rest, and the Land that flows with Milk and Honey, Ezek. 20. 42, 43. 'And ye shall know that I am the Lord, when I shall bring you into the Land of Israel, into the Coun|try for the which I lifted up mine Hand, to give it to your Fathers. And there shall ye remember your Ways, and all your Doings, where|in ye have been defiled; and ye shall loath yourselves in your own

Sight, for all your Evils that ye have committed.' As also in Ezek. 16. 61, 62, 63. A true Saint is like a little Child in this Respect; he never had any godly Sorrow before he was born again; but since has it often in exercise: As a little Child, before it is born, and while it remains in Darkness, never cries; but as soon as ever it sees the Light, it begins to cry; and thenceforward is often crying. Altho' Christ hath born our Griefs, and carried our Sorrows, so that we are freed from the Sorrow of Punishment, and may now sweetly feed upon the Comforts Christ hath purchased for us; yet that hinders not but that our feeding on these Comforts should be attended with the Sor|row of Repentance. As of old, the Children of Israel were command|ed, evermore to feed upon the paschal Lamb, with bitter Herbs. * 1.74

True Saints are spoken of in Scripture, not only as those that have mourn'd for Sin, but as those that do mourn, whose Manner it is still to mourn; Matth. 5. 4. 'Blessed are they that mourn, for they shall be comforted.'

Not only is there often in Hypocrites, an essential Deficiency, as to the various Kinds of religious Affections; but also a strange Parti|ality and Disproportion, in the same Affections, with Regard to diffe|rent Objects.

Thus as to the Affection of Love, some make high Pretences, and a great Shew of Love to God and Christ, and it may be have been greatly affected with what they have heard or thought concerning them: But they han't a Spirit of Love and Benevolence towards Men, but are disposed to Contention, Envy, Revenge, and Evil-spea|king; and will, it may be, suffer an old Grudge to rest in their Bo|soms towards a Neighbour, for seven Years together, if not twice se|ven Years; living in real Ill-will and Bitterness of Spirit towards him: And it may be in their Dealings with their Neighbours, are not very strict and conscientious in observing the Rule of doing to o|thers, as they would that they should do to them: 1 John 4. 20. If a Man say, I love God, and hateth his Brother, he is a Liar: For he that loveth not his Brother, whom he hath seen, how can be love God whom be hath not seen? And on the other Hand, there are others, that appear as if they had a great deal of Benevolence to Men, are very good na|tur'd and generous in their Way; but have no Love to God.

And as to Love to Men, there are some that have flowing Affec|tions to some; but their Love is far from being of so extensive and

universal a Nature, as a truly christian Love is. They are full of dear Affections to some, and full of Bitterness towards others. They are knit to their own Party, them that approve of 'em, love 'em and ad|mire 'em; but are fierce against those that oppose and dislike 'em. Matth. 5. 45, 46. Be like your Father which is in Heaven: For he maketh his Sun to rise on the Evil and on the Good.—For if ye love t••••m which love you, what Reward have ye? Do not even the Publicans the same? Some shew a great Affection to their Neighbours▪ & pretend to be ravished with the Company of the Children of God 〈◊〉〈◊〉▪ and at the same Time are uncomfortable and churlish towards their Wives and other near Relations at Home, and are very negligent of relative Duties. And as to the great Love to Sinners and Oppose••s of Religi|on, and the great Concern for their Souls, that there is an Appearance of in some, even to extreme Distress and Agony, singling out a par|ticular Person, from among a Multitude, for it's Object, there being at the same Time no general Compassion to Sinners, that are in equal|ly miserable Circumstances, but what is in a monstrous Disproportion; this seems not to be of the Nature of a gracious Affection. Not that I suppose it to be at all strange, that Pity to the perishing Souls of Sin|ners should be to a Degree of Agony, if other Things are answera|ble; or that a truly gracious Compassion to Souls should be exercised much more to some Persons than others that are equally miserable, e|specially on some particular Occasions: There may many Things hap|pen to fix the Mind, and affect the Heart, with Respect to a particu|lar Person, at such a Juncture; and without 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 particu|lar Times, in wracking Agonies for the Soul of some single Person, far beyond what has been usually heard or read of in eminent Saints, but appear to be Persons that have a Spirit of meek and ••ervent Love, Charity, and Compassion to Mankind in general, in a far less Degree than they; I say, such Agonies are greatly to be suspected, for Rea|sons already given; viz. That the Spirit of God is wont to give Graces and gracious Affections in a beautiful Symmetry and Pro|portion.

And as there is a monstrous Disproportion in the Love of some, in it's Exercises towards different Persons, so there is in their seeming Exer|cises of Love towards the same Persons. Some Men shew a Love to others as to their outward Man, they are liberal of their worldly Sub|stance, 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 for Souls, costs 'em nothing; but in order to shew Mercy to Men's Bodies, they must part with 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 labouring for them in preaching the Gos|pel to 'em; and shewed Mercy to their Bodies, 〈◊〉〈◊〉 going about doing Good, healing all Manner of Sickness and Disea•••••• among the People. We have a remarkable Instance of Christ's having Compassion at once both to Men's Souls and Bodies, and shewing Compassion by feeding both, in Mark 6. 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 Compassion to their Souls. And in the Sequel, we have an Account of his Compassion to their Bodies, because they had been a long While having nothing to eat: He fed save thousand of 'em with five Loaves and two Fishes. And if the Compassion of professing Christians towards others don't work in the same Ways, it is a Sign that it is no true christian Compassion.

And furthermore, 'tis a Sign that Affections are not of the right Sort, if Persons seem to be much affected with the bad Qualities of their Fellow-Christians, as the Coldness and Lifelessness of other Saints, but are in no Proportion affected with their own Defects and Corruptions. A true Christian may be affected with the Coldness and Unsavouriness 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 B••dy's Heart, as his own. This is most in his Uiew: This he is most quick-sighted to discern: This he sees most of the Aggravations of, and is most ready to cry out of. And a lesser Degree of Vertue will bring him to pity himself, and be concerned at his own Calami|ties, than rightly to be affected with others Calamities. And if Men han't attain'd to the Less, we may determine they never attain'd 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 lesser At|tainments, 'tis a Sign of a vain Pretence. As if Persons pretend that they have got beyond meer Morality, to live a spiritual and divine Life; but really han't come to be so much as moral Persons. Or pretend to be greatly affected with the Wickedness of their Hearts, and are not affected with the palpable Violations of God's Commands in their Practice, which is a lesser Attainment. Or if they pretend to be brought to be even willing to be damned for the Glory of God, but have no Forwardness to suffer a little in their Estates and Names and worldly Convenience, for the sake of their Duty. Or pretend that they are not afraid to venture their Souls upon Christ, and commit their All to God, trusting to his bare Word, and the Faithfulness of his Promises, for their eternal Welfare; but at the same Time, han't

Confidence enough in God, to dare to trust him with a little of their Estates, bestowed to pious and charitable Uses: I say, when it is thu•• with Persons, their Pretences are manifestly vain. He that is in a Journey, and imagines he has got far beyond such a Place in his Road, 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-way thither. But this by the Way.

The same that has been observed of the Affection of Love, is also to be observed of other religious Affections. Those that are true, ex|tend in some Proportion, to the various Things that are their due and proper Objects: But when they are false, are commonly strangely disproportionate. So it is with religious Desires and Longings: These in the Saints, are to those Things that are spiritual and excellent in general▪ and that in some Proportion to their Excellency, Importance or Necessity, or their near Concern in them: But in false Longings, 'tis often far otherwise. They will strangely run, with an impatient Vehemence, after something of less Importance, when other Things of greater Importance are neglected. Thus for Instance. Some Per|sons, from Time to Time, are attended with a vehement Inclination, and unaccountably violent Pressure, to declare to others what they experience, and to exhort others; when there is at the same Time, no Inclination, in any Measure equal to it, to other Things, that true Christianity has as great, yea, a greater Tendency to; as the pour|ing out the Soul before God in secret earnest Prayer and Praise to him, and more Conformity to him, and living more to his Glory, &c. We read in Scripture of Groanings that cannot be uttered, and Soul|breakings for the Longing it hath, and Longings, Thirstings, & Pantings, much more frequently to these latter Things, than the former.

And so as to Hatred and Zeal; when these are from right Princi|ples, they are against Sin in general, in some Proportion to the De|gree of Sinfulness; Psal. 119, 104. I hate every false Way. So Ver. 128. But a false Hatred and Zeal against Sin, is against some par|ticular Sin only. Thus some seem to be very zealous against Pro|phaneness, and Pride in Apparel, who themselves are notorious for Coveteousness, Closeness, and it may be Backbiting, Envy towards Superiours, Turbulency of Spirit towards Rulers, and rooted Ill-will to them that have injured them. False Zeal is against the Sins of o|thers, while Men have no Zeal against their own Sins. But he that has true Zeal, exercises it chiefly against his own Sins: Tho' he shews also a proper Zeal against prevailing and dangerous Iniquity in others. And some pretend to have a great Abhorrence of their own Sins of Heart, and cry out much of their inward Corruption; and yet make light of Sins in Practice, and seem to commit them without much Restraint or Remorse; tho' 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 altho' true Christians are not always alike; yea, there is very great Difference, at different Times, and the best have Reason to be greatly ashamed of their Unsteadiness; yet there is in no wise that Instability and Inconstancy 〈◊〉〈◊〉 Hearts of those who are true Virgins, that follow the Lamb 〈◊◊〉〈◊◊〉 he geeth, which is in false-hearted Professors. The righteous Man ••s truly said to be one whose Heart is fixed, trusting in God, (Psal. 112. 7.) and to have his Heart established with Grace, (Heb. 13. 9.) and to hold on his Way. Job 17. 9. The Righteous shall held on his Way, and he that hath clean Hands shall wax stronger and stronger. 'Tis spoken of as a Note of the Hy|pocrisy of the jewish Church, that they were as a swift Dromedary, 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 Affections, and then suddenly fall down again, loose all, and become quite care|less and carnal, and this is their Manner of carrying on Religion; if they appear greatly moved, and mightily engaged in Religion, only in extraordinary Seasons, in the Time of a remarkable Out-pouring of the Spirit, or other uncommon Dispensation or Providence, or upon the real or supposed Receipt of some great Mercy, when they have re|ceived some extraordinary temporal Mercy, or suppose that they are newly converted, or have lately had what they call a great Discovery; but quickly return to such a Frame, that their Hearts are chiefly up|on other Things, and the prevailing Bent of their Hearts and Stream of their Affections is ordinarily towards the Things of this World; when they are like the Children of Israel in the Wilderness, who had their Affections highly raised by what God had done for 'em at the Red Sea, and sang his Praise, and soon fell a lusting after the Flesh|Pots of Egypt, but then again when they came to Mount Si••••••▪ and saw the great Manifestations God made of himself there, seem'd to be greatly engaged again, and mighty forward to enter into Covenant with God, saying, All that the Lord hath spoken will we do, and be obe|dient, but then quickly made 'em a golden Calf; I sa••, when it is thus with Persons, 'tis a Sign of the Unfoundness of Affections. * 1.75

They are like the Waters in the Time of a Shower of Rain, which dur|ing the Shower, and a little after, run like a Brook, and flow abun|dantly; but are presently quite dry: And when another Shower comes, then they will flow again. Whereas a true Saint is like a Stream from a living Spring; which tho' it may be greatly increased by a Shower of Rain, and diminished in Time of Drought; yet con|stantly runs: (John 4. 14. The Water that I shall give him, shall be in him, •• Well of Water 〈◊〉〈◊〉 springing up, &c.) or like a Tree planted by such a Stream, that has a constant Supply at the Root, and is always

green, even in Time of the greatest Drought. Jer. 17. 7, 8. 'Blessed is the Man that trusteth in the Lord, and whose Hope the Lord is. For he shall be as a Tree planted by the Waters, and that spreadeth out her Roots 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 yielding Fruit.' Many Hypocrites are like Comets, that appear for a While with a mighty Blaze; but are very unsteady and irregular in their Motion, (and are therefore called wandering Stars, Jude 13.) and their Blaze soon disappears, and they appear but once in a great While. But the true Saints are like the fixed Stars, which, tho' they rise and set, and are often clouded, yet are stedfast in their Orb, and may truly be said to shine with a constant Light. Hypocritical Affections are like a vio|lent Motion; like that of the Air that is moved with Winds. (Jude 12.) But gracious Affections are more a natural Motion, like the Stream of a River; which tho' it has many Turns hither and thither, and may meet with Obstacles, and run more freely and swiftly in some Places than others; yet in the general, with a steady and constant Course, tends the same Way, 'till it gets to the Ocean.

And as there is a strange Unevenness and Disproportion in false Af|fections, at different Times; so there often is in different Places. Some are greatly affected from Time to Time, when in Company; but have nothing that bears any Manner of Proportion to it, in Secret, in close Meditation, secret Prayer, and conversing with God, when alone, and seperated from all the World. * 1.76 A true Christian doubt|less

delights in religious Fellowship, and christian Conversation, and finds much to affect his Heart in it: But he also delights at Times to retire from all Mankind, to converse with God in solitary Places. And this also has it's peculiar Advantages for fixing his Heart, and en|gaging it's Affections. True Religion disposes Persons to be much alone, in solitary Places, for holy Meditation and Prayer. So it wrought in Isaac, Gen. 24. 63. And which is much more, so it wrought in Jesus Christ. How often do we read of his retiring into Mountains and solitary Places, for holy Converse with his Father? 'Tis difficult to conceal great Affections, but yet gracious Affections are of a much more silent and secret Nature, than those that are coun|terfeit. So it is with the gracious Sorrow of the Saints. So it is with their Sorrow for their own Sins. * 1.77 Thus the Future gracious Mourn|ing of true Penitents, at the Beginning of the latter Day Glory, is represented as being so secret, as to be hidden from the Companions of their Bosom; Zech. 12. 12, 13, 14. 'And the Land shall mourn, every Family apart. The Family of the House of David apart, & their Wives apart. The Family of the House of Nathan apart, and their Wives apart. The Family of the House of Levi apart, & their Wives apart. The Family of Shimei apart, & their Wives apart. All the Families that remain, every Family apart, & their Wives apart.' So it is with their Sorrow for the Sins of others. The Saints Pains and Travailing for the Souls of Sin|ners is chiefly in secret Places; Jer. 13. 17. 'If ye will not hear it, my Soul shall weep in Secret Places for your Pride: And mine Eye shall weep fore, and run down with Tears; because the Lord's Flock

is carried away captive.' So it is with gracious Joys: They are hid|den 〈◊〉〈◊〉, in this Respect, as well as others; Rev. 2. 17. The Psalmist seems to speak of his sweetest Comforts, as those that were to be had in Secret; Psal. 63. 5. '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 upon thee in the Night Watches.' Christ calls forth his Spouse, away from the World, into retired Places, that he may give her his sweetest Love; Cant. 7. 11, 12. 'Come my Beloved, let us go forth into the Field, let us lodge in the Villages:—There will I give thee my Love.' The most eminent divine Favours that the Saints obtained, that we read of in Scripture, were in their Retirement. The principal Mani|festations that God made of himself, and his Covenant-Mercy to Abraham, were when he was alone, apart from his numerous Family; as any one will judge that carefully reads his History. Isaac received that special Gift of God to him, Rebekah, who was so great a Comfort to him, and by whom he obtained the promised Seed, walking alone, meditating in the Field. Jacob was retired for secret Prayer, when Christ came to him, and he wrestled with him▪ and obtained the Blessing. ••od revealed himself to Moses in the Bush, when he was in a solitary Place in the Desart, in Mount Horch; Exod. 3. 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 forty Days and forty Nights, and then came down with his Face shining. God came to those great Prophets, Elijah and Elisha, and conversed freely with them, chiefly in their Retirement. Elijah conversed alone with God at Mount Sina, as Moses did▪ And when Jesus Christ had his greatest Prelibation of his future Glory, when he was transfigur'd; it was not when he was with the Multitude, or with the twelve Disciples, but retired into a solitary Place in a Mountain, with only three select Disciples, charging them that they should tell no Man, 'till he was risen from the Dead. When the 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 hid from the World; her nearest and dearest earthly Friend Joseph, that had betrothed her, (tho' a just Man) knew nothing of the Matter. And she that first partook of the Joy of Christ's Resurrection, was alone with Christ at the Sepul|chre; John 20. And when the beloved Disciple was favoured with those wonderful Visions of Christ, and his future Dispensations to|wards the Church and the World, he was alone in the Isle of Patmos. Not but that we have also Instances of great Priviledges that the Saints have receiv'd when with others; or that there is not much in chris|tian Conversation, and social and publick Worship, tending greatly

to refresh and rejoice 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 i•• in a peculiar Manner delights in Retirement, and secret Converse with God. So that if Persons appear greatly engaged in social Religion and but little in the Religion of the Closet, and are often highly af|fected 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 between gracious Affections and others is, that gracious Affections, the higher they are raised, the more is a spiritual Appetite and Longing of Soul after spiritual Attainments, ••ncreased. On the contrary, false Affec|tions rest satisfied in themselves. * 1.78

The more a true Saint loves God with a gracious Love, the more he desires to love him, and the more uneasy is he at his Want of Love to him: The more he hates Sin, the more he desires to hate it, and laments that he has so much remaining Love to it: The more he mourns for Sin, the more he longs to mourn for Sin: The more his Heart is broke, the more he desires it should be broken: The more he thirsts and longs after God and Holiness, the more he longs to long, and breathe ••ut his very Soul in Longings after God: The kindling and raising of gracious Affections is like kindling a Flame;

the higher it is raised, the more ardent it is; and the more it burns, the more vehemently does it tend and seek to burn. So that the spiritual Appetite after Holiness, and an Increase of holy Affections, is much 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. 'Tis as much the Nature of one that is spiritually new-born, to thirst after Growth in Holiness, as 'tis the Nature of a new-born Babe, to thirst after the Mother's Breast; who has the sharpest Appetite, when best in Health; 1 Pet. 2. 2, 3. As new-born Babes, desire the sincere Milk of the Word, that ye may gr••w thereby▪ if so be that ye have tasted 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; 'tis only an Earnest of their future Inheritance in their Hearts; 2 Cor. 〈◊〉〈◊〉▪ 22. and 5. 5. and Eph. 1. 14. The most eminent Saints in this State are but Chil|dren, compared with their future, which is their proper State of Ma|turity and Perfection; as the Apostle observes, 1 Cor. 13. 10, 11. The greatest Eminency and Perfection, that the Saints arrive to in this World, has no Tendency to Satiety, or to abate their Desires after more; but on the contrary, makes 'em more eager to press forwards; as is evident by the Apostle's Words, Phil. 3. 13, 14, 15. Forgetting those Things which are behind, and reaching forth unto those Things which are before, I press toward the Mark.—Let us therefore, as many as be PERFECT, be thus minded.

The Reasons of it are, that the more Persons have of holy Affec|tions, the more they have of that spiritual Taste which I have spoken of elsewhere; whereby they perceive the Excellency, and relish the di|vine Sweetness of Holiness. And the more Grace they have, while in this State of Imperfection, the more they see their Imperfection and Emptiness, and Distance from what ought to be; and so the more do they see their Need of Grace; as I shewed at large before, when speaking of the Nature of evangelical Humiliation. And be|sides 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 in their growing State, their Nature 〈◊◊〉〈◊◊〉 Growth; and so much the more, as they are more healthy 〈◊〉〈◊〉 prosperous. Therefore the Cry of every true Grace, is like that Cry of true Faith, Mark 9. 24. Lord I be|lieve, help thou my Unbelief. And the greater spiritual Discoveries and Affections the true Christian has, the more does he become of an ear|nest Begger 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 Endeavours: 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-satisfying Nature?

I answer, It's being so, will appear to be not at all inconsistent with what has been said▪ if it be considered in what Manner spiritual Enjoyments are said to be of a Soul-satisfying Nature. Certainly they are not so in that Sense, that they are of so cloying •• Nature, that he who has any Thing of them, tho' but in a very imperfect De|gree, desires no more. But spiritual Enjoyments are of a Soul-satisfy|ing Nature in the following Respects, 1. They in their Kind and Nature, are fully adapted to the Nature, Capacity and Need of the Soul of Man. So that those who find them, desire as other Kind of Enjoyments; 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 Soul is never cloyed, never weary; but perpetually giving up it self, with all it's Powers, to this Happiness. But not that those who have some|thing of this Happiness, desire no more of the same. 2. They are satisfying also in this Respect, that they answer the Expectation of the Appetite. When the Appetite is high to any Thing, the Expectati|on is consequently so. Appetite to a particular Object implies Ex|pectation in it's Nature. This Expectation is not satisfied by world|ly Enjoyments, the Man expected to have a great Accession of Hap|piness, but he is disappointed. But it is not so with spiritual Enjoy|ments▪ They fully answer and satisfy the Expectation. 3. The Gratification and Pleasure of spiritual Enjoyments is permanent. 'Tis not so with worldly Enjoyments. They in a Sense satisfy particular Appetites; but the Appetite in being satisfied, is glutted, and then the Pleasure is over: And as soon as that is over, the general Appe|tite of human Nature after Happiness returns; but is empty, and without any Thing to satisfy it. So that the glutting of a particular 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, to satisfy the Soul, as to Degree, if Obstacles were but removed, and the enjoying Faculty duly applied. There is Room enough here for the Soul to extend it self▪ Here is an infinite Ocean of it. If Men ben't satisfied here, in Degree of Happiness, the Cause is with themselves▪ 'tis because they don't open their Mouths wide enough.

But the•••• ••hings don't argue that a Soul has no Appetite excited after more of the same, that has tasted a little; or that his Appetite will not increase, the more he tastes, 'till he comes to Fulness of En|joyment: As Bodies that are attracted to the Globe of the Earth, tend to it more strongly, the nearer they come to the attracting Body, and are not at Rest out of the Centre. Spiritual Good is of a satisfying Nature; and for that very Reason, the Soul that tastes, and knows

it's Nature, will thirst after it▪ and a Fulness of it, that it may be sa|tisfied. And the more he experiences, and the more he knows this excellent, unparrallel'd, exquisite, and satisfying Sweetness, the more earnestly will he hunger and thirst for more, 'till he comes to Per|fection. And therefore this is the Nature of spiritual Affections, that the greater they be, the greater the Appetite and Longing is, after Grace and Holiness.

But with those Joys, and other religio••s Affections, that are 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 Con|victions, and much afraid of Hell, he earnestly longed that he might obtain spiritual Light in his Understanding, and Faith in Christ, and Love to God: But now, when these false Affections are risen, that deceive him, and 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 answer'd▪ 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, do they put an End to Longings after Grace and Holiness. The Man now is far from appearing to himself, a poor empty Creature▪ On the Contrary, he is rich, and encreased with Goods; and hardly conceives of any Thing more excellent, than what he has already attain'd to.

Hence there is an End to many Persons Earnestness in Seeking, after they have once obtain'd that which they call their Conversion: or at least, after they have had those high Affections, 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 in the Use of Means: But now they act as tho' 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, and striving after God and Grace. * 1.79

Whereas the holy Principles that actuate a true Saint, have a fa•• more powerful Influence to stir him up to Earnestness in seeking God

and Holiness, than servile Fear. Hence seeking God is spoken of as one of the distinguishing Characters of the Saints; and those that seek God, is one of the Names by which the Godly are called in Scripture; Psal. 24. 6. This is the Generation of them that seek him, that seek thy Face, O Jacob. Psal. 69. 6. Let not those that seek thee be confounded for my Sake. Verse 32. The Humble shall see this and be glad, and your Heart shall live that seek God. And 74. 4. Let all those that seek thee rejoice, and be glad in thee; and let such as love thy Salvation say conti|nually, the Lord be magnified. And the Scriptures every where repre|sent the Seeking, Striving and Labour of a Christian, as being chiefly after his Conversion, and his Conversion as being 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 Armour of God, and standing, having done all to stand, pressing forward, reaching forth, continuing instant in Prayer, crying to God Day and Night; I say, almost all that is said in the new Testament of these Things, is spoken of, and directed to the Saints. Where these Things are applied to Sinners seeking 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 into a strange antiscriptural Way, of having all their Striving & Wrestling over before

they are converted; and so having an easy Time of it afterwards, to sit down and enjoy their S••oth and Indolence; as those that now have a Supply of their Wan••••, and are become rich and full. But 〈◊〉〈◊〉 the Lord 〈◊〉〈◊〉 the H••••gry with good Things, these Rich are like to be se••t away 〈◊〉〈◊〉▪ Luke 1. 53.

But doubtless there are s••me Hypocrites, that have only 〈◊〉〈◊〉 Affec|tions▪ who will think they are able to stand this Tr••al; and will readily say, that they desire not to rest satisfied with past Attainments, but to be pressing forward, they do desire more, they long after God and 〈◊〉〈◊〉▪ 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 S••ke, or for the moral Excellency and holy Sweetness that is 〈◊〉〈◊〉 it▪ but only for By Ends. They long after clearer Discoveries, that they may be better satisfied about the State of their Souls▪ or because in great Discoveries, Self is gratified, in being made 〈◊〉〈◊〉 much of by God▪ and so exalted above others, they long to taste the Love of God (as they call it) more than to have more Love to God. Or, it may be, they have a kind of forced, fancied or made Longings; because they think they must long for more Grace, otherwise it will be a dark Sign upon them. But such Things as these are far different from the natural▪ and as it were necessary Appetite and Thirsting of the new Man, after God & Holiness. There is an inward burning Desire that a Saint has after Holiness, as natural to the new Creature, as vital Hea•• is to the Body. There is a holy Breathing and Panting after the Spi|rit of God, to increase Holiness, as natural to a holy Nature, as breath|ing is to a living Body. And Holiness or Sanctification is more di|rectly the Object of it, than any Manifestation of God's Love and Fa|vour. This is the Meat and Drink that is the Object of the spiritual Appetite▪ John 4. 34. My Meat is to do the Will of him that send me, and to fin•••••• 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 mention'd, 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 thereby in Holiness. I have shewn before that Holiness is that Good which is the immediate 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; Isai. 33. 6. The Fear of the Lord is his Trea|sure. Godliness is the Gain that he is covet••ous and greedy of; 1 Tim. 6. 6. Hypocrites long for Discoveries, more for the present Comfort of the Discovery, and the high Manifestation of God's Love in it, than for any sanctifying Influence of it. But neither a Longing after great Discoveries, or after great Tastes of the Love of God, nor Longing to be in Heaven, nor Longing to die, are in any Mea|sure

so distinguishing Marks of true Saints, as Longing after a more holy Heart, and living a more holy Life.

But I am come now to the last distinguishing Mark of holy Affec|tions that I shall mention.

XII. Gracious and holy Affections have their Exercise and Fruit in Christian Practice▪—I mean, they have that Influence and Power upon him who is the Subject of 'em, that they cause that a Practice, which is universally conformed to, and directed by ch••••••tian Rules, should be the Practice and Business of his Life.

This implies three Things; 1. That his Behaviour or Practice 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 highest 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 End of Life: So that it may be said, not only to be his Business at certain Seasons, the Business of Sabbath Days, or certain extraordinary Times, or the Business of a Month, or a Year, or of seven Years, or his Business 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 ••••lives.

The Necessity of each of these, in all true Christians, is most clear|ly and fully taught in the Word of God.

1. 'Tis necessary that Men should be universally obedient: * 1.80 1 John 3. 3. &c. Every Man that hath this Hope in him, purifieth

himself, even as he is pure.—And ye know that he was manifested to take away our Sins, and in him was no Sin. Whosoever abideth in him, sinneth

not. Whosoever sinneth, hath not seen him, neither known him.—He that doth Righteousness, is righteous, even as he is righteous. He that com|mitteth Son, is of the Devil. Chap. 5. 18. We know that whosoever is born of God, sinneth not; but he that is b••gott•••• of God, keepeth himself, and that ••icked one touc••et•• him not. John. 15. 14. Ye are my Friends, if ye do whatsoever I command you. James 2. 10. Whosoever shall 〈◊〉〈◊〉 the whole Law, and yet offend in one Point, he is guilty of all. 1 Cor. 6. 9. Know ye not that the Unrighteous shall not inherit the Kingdom of God. Be not deceived, neither Fornicat••rs, n•••• Id••laters. &c. shall inherit the Kingdom of God. Gal. 5. 19, 20. Now the Works of the Flesh are manifest, which are these, Adultery, Fornication, Uncleanness, Lascivious|ness,

Idolatry, Witchcraft, Hatred, Variance, Emulations, Wrath, Strife, 〈◊〉〈◊〉▪ Murders, Drunke••••ess, 〈◊〉〈◊〉, and such like: Of the which I tell you before, as I have also told you in Time past, that they which 〈◊〉〈◊〉 such Things, shall not inherit the Kingdom of God. Which is as much as to say, they that do any Sort of Wickedness. Job 34. 3, 4, 5, 6, 7. Is not Destruction to the Wicked, and a strange Punishment to the Workers of 〈◊〉〈◊〉▪ D••th not 〈◊〉〈◊〉 see my 〈◊〉〈◊〉▪ and 〈◊〉〈◊〉 all my Steps? Let me be weighed in an even Ballance, that God may 〈◊〉〈◊〉 my Integrity. 〈◊◊〉〈◊◊〉 Step 〈◊〉〈◊〉 turned 〈◊〉〈◊〉 of the Way, and mine Heart walked after mine 〈◊〉〈◊〉, and if any 〈◊〉〈◊〉 hath 〈◊〉〈◊〉 to mine Hands, &c. Ezek. 33. 15. If he walk in the Statutes of Life, without committing Iniquity, he shall surely live. If one Member only be corrupt, and we don't cut it off, it will carry the whole Body to Hell; Matth. 5. 2••, 30. Soul was commanded to 〈◊〉〈◊〉 all God's Enemies, the Amal••••••tes; and he ••lew all but Agag•• and the saving him alive proved his Ru••n. Caleb & Joshua enter'd int•• God's promis'd Rest, because they wholly followed the Lord; Numb. 14 24. and 32. 11▪ 12. Deut. 1. 36. Joh••▪ 14. 6, 8, 9, 14. Naaman's Hypocrisy ap|peared in that, however he seem'd to be greatly affected with Gratitude to God for healing his Leprosy, and engag'd to serve him, yet in one Thing he desired to be excused. And Her••d, tho' 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 parting with his beloved Her••di••••. 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 Inclinations, evil Customs, or particular Circumstances, as well as others. As Joseph would not make known himself to his Brethren, who had sold him, 'till Benja|min, the beloved Child of the Family, that was most hardly parted with, was delivered up; no more will Christ reveal his Love to us, 'till we part with our dearest Lusts, and 'till we are brought to com|ply 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 Man's being truly said to be universally obedient, his Obedience must not only consist in Negatives, or in universally avoiding wicked Practices, consisting in Sins of Commission; but he must also he uni|versal in the Positives of Religion. Sins of Omission are as much Breaches of God's Commands, as Sins of Commission. Christ, in Matth. 25. represents those on the left Hand, as being condemned and cursed to everlasting Fire, for Sins of Omission, I was an hungred and ye gave me no Meat, &c. A Man therefore can't be said to be univer|sally obedient, & of a christian Conversation, only because he is no Thief, nor Oppressor, nor fraudulent Person, nor Drunkard, nor Tavern-haun|ter, nor Whore-Master, nor Rioter, nor Night-walker, nor unclean,

nor profane▪ in his Language, nor Slanderer, nor Lyar, 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 th••••, it is necessary that he should also be of a serious, reli|gious, devout▪ humble, meek, forgiving, peaceful, respectful, con|descending, benevolent, merciful, charitable and beneficent Walk and Conversation. Without such Things as these, he don't obey the Laws of Christ, and Laws that he and his Apostles did abundantly insist on, as of greatest Importance and Necessity.

2. In order to Mens being true Christians, it is necessary that they prosecute the Business of Religion, and the Service of God with great Earnestness and Diligence, as the Work which they devote themselves to, and make the main Business of their Lives. All Christ's peculiar People, not only do good Works, but are zealous of good Works; Tit. 2. 14. No Man can do the Service of two Masters at once. They that are God's true Servants, do give up themselves to his Service▪ and make it as it were their whole Work, therein employing their whole Hearts▪ and the chief of their Strength; Phil. 3. 13. This one Thing I do. Christians in their effectual Calling, are not called to Idleness, but to Labour in God's Vine••ard, 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 Exer|cises, wherein Men are wont to exert their Strength, with the greatest Earnestness, as Running, Wrestling, Fighting. All true Christians are good and faithful Soldiers of Jesus Christ, and fight the good Fight of Faith: For none but those who do so, do 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; and they that are slack and negligent in their Course, do not so run, as that they may obtain. The Kingdom of Heaven is not to be taken but by Violence. Without Earnestness there is no getting along, in that narrow Way that leads to Life; and so no arriving at that State of glorious Life and Happiness which it leads to. Without earnest Labour, there is no ascending the steep and high Hill of Zion; and so no arriving at the heavenly City on the Top of it. Without a con|stant Laboriousness, there is no stemming 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 pray al|ways, in order to our escaping those dreadful Things, that are coming on the Ungodly, and our being counted worthy to stand before the Son of Man. There is need of our putting on the whole Armour of God, and doing all to stand. in order to our avoiding a total Overthrow, and being utterly destroyed by the fiery Darts of the Devil. There is need

that we should forget the Thin•• that are behind, and be reaching 〈◊〉〈◊〉 to the Things that are before, a•••• pressing towards the Mark f••r 〈◊〉〈◊〉 Prize of the high Calling of G••d, ••n Christ Jesus our Lord, in order to our obtaining that Prize. ••••othfulness in the Service of God, in his pro|fessed Servants, is as damning, as open Rebellion: For the ••aithful Servant, is a wicked Servant, and shall be ••ast into outer Darkness, among God's open Enemies; Matth. 25. 26, 28. They that are ••aithful, are not Followers of them, who thro' Faith and Patience inherit the Pro|mises. Heb. 6. 11, 12. And we desire that every one of you do shew the same Diligence, to the full Assurance of Hope, unto the End: that ye 〈◊〉〈◊〉 not slothful; but Followers of them, who thro' Faith and Patience inherit the Promises. And all they who follow that 〈◊〉〈◊〉 of Witnesses that are gone before to Heaven, do lay aside every Weight, and the Sin that easily besets them▪ and do run with Patience the Race that is set before them, Heb. 12. 1. That true Faith, by which Persons rely on the Righ|teousness of Christ, and the Work that he hath done for them, and do truly feed and live upon him, is evermore accompanied with such a Spirit of Earnestness in the christian Work and Course. Which was typified of old, by the Manner of the Children of Israel's seed|ing on the Paschal Lamb: Who were directed to eat it, as those that were in Haste, with their Loins girded, their Sho••s on their Feet, and Staff in their Hand; Exod. 12. 11. And thus shall ye eat it; with your Loins girded, your Shoes on your Feet, and your Staff in your Hand, and ye shall eat it in Haste: It is the Lord's Passover.

3. Every true Christian perseveres in this Way of universal Obe|dience, and diligent and earnest Service of God, thro' all the various Kinds of Trials that he meets with, to the End of Life. That all true Saints, all those that do obtain eternal Life, do thus persevere in the Practice of Religion, and the Service of God, is a Doctrine so abundantly taught in the Scripture, that particularly to rehearse all the Texts which imply it would be endless. I shall content my self with referring to some in the Margin. * 1.81

But that in Perseverance in Obedience, which is chiefly insisted on in the Scripture, as a special Note of the Truth of Grace, is the Con|tinuance of Professors 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 2 Pro|fessor meets with in his Course, that do especially render his Continu|ance in his Duty, and Faithfulness to God, difficult to Nature. These Things are from Time to Time called in Scripture by the Name of Trials, or Temptations (which are Words of the same Signification) These are of various Kinds: There are many Things that render Per|sons Continuance in the Way of their Duty difficult, by their Ten|dency to cherish and foment, or to stir up and provoke their Lusts and Corruptions. Many Things make it hard to continue in the Way of Duty, by their being of an alluring Nature, and having a Tendency to entice Persons to Sin; or by their Tendency to take off Restraints, and embolden 'em in Iniquity. Other Things are Trials of the Soundness and Steadfastness of Professors, by their Tendency to make their Duty appear terrible to 'em▪ and so to af••right and drive 'em from it: Such as the Sufferings which their Duty will expose 'em to; Pain, Ill-will, Contempt, and Reproach, or Loss of outward Possessi|ons and Comforts. If Persons, after they have ma••e a Professions of Religion, live any considerable Time, in this World which is so full of Changes, and so full of Evil, it can't be otherwise, than that, they should meet with man•• Trials of their Sincerity and Steadfastness. And besides, 'tis God's Manner, in his Providence, to bring Trials on his professing Friends and Servants designedly, that he may mani|fest them, and may exhibit sufficient Matter of Conviction of the State which they are in, to their own Consciences; and often times, to the World. As appears by innumerable Scriptures; some are refer'd to the Margin. * 1.82

True Saints may be guilty of some Kinds and Degrees of Backsli|ding, and may be soil'd by particular Temptations, and may fall into Sin, yea great Sins: But they can never fall away so, as to grow wea|ry of Religion, and the Service of God, and habitually to dislike it and neglect it; either on its own Account, or on Account of the Difficulties that attend it: As is evident by Gal. 6. 9. Rom. 2. 7. Heb. 10. 36. Isai. 43. 22. Mal. 1. 13. They can never backslide, so as to continue no longer

in a Way of universal Obedience; or so, that it shall cease to be their Manner to observe all the Rules of Christianity, and do all Duties re|quired, even the most difficult, and in the most difficult Circumstances. * 1.83 This is abundantly manifest by the Things that have been observed

already. Nor can they ever fall away so, as habitually to be more engaged in other Things▪ than in the Business of Religion; or so that it should become their Way and Manner to serve something else more than God; or so as statedly to cease to serve God, with such Earnest|ness and Diligence, as still to be habitually devoted and given up to the Business 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 En••my of God; and unless a Saint can change his God, and yet be a true Saint. Nor can a true Saint ever fall away so▪ that it shall come to this, that ordinarily there shall be no remarkable Difference in his Walk and Behaviour since his Conversion, from what was before. They that are truly converted are new Men, new Creatures; new, not only within, but without; they are sanctified throughout, in Spirit▪ Soul and Body; old Things are pass'd away, all Things are become new; they have new Hearts, and new Eyes, new Ears, new Tongues, new Hands▪ new Feet; i. e. a new Conversation and Practice; and they walk in Newness of Life, and continue to do so to the End of Life. And they that ••all away, and cease visibly to do so, 'tis a Sign they never were risen with Christ. * 1.84 And especially when Men's Opinion of their being con|verted, and so in a safe Estate, is the very Cause of their coming to this, it is a most evident Sign of their Hypocrisy. * 1.85 And that, whe|ther

their Falling away be into their former Sins, or into some new Kind of Wickedness; having the Corruption of Nature only turned into a new Channel, instead of it's being mortified. As when Per|sons that think themselves converted, tho' they do not 〈◊〉〈◊〉 turn to former Prophaneness and Lewdness; yet from the high Opinion they have of their Experiences, Graces and Priviledges, gradually settle more and more in a self-righteous and spiritually proud Temper of Mind, and in such a Manner of Behaviour and Conversation, as natu|rally arises therefrom. When it is thus with Men, however far they may seem to be from their former evil Practices, this alone is enough to condemn 'em, & may render their last State far worse than the first. For this seems to be the very Case of the Jews of that Generation that Christ speaks of, Matth. 12. 43, 44, 45. who having been a|wakened by John the Baptist's Preaching, and brought to a Reforma|tion of their former licentious Courses, whereby the unclean Spirit was as it were turned out, and the House swept and garnish'd; yet being empty of God and of Grace, became full of themselves, and were exalted in an exceeding high Opinion of their own Righteous|ness and eminent Holiness, and became habituated to an answerably Self-exalting Behaviour; so changing the Sins of Publicans and Har|lots, for those of the Phar••••ees; and in the Issue, had seven Devils, worse than the first.

Thus I have explain'd what Exercise and Fruit I mean, when I say that gracious Affections have their Exercise and Fruit in christian Practice.

The Reason why gracious Affections have such a Tendency and Effect, appears from many Things that have already been observed, in the preceeding Parts of this Discourse.

The Reason of it appears from this, that gracious Affections do arise from those Operations & Influences which are spiritual, and that the inward

Principle from whence they flow, is something divine, a Communica|tion of God, a Participation of the divine Nature, Christ living in the Heart, the holy Spirit dwelling there, in Union with the Faculties of the Soul, as an internal vital Principle, exerting his own proper Nature, in the Exercise of those Faculties. This is sufficient to shew us why true Grace should have such Activity, Power and Efficacy. No Wonder that which is divine, is powerful and effectual; for it has Omni|potence on it's Side. If God dwells in the Heart, and be vitally u|nited to it, he will shew that he is a God, by the Efficacy of his Ope|ration. Christ is not in the Heart of a Saint, as in a Sepulchre, or as a dead Saviour, that does nothing; but as in his Temple, and as one that is alive from the Dead. For in the Heart where Christ savingly is, there he lives, and exerts himself after the Power of that endless Life, that he received at his Resurrection. Thus every Saint that is the Subject of the Benefit of Christ's Sufferings, is made to know and 〈◊〉〈◊〉 the Power of his Resurrection. The Spirit of Christ, which is the immediate Spring of Grace in the Heart, is all Life, all Power, all Act; 2 Cor. 2. 4.—In Demonstration of the Spirit, and of Power. 1 Thes. 1. 5. Our Gospel came not unto you in Word only, but also in Power, and in the holy Ghost. 1 Cor. 4. 20. The Kingdom of God it not in Word, but in Power. Hence saving Affections, tho' oftentimes they don't make 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 into a Kind of Captivity, 2 Cor. 10. 5. gaining a full and stedfast Determination of the Will for God and Holiness; Psal. 110. 3. Thy People shall be willing in the Day of thy Power. And thus it is that holy Affections have a governing Power in the Course of a Man's Life. A Statue may look very much like a real Man, and a beautiful Man; yea it may have, in it's Appearance to the Eye, the Resemblance of a very lively, strong and active Man▪ but yet an 〈◊〉〈◊〉 Principle of Life and Strength is wanting; and therefore it does nothing, it brings nothing to pass, there is no Action or Operation to answer the Shew. False Discoveries and Affections don't 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 Root did not go deep enough to bring forth Fruit. But gracious Af|fections go to the very Bottom of the Heart, and take hold of the very inmost Springs of Life and Activity. Herein chiefly appears the Power of true Godliness, viz. in it's being effectual in Practice. And the Efficacy of Godliness in this Respect, is what the Apostle has Respect to when he speaks of the Power of Godliness, 2 Tim. 3. 5. as is very plain; for he there is particularly declaring, how some Professors of Religion would notoriously fail in the Practice of it; and then in the 5th Verse observes, that in being thus of an un|holy

Practice, they deny the Power of Godliness, tho' they have the Form of it. Indeed the Power of Godliness is exerted in the first Place within the Soul, in the sensible, lively Exercise of gracious Af|fections there. Yet the principal Evidence of this Power of Godli|ness, is in those Exercises of holy Affections that are practical, and in their being practical; in conquering the Will, and conquering the Lusts and Corruptions of Men, and carrying Men on in the Way of Holiness, thro' all Temptation, Difficulty and Opposition.

Again, The Reason why gracious Affections have their Exercise and Effect in christian Practice, appears from this (which has also been before observed) that the first objective Ground of gracious Affec|tions, is the transcendently excellent and amiable Nature of divine Things, as they are in themselves, and not any conceived Relation they bear to Self, or Self-Interest. This shews why holy Affections will cause Men to be holy in their Practice universally. What makes Men partial in Religion is, that they seek themselves, and not God, in their Religion, and close with Religion, not for its own excellent Nature, but only to serve a Turn. He that closes with Religion only to serve a Turn, will close with no more of it than he imagines serves that Turn: But he that closes with Religion for its own excellent and lovely Na|ture, closes with all that has that Nature: He that embraces Religion for its own Sake, embraces the Whole of Religion. This also shews why gracious Affections will cause Men to practice Religion perse|veringly, and at all Times. Religion may alter greatly in Process of Time, as to its Consistence with Men's private Interest, in many Respects; and therefore he that complies with it only from selfish Views, is liable, in Change of Times, to forsake it: But the excel|lent Nature of Religion, as it is in it self, is invariable; it is always the same, at all Times, and thro' all Changes; it never alters 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 of all holy Affection, viz. their moral Excellency, or the Beauty of their Holiness. No wonder that a Love to Holiness, for Holiness Sake, inclines Persons to practice Holi|ness, and to practice every Thing that is holy. Seeing Holiness is the main Thing that excites, draws & governs all gracious Affections, no won|der that all such Affections tend to Holiness. That which Men 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. Those Acts which Men delight in, they necessarily incline to do.

And what has been observed of that divine Teaching and Leading of the Spirit of God, which there is in gracious Affections, shews the Rea|son of this Tendency of such Affections to an universally holy Practice. For as has been observed, the Spirit of God in this his divine Teach|ing

and Leading, gives the Soul a natural Relish of the Sweetness of that which is holy, and of every Thing that is holy, so far as it comes in View, and excites a Disrelish and Disgust of every Thing 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 Affec|tion, as consisting in a Sense and View of that Excellency in divine Things, which is supream and transcendent. For hereby these Things appear above all others, worthy to be chosen and adhered to. By the Sight of the transcendent Glory of Christ, true Christians see him 〈◊〉〈◊〉 to be followed; and so are powerfully drawn after him: They see him worthy that they should forsake all for him: By the Sight of that superlative Amiableness, they are thoroughly disposed to be subject to him, and engaged to labour with Earnestness and Activity in his Service, and made willing to go thro' all Difficulties for his Sake. And 'tis the Discovery of this divine Excellency of Christ, that makes 'em constant to him: For it makes a deep Impres|sion upon their Minds, that they cannot forget him; and they will follow him whithersoever he goes, and it is in vain for any to endea|vour to draw them away from him.

The Reason of this practical Tendency and Issue of gracious Affec|tions, further appears, from what has been observed of such Affec|tions being attended with a thorough Conviction of the Judgment, of the Reality and Certainty of divine Things. No wonder that they who were never thoroughly convinced that there is any Reality in the Things of Religion, will never be at the Labour and Trouble of such an earnest, universal and persevering Practice of Religion, thro' all Difficulties, Self-denials and Sufferings, in a Dependance on that, which they are not convinced of. But on the other Hand, they who are thoroughly convinced of the certain Truth of those Things, must needs be govern'd by them in their Practice; for the Things revealed in the Word of God are so great, and so infinitely more important, than all other Things, that it is inconsistent with the human Nature, that a Man should fully believe the Truth of them, and not be in|fluenced by them above all Things, in his Practice.

Again, The Reason of this Expression and Effect of holy Affections in the Practice, appears from what has been observed of a Change of Nature, accompanying such Affections. Without a Change of Nature, Men's Practice will not be thoroughly changed. 'Till the Tree be made good, the Fruit will not be good. Men don't gather Grapes of Thorns, nor Figs of Thistles. The Swine may be washed, and ap|pear clean for a little while, but yet, without a Change of Nature, he will still wallow in the Mire. Nature is a more powerful Prin|ciple of Action, than any Thing that opposes it: Tho' it may be vio|lently restrain'd for a while, it will finally overcome that which re|strains

it: 'Tis like the Stream of a River, it may be stopp'd a while with a Dam, but if nothing be done to dry the Fountain, it won't be stop'd always; It will have a Course, either in its old Channel, o•• a new one. Nature is a Thing more constant and permanent, than any of those Things that are the Foundation of carnal Men's Refor|mation and Righteousness. When a natural Man denies his Lust, and lives a strict, religious Life, and seems humble, painful and earnest in Religion, 'tis not natural, 'tis all a Force against Nature; as when a Stone is violently thrown upwards; but that Force will be gradually spent; yet Nature will remain in its full Strength, and so prevails again, and the Stone returns downwards. As long as corrupt Na|ture is not mortified, but the Principle left whole in a Man, 'tis a vain Thing to expect that it should not govern. But if the old Nature be indeed mortified, and a new and heavenly Nature infused; then may it well be expected, that Men will walk in Newness of Life, and continue to do so to the End of their Days.

The Reason of this practical Exercise and Effect of holy Affec|tions, may also be partly seen, from what has been said of that Spirit of Hum••••••ty, which attends them. Humility is that wherein a Spirit of Obedience does much consist. A proud Spirit is a rebellious Spirit, but a humble Spirit is a yieldable, subject, obediential Spirit. We see among Men, that the Servant who is of 〈◊〉〈◊〉 ••aughty Spirit, is not apt in every Thing to be submissive and obedient to the Will of his Mas|ter; 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 Affections, fulfills (as the Apostle observes, Rom. 13, 8, 9, 10. and Gal. 5. 14.) all the Duties of the se|cond Table of the Law; wherein christian Practice does very much consist, and wherein the external Practice of Christianity chiefly con|sists.

And the Reason why gracious Affections are attended with that strict, universal and constant Obedience which 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 Pain, thro' the Presence of moral Evil, and such a Dread of the Appearance of Evil.

And one great Reason why the christian Practice which flows from gracious Affections, is universal, and constant, and persevering, ap|pears from what has been observed of those Affections themselves, from whence this Practice flows, being universal and constant, in all Kinds of holy Exercises, and towards all Objects, and in all Circum|stances, and at all Seasons, in a beautiful Symmetry and Proportion.

And much of the Reason why holy Affections are express'd and manifested in such an Earnestness, Activity, and Engagedness and Per|severance in holy Practice, as has been spoken of, appears from what

has been observed, of the spiritual Appetite and Longing after fur|ther Attainments in Religion, which evermore attends true Affection, and don't decay, but increases, as those Affections increase.

Thus we see how the Tendency of holy Affections to such a chris|tian Practice as has been explained, appears from each of those Cha|racteristicks of holy Affection, that have been before spoken of.

And this Point may be further illustrated and confirmed, if it be considered, that the holy Scriptures do abundantly place Sincerity and Soundness in Religion, in making a full Choice of God as our only Lord and Portion, forsaking all for him, and in a full Determination of the Will for God and Christ, on counting the Cost; in our Hearts closing and complying with the Religion of Jesus Christ, with all that belongs to it, embracing it with all it's Difficulties, as it were hating our dearest earthly Enjoyments, and even our own Lives, for Christ; giving up our selves, with all that we have, wholly and forever, un|to Christ, without keeping back any Thing or making any Reserve; or in one Word, in the great Duty of Self-denial for Christ; or in de|nying, i. e. as it were disowning and renouncing ourselves for him, making ourselves nothing that he may be all. See the Texts to this Purpose referr'd to in the Margin. * 1.86 Now surely having an Heart to forsake all for Christ, tends to actually forsaking all for him, so far as there is Occasion, and we have the Trial. An having an Heart to deny ourselves for Christ, tends to a denying our selves in Deed, when Christ and Self-Interest stand in Competition. A giv|ing up our selves, with all that we have in our Hearts, without ma|king any Reserve there, tends to our behaving ourselves universally as his, as subject to his Will, and devoted to his Ends. Our Hearts entirely closing with the Religion of Jesus, with all that belongs to it, and as attended with all it's 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 Difficulties that we meet with in

the Way of Religion, and so holding out with Patience and Perseve|rance.

The Tendency of Grace in the Heart to holy Practice, is very di|rect, and the Connection most natural close and necessary. True Grace is not an unactive Thing; there is nothing in Heaven or Earth of a more active Nature; for 'tis Life it self, and the most active Kind of Life, even spiritual and divine Life. 'Tis no barren Thing; there is nothing in the Universe that in it's Nature has a greater Tendency to Fruit. Godliness in the Heart has as direct a Relation to Practice, as a Fountain has to 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, or any other vital Act; or as a Habit or Princi|ple of Action has to Action: For 'tis the very Nature and Notion of Grace, that 'tis a Principle of holy Action or Practice. Regenera|tion, which is that Work of God in which Grace is infused, 〈◊◊〉〈◊◊〉 di|rect Relation to Practice; for 'tis the very End of it, with a View to which the whole Work is wrought: All is calculated and framed, in this mighty and manifold Change wrought in the Soul, so as direct|ly to tend to this End: Eph. 2. 10. For we are his Workmanship, created in Christ Jesus, unto good Works. Yea 'tis the very End of the Redemption of Christ; Tit. 2. 14. Who gave himself for us, that he might redeem us from all Iniquity, and purify unto himself a peculiar Peo|ple, 〈◊〉〈◊〉 of good Works. 2 Cor. 5. 15. He died for all, that they which live, should not henceforth live unto themselves, but unto him who died, and rose again. Heb. 9. 14. How much more shall the Blood of Christ, who through the eternal Spirit, offered up himself without Spot to God, purge your Consciences from dead Works, to serve the living God? Col. 1. 21, 22. And you that were sometimes alienated, and Enemies in your Minds by wicked Works, yet now hath he reconciled, in the Body of his Flesh, thro' Death, to present you holy and unblameable, and unreprova|ble in his Sight. 1 Pet. 1. 18. For as much as ye know that ye were not redeemed with corruptible Things, as Silver and Gold, from your vain Conversation—. Luke 1. 74, 75. That he would grant us, that we being delivered out of the Hands of our Enemies, might serve him without Fear, in Holiness and Righteousness before him, all the Days of our Lives. God often speaks of holy Practice, as the End of that great typical Redemption, the Redemption from Egyptian Bondage; as Exod. 4. 23. Let my Son go, that he may serve me. So Chap. 4. 23. and 7. 16. and 8. 1, 20. and 9. 1. 13. and 10. 3. And th••s is also declared to be the End of Election; John 15. 13. Ye have not chosen me; but I have chosen you, and ordained you, that you go and bring forth Fruit, and that your Fruit should remain. Eph. 1. 4. According as he hath chosen us in him, before the Foundation of the World, that we should be holy, and without Blame before him, in Love. Chap. 2. 10. Created unto good Works; which God hath fore-ordained that we should

walk in th••••. Holy Practice is as much the End of all that God does about his Saint••, is Fruit is the End of all the Husbandman does about the Growth of his Field or Vine••ard: As the Matter is often repre|sented in Scripture; Matth. 3. 10. Chap. 13. 8. 23. 24.—30, 38. Chap. 21. 19, 33, 34. Luke 13. 6. John 15. 1, 2, 4, 5, 6, 8. 1 Cor. 3. 9. Heb. 6. 7, 8. Isai. 5. 1,—8. Cant. 8. 11, 12. Isai. 27. 2, 3. * 1.87 And therefore every Thing in a true Christian i•• calculated to reach this End. This Fruit of holy Practice, is what every Grace, and every Discovery, and every indi|vidual Thing, which belongs to christian Experience, has a direct Ten|dency to. * 1.88

The constant and indissoluble Connection that there is between 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. 'Tis 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 out of Doubt, by representing his Church by such a golden Candlestick, with seven Lamps, in the fourth Chap|ter of 〈◊〉〈◊〉, and representing the seven Churches of Asia by se|ven golden Candlesticks, in the first Chapter of the Revelation. That golden Candlestick in the Temple was every where, throughout its whole Frame, made with 〈◊〉〈◊〉 and Flowers; Exod. 25. 3••▪ to the End, and Chap. 37. 17,—24. The Word translated Kn••p, in the Original signifies Apple or Pomegranate. There was a K••op and a 〈◊〉〈◊〉, a Kn••p and a Flower: Wherever there was a Flower, there 〈◊◊〉〈◊◊〉 Apple or P••megranate with it: The Flower and the Fruit were constantly connected, without fail. The Flower contain'd the Principles of the Fruit, and a beautiful promising Appearance of it; and it never was a deceitful Appearance: The Principle or Shew of Fruit, ha•• evermore real Fruit attending it, or succeeding it. So it is in the Church of Christ: There is the Principle of Fruit in Grace in the Heart; and there is an amiable Profession, signified by the open Flowers of the Candlestick; and there is answerable Fruit, in holy Practice, constantly attending this Principle and Profession. Every Branch of the golden Candlestick, thus compos'd of golden Apples and Flowers, was crown'd with a burning, shining Lamp on the Top of it. For 'tis by this Means that the Saints shine as Lights in the World, by making a fair and good Profession of Religion, and having their Profession evermore join'd with answerable Fruit in Practice: Agreeable to that of our Saviour, Matth. 5. 15, 16. Neither do Men light a Candle, and put it under a Bushel, but on a Candlestick; and it

giveth Light unto all that are in the House. Let your Light so shine be|fore Men, that they may SEE YOUR GOOD WORKS, and glorify 〈◊〉〈◊〉 Father which is in Heaven. A fair and beautiful Profession, and gol|den Fruits 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 it self, which is a Type of the Church; which the Apostle tells us is the Temple of the living God. See 1 Kings 6. 18. And the Cedar of the House within, was carved with Kn••ps and open Flowers. The Ornaments and Crown of the Pillars, at the Entrance of the Temple, were of the same Sort: They were Lillies and Pome|granates, or Flowers and Fruits mix'd together: 1 Kings 7. 18, 19. So it is with all those that are as Pillars in the Temple of God, who shall go no more out, or never be ejected as Intruders; as it is with all true Saints; Rev. 3. 12. Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out.

Much the same Thing seems to be signified by the Ornaments 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 evidently so spoken of, Psal. 133. 1, 2. Behold, how good and how pleasant it is for Brethren to dwell together in Unity! It is like the precious Ointment upon the Head, that ran down upon the Beard, even Aaron's Beard, that went down to 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 no Seam, but was woven from the Top throughout, so it was with the Ephod, Exod. 39. 22. As God took Care in his Pro|vidence, that Christ's Coat should not be rent; so God took special Care that the Ephod should not be rent; Exod. 28. 32. and Chap. 39. 23. The golden Bells on this Ephod, by their precious Matter and pleasant Sound, do well represent the good Profession that the Saints make; and the Pomegranates, the Fruit they bring forth. And as in the Hem of the Ephod, Bells and Pomegranates were con|stantly connected, as is once and again observed, there was a golden Bell and a Pomegranate, a golden Bell and a Pomegranate, Exod. 28. 34. and Chap. 39. 26. So it is in the true Saints; their good Profession and their good Fruit, do constantly accompany one another: The Fruit they bring forth in Life, evermore answers the pleasant Sound of their Profession.

Again, The very same Thing is represented by Christ, in his De|scription of his Spouse, Cant. 7. 2. Thy Belly is like an Heap of Wheat, set about with Lillies. Here again are beautiful Flowers, and good Fruit, accompanying one another. The Lillies were fair and beautiful Flowers, and the Wheat was good Fruit.

As this Fruit of christian Practice is evermore sound in true Saints, according as they have Opportunity and Trial, so it is found in them only; none but true Christians do live such an obedient Life, so uni|versally devoted to their Duty, and given up to the Business of a Christian, as has been explain'd. All unsanctified Men are Workers of Iniquity: They are of their Father the Devil, and the Lusts of their Father they will do. There is no Hypocrite that will go thro' with the Business of Religion, and both begin and finish the Tower: They will 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 ••ay go in Religion in some Instances, and tho' they may appear exceeding strict, and mightily engaged in the Service of God for a Season; yet they are Servants to Sin; the Chains of their old Task-masters are not bro|ken: Their Lusts yet have a ••eigning Power in their Hearts; and therefore to these Masters they will bow down again. * 1.89 Dan. 12. 1••.

Many shall be purified and made white and tried: But the Wicked will do wickedly: And none of the Wicked shall understand. Isai. 2••. Let Fa|vour

be shewed to the Wicked, yet will be not learn Righteousness; in the Land of Uprightness will be deal unjustly. Isai. 35. 8. And an High|way shall be there, and a Way, and it shall be called the Way of Holiness, the Unclean shall not pass over it. Hos. 14. 9. The Ways of the Lord are right, and the Just shall walk in them; but the Transgressors shall fall therein. Job 27. 8, 9, 10. What is the Hope of the Hypocrite?—Will he delight himself in the Almighty? Will be always call upon God? An unsanctified 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 giveit a Bill of Divorce: Sin is too dear to him, for him to be willing for that: Wickedness is sweet in his Mouth; and therefore he hides it under his Tongue; he spares it and forsakes it not; but keeps it still within his Mouth. Job 20. 12, 13. Herein chiefly con|sists the Straitenss of the 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 renoun|cing all Ungodliness, and so a Way of Self-denial or Self-renunciation.

Many natural Men, under the Means that are used with them, and God's Strivings with them to bring them to forsake their Sins, do by their Sins, as Pharaoh did by his Pride and Coveteousness, which he gratified by keeping the Children of Israel in Bondage, when God strove with him to bring him to let the People go. When God's Hand pressed Pharaoh sore, and he was exercised with Fears of God's future Wrath, he entertain'd some Thoughts of letting the People go, and promised he would do it; But from Time to Time he broke his Pro|mises, when he saw there was Respit. When God fill'd 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. 9. 27, 28. And Pharaoh sent and called for Moses and Aaron, and said unto them, I have sinned this Time; the Lord is Righteous, and I and my People are wicked: Intreat the Lord (for it is enough) that there be no more mighty Thunderings and Hail, and I will let you go, and ye shall stay no longer. So Sinners 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 Disposition 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, too. Moses insisted that Israel's God should be served and sacrificed to: Pharaoh was willing to consent to that; but would have it done without his parting with the People: Go sacrifice to your God in the Land, says he, Exod. 8. 25. So many Sinners are for contriving to serve God, and enjoy their Lusts too. Moses objected against com|plying with Pharaoh's Proposal, that serving God, and yet continuing in Egypt under their Task-masters, did not agree together, and were inconsistent one with another; (there is no serving God, and con|tinuing Slaves to such Enemies of God at the same Time.) After this Pharaoh consented to let the People 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 with Respect to their Sins. Afterwards Pharoah consented to let the Men go, if they would leave the Women and Children; Exod. 10. 8, 9, 10. And then after that, when God's Hand was yet harder upon him, he consented that they should go, even Women and Children, as well as Men, provided they would leave their Cattle behind: But he was not willing to let them go, and all that they had; Exod. 10. 24. So it oftentimes is with Sinners: They are willing to part with some of their Sins; but not all: They are brought to part with the more gross Acts of Sin; but not to part with their Lusts, in lesser Indul|gencies of 'em. Whereas we must part with all our Sins, little and 〈◊〉〈◊〉; and all that belongs to 'em, Men, Women, Children and Cat|tle:

They must all be let go, with their Young, and with their Old, with their Sons, and with their Daughters, with their Flocks, and with their Herds; there must not be an Hoof left behind: As Moses told Pha|raoh, with Respect to the Children of Israel. At last, when it came to Extremity, Pharaoh consented to 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 of Pride and Coveteousness, that were gratfied by Pharaoh's Domini|on over the People, and the Gains of their Service, were never really mortified in him, but only violently restrained. And thus, he being guilty of backsliding, after his seeming Compliance with God's Com|mands 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 universal, as to what appears, for a little Season: But because 'tis a meer Force, without the Mortification of the inward Principle of Sin▪ they will not persevere in it; but will return as the Do•• to his Vomit▪ and so bring on themselves dreadful & remediless Destruction. There were many false Disciples in Christ's Time, that followed him for a while; but none of them followed him to the End; but some on one Occasion, and some on another, went back and walked no more with him. * 1.90

From 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. But I may go further, and assert, that it is the chief of all the Signs of Grace, both as an Evidence of the Sincerity of Professors unto o|thers, and also to their own Consciences.

But then it is necessary that this be rightly taken, and that 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 endeavour 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 Godliness; withal ob|serving some Things that are needful to be particularly noted, in order to a right understanding of this Matter.

1. I shall consider christian Practice and an holy Life, as a Manifes|tation and Sign of the Sincerity of a professing Christian, to the Eye of his Neighbours and Brethren.

And that this is the chief Sign of Grace in this Respect, is very evi|dent 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 know them by their Fruits; Matth. 7. 16. Ye shall know them by their Fruits. And then after arguing the Point, and giving clear Reasons why it must needs be, that Men's Fruits must be the chief Evidence of what Sort they are, in the following Verses, he

closes by repeating the Assertion: Verse 20. Wherefore by their Fruits ye shall knew them. Again, Chap. 12. 33. Either make the Tree good, and his Fruit good▪ 〈◊〉〈◊〉 make the Tree corrupt, and his Fruit corrupt.—As much as to say, 'tis a very absurd Thing, for any to suppose that the Tree is good, and yet the Fruit bad, that the Tree is of one Sort, and the Fruit of another; for the proper Evidence of the Nature of the Tree is it's Fruit. Nothing else can be intended by that last Clause in the Verse▪ For the Tree is known by it's Fruit, than that the Tree is chiefly known by its Fruit, that this is the main & most proper Diagnostick by which one Tree is distinguished from another. So Luke 6. 44. Every Tree is known by his own Fruit. Christ no where says, Ye shall know the Tree by it's Leaves or Flowers, or ye shall know Men by their Talk, or ye shall know them by the good Story they tell of their Expe|riences, or ye shall know them by the Manner and Air of their speaking, and Emphasis and 〈◊〉〈◊〉 of Expression, or by their speaking feelingly, or by making a very great Show by abundance of Talk, or by many Te••••s and affectionate 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 it's Fruit; Every Tree is known by it's 〈◊〉〈◊〉 Fruit. And as this is the Evidence that Christ has directed us mainly to look at in others, 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. 5. 10. Let your Light so shine before Men, that others seeing your good Works, may glorify your Father which is in Heaven. Here Christ directs us to manifest our Godliness to others. Godliness is as it were a Light that shines in the Soul: Christ 〈◊〉〈◊〉 that this Light should not only shine within, but that it should shine out before Men, that they may see it. But which Way shall this be? 'Tis by our good Works. Christ don't say, that others hearing your good Words▪ your good Story, or your pathetical Expressions; but that o|thers 〈◊〉〈◊〉 your good 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 found. And the Apostles do mention a christian Practice, as the principal Ground of their Esteem of Persons as true Christians. As the Apostle Pa••••, in the 6th Chapter of Hebrews. There the Apostle in the Beginning of the Chapter, speaks of them that have great com|mon Illuminations, that have been enlightened, and have tasted of the heavenly Gift, and were made Partakers 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 like barren Ground, that is nigh unto cursing, whose End is to be burned: And then immediately adds in the 9th Verse▪ (expressing his Charity for the Christian Hebrews, as having that sa|ving Grace, which is better than all these common Illuminations) But beloved, we are pers••aded better Things of you, and Things that accompany

Salvation; tho' we thus speak. And then in the next Verse, he tells 'em what was the Reason he had such good Thoughts of 'em: He don't 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 Labour of Love; For God is not unrighteous, to forget your Work, and Labour of Love, which ye have shewed towards his Name, in that ye have ministred to the Saints, and do minister. And the same Apostle speaks of a faithful serving God in Practice, as the proper Proof to others of Men's loving Christ above all, and preferring his Honour to their private Interest. Phil. 2. 21, 22. For all 〈◊〉〈◊〉 their 〈◊〉〈◊〉, not the Things which are Jesus Christ's: But ye know the Proof of him, that as a Son with the Father, he hath served with me in the Gos|pel. So the Apostle John expresses the same, as the Ground of his good Opinion of Gains, 3 John 3, 4, 5, 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 Gains? And how did the Apostle judge of the Truth that was in him? It was not be|cause they testified that he had given 'em a good Account of the Steps of his Experiences, and talk'd like one that felt what he said, and had the very Language of a Christian; 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. Beloved, thou dost faithfully, whatsoever thou dost to the Brethren and to Strangers; which have born Witness of thy Charity before the Church. Thus the Apostle explains what the Brethren had born Witness of, when they came and testified of his walking in the Truth. And the Apostle seems in this same Place, to give it as a Rule to Gains how he should judge of others; in Verse 10, he mentions one Distrephes, that did not carry himself well, and led away others after him; and then in the 11th Verse he directs Gains to beware of such, and not to follow them; and gives him a Rule whereby he may know them, exactly agreable to that Rule Christ had given before, By their Fruits ye shall 〈◊〉〈◊〉 'em; says the Apostle, Beloved, follow not that which is evil, but 〈◊〉〈◊〉 which is good. He that doth Good is of God▪ but ••e that doth Evil 〈◊〉〈◊〉 not seen God. And I would further observe that the Apostle James, expresly comparing that Way of shewing others our Faith and Chris|tianity 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; Jam. 2. 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 with|out Works, or in a Way diverse from Works, is a Manifestation of it in Words, whereby a Man professes Faith. As the Apostle says, Ver. 14. What doth it profit, my Brethren, tho' a Man SAY he hath Faith?—Therefore here are two Ways of manifesting to our Neighbour

what is in our Hearts; one by what we say, and the other by what we do. But the Apostle abundantly prefers the Latter as the best Evi|dence. Now certainly all Accounts we give of ourselves in Words, our saying that we have Faith, and that we are converted, and telling the Manner how we came to have Faith, and the Steps by which it was wrought, and the Discoveries and Experiences that accompanied it, are still but manifesting our Faith by what we say; 'tis but shewing our Faith by our Words; which the Apostle speaks of as falling vastly short of 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 Evi|dence 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 com|mon Sense of all Mankind, thro' all Ages and Nations, teaches 'em 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 faithful Servant. If a Man professes a great deal of Love and Friendship 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 his Friend▪ in Prosperity and Adversity, ready to lay out himself, and deny himself, and suffer in his personal Interest, to do him a Kind|ness. A wise Man will trust to such Evidences of the Sincerity of Friendship, further than a thousand earnest Professors and solemn Declarations, and most affectionate 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 14. 21. He that hath my Commandments, and keepeth them, he it is that ••••veth me. 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 himself for the Honour of Christ and to promote his Kingdom and Interest in the World; Reason teaches that this is an Evidence of Love to Christ, more to be depended on, than if a Man only says he has Love to Christ, and tells of the inward Experiences he has had of Love to him, what strong Love he felt, and how his Heart was drawn out in Love at such and such a Time, when it may be there appears but little Imitation of Christ in his Be|haviour, and he seems backward to do any great Matter for him, or to put himself out of his Way for the promoting of his Kingdom, but seems to be apt to excuse himself, whenever he is called to deny himself for Christ. So if a Man in declaring his Experiences, tells how he found his Heart weaned from the World, and saw the Va|nity of it, so that all looked as nothing to him, at such and such Times, and professes that he gives up all to God, and calls Heaven and Earth

to witness to it; but yet in his Practice is violent in pursuing the World, and what he gets he keeps close, is exceeding loth to part with much of it to charitable and pious Uses, it comes from him al|most like his Heart's Blood. But there is another professing Chris|tian, that says not a great deal, yet in his Behaviour 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 Reli|gion and the Good of his Fellow Creatures; Reason teaches that the Latter gives far the most cr••••••ble Manifestation of an Heart weaned from the World. And if a Man appears to walk humbly before God and Men, and to be of a Conversation that favours of a broken Heart, appearing patient and resign'd to God under Affection, and meek in his Behaviour amongst Men; this is a better Evidence of Humilia|tion, 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 ever fi••thy and 〈◊〉〈◊〉, &c. &c; but yet acts as it 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, self-willed, 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 Profession. So (to mention no more Instances) it a Pro|fessor of Christianity manifests in his Behaviour a pitiful tender Spirit towards others in Calam••••••, ready to ••ear their B••rthens with them, willing to spend his Substance for them, and to suffer many Incon|veniencies in his worldly Interest to promote the Good of others Souls and Bodies: is not this a more credible Manifestation of a Spirit of Love to Man, than only a Man's telling what Love he felt to others a•• certain Times, how he pitied their Souls, how his Soul was in Travail for 'em, and how he felt a hearty Love and Pity to his Ene|mies; when in his Behaviour he seems to be of a very selfish Spirit, close and 〈◊〉〈◊〉, all for himself and none for his Neighbours, and perhaps 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 profess it very earnestly and 〈◊〉〈◊〉; when really their Hearts are far from it. Thus many in their affectionate Pangs, have thought themselves willing to be 〈◊〉〈◊〉 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 Practice is a cost|ly 〈◊〉〈◊〉. Thing▪ The Self-denial that is required of Christians, and the Narrowness of the Way that leads to Life, don't consist in Words, but in Practice. Hypocrites may much more easily be bro't to talk like Saints, than to act like Saints.

Thus it is plain that christian Practice is the best Sign or Manifes|tation of the true Godliness of a professing Christian, to the Eye of his Neighbours.

But then the following Things should be well observed, that this Matter may be rightly understood.

First, It must be observed, that when the Scripture speaks of chris|tian Practice, as the best Evidence to others, of Sincerity and Truth of Grace, a Profession of Christianity is not excluded, but supposed. The Rules mention'd were Rules given to the Followers of Christ, to guide them in their Thoughts of professing Christians, and those that offered themselves as 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 to do with. This is as plain as is possible in that great Rule which Christ gives in the 7th of Matthew, By their Fruits ye shall know them. He there gives a Rule how to judge of those that professed to be Christians, yea that made a very high Profession, false Prophets, who come in Sheep's C••••••thing, as Verse 15. So it is also with that of the Apostle James, Chap. 2. 18. Shew me thy Faith without thy Works, and I will shew thee my Faith by my Works. 'Tis evident that both these Sorts of Persons, offering to give these diverse Evidences of their Faith, are Professors of Faith: This is implied in their offering each of them to give Evi|dences of the Faith they professed. And 'tis evident by the preceed|ing Verses, that the Apostle is speaking of Professors of Faith in Jesus Christ. So it is very plain that the Apostle John, in those Passages that have been observed in his third Epistle, is speaking of professing Christians. Tho' in these Rules, the christian Practice of Professors be spoken of as the greatest and most distinguishing Sign of their Sin|cerity in their Profession, much more evidential than their Profession it self; yet a Profession of Christianity is plainly presupposed: It is not the main Thing in the Evidence, nor any Thing distinguishing in it; yet 'tis a Thing requisite and necessary in it. As the having an animal Body, is not any Thing distinguishing of a Man, from other Creatures, and is not the main Thing in the Evidence of human Na|ture; yet 'tis a Thing requisite and necessary in the Evidence. So that if any Man should say plainly 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 don't at all oblige us to look upon him as a sincere Christian, let his visible Practice and Ver|tues, be what they will. And not only do these Rules take no place with Respect to a Man that explicitly denies Christianity, and is a profess'd Deist, Jew, Heathen, or open Infidel; but also with Re|spect to a Man that only forbears to make a Profession of Christianity:

Because these Rules were given us only to judge of professing Chris|tians: Fruits must be join'd with open Flowers; Bells and Pome|granates go together.

But here will naturally arise this Enquiry, viz. when a Man may 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 Profession of Christianity, there must undoubtedly be a Profession of all that is ne|cessary to his being a Christian, or of so much as belongs to the Es|sence of Christianity. Whatsoever is essential in Christianity it self, the Profession of that is essential in the Profession of Christianity. The Profession must be of the Thing professed. For a Man to pro|fess Christianity, is for him to declare that he 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 De|claration of that Thing, in order to its being truly denominated a Declaration of that Thing. If we take only a Part of Christianity, and leave out a Part that is essential to it, what we take is not Chris|tianity; 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 Christianity, we must profess that we believe that Jesus is the Messiah; for this Reason, because such a Belief is essential to Christianity. And so we must profess, either expresly or implicitly, that Jesus satisfied for our Sins, and other essential Doctrines of the Gospel; because a Be|lief of these Things also are essential to Christianity. But there are other Things as essential to Religion, as an orthodox Belief; which it is therefore as necessary that we should profess, in order to our being truly said to profess Christianity. Thus it is essential to Christianity that we repent of our Sins, that we be convinced of our own Sinful|ness, and that we are sensible we have justly exposed our selves to God's Wrath, and that our Hearts do renounce all Sin, and that we do with our whole Hearts embrace Christ as our only Saviour, & that we love him above all, and are willing for his Sake to forsake all, and that we do give up our selves to be entirely and forever his, &c. Such Things as these do as much belong to the Essence of Christianity, as the Belief of any of the Doctrines of the Gospel: And therefore the Profession of them does as much belong to a christian Profession. Not that in order to a being professing Christians, 'tis necessary that there should be an explicit Profession of every individual Things that belongs to christian Grace or Vertue: But certainly, there must be a Profession, either express 〈◊〉〈◊〉 implicit, of what is of the Essence of Religion. And as to those Things that Christians should express in their Profession, we ought to be guided by the Precepts of God's Word,

or by Scripture Examples of publick 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 Persons were initiated as Professors, they came confessing their Sins, manifesting their Humilia|tion for Sin, Matth. 3. 6. And the Baptism they were baptized with, was called the Baptism of Repentance, Mark 1. 3. And John, when he had baptized them, exhorted them to bring forth Fruits meet for Repentance, Matth. 3. 8. i. e. agreeable to that Repentance which they had professed; encouraging them, that if they did so, they should escape the Wrath to come, and be gather'd as Wheat into God's Garner, Matth. 3. 7, 8, 9, 10, 12. So the Apostle Peter says to the Jews, Acts 2. 38. Repent, and be baptized: Which shews that Repentance is a Qualification that must be visible in order to Baptism; and therefore ought to be publickly professed. So when the 〈◊〉〈◊〉 that returned from Captivity, entred publickly into Covenant, it was with Confession, or publick Profession of Repentance of their Sins, Nehem. ••. 2. This Profession of Repentance should include or ••mply a Profession of Conviction that God would be just in our Damnation: See Nehem. 9. 33. together with Verse 35. and the Beginning 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 en|tertain the Gospel of Christ. Thus Philip, in order to baptizing the E••n••ch, required that he should profess that he believed with 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, ap|pear'd gladly to receive the Gospel; Acts 2. 4. Then they that gladly re|ceived the Word, were baptized, and the same Day there were added unto them about three Thousand Souls. They should profess that they rely only on Christ's Righteousness and Strength, and that they are devo|ted to him, as their only Lord and Saviour, and that they rejoice in him as their only Righteousness and Portion. It is foretold that all Nations should be brought publickly to make this Profession, Isai. 45. 22, to the End; Look to me, and be ye saved, all the Ends of the Earth; for I am God, and there is none else. I have sworn by my self, the Word is gone out of my Mouth in Righteousness, and shall not return, that unto me every Knee shall how, every Tongue shall swear. Surely shall one say, In the Lord have I Righteousness and Strength. Even to him shall Men come: And all that are incensed against him shall be ashamed. In the Lord shall all the Seed of Israel be justified, and shall glory. They should profess to give up themselves entirely to Christ, and to God thro' him; as the Children of Israel, when they publickly re|cognized their Covenant with God; Deut. 26. 17. Thou hast a|vouched the Lord this Day to be thy God, and to walk in his Ways, and to keep his Statutes, and his Commandments, and his Judgments, and to

hearken unto his Voice. They ought to profess a Willingness of Heart to embrace Religion with all its Difficulties, and to walk in a Way of Obedience to God universally and perseveringly; Exod. 19. 8. and 24. 3, 7. Deut. 26. 16, 17, 18. 2 Kings 23. 3. Nehem. 10. 28, 29. Psal. 119. 57, 106. They ought to profess that all their Hearts and Souls are in these Engagements to be the Lord's, and for ever to serve him; 2 Chron. 15. 12, 13, 14. God's People's swear|ing to God, and swearing by his Name, or to his Name, as it might be render'd, (by which seems to be signified their solemnly giving up themselves to him in Covenant, and vowing to receive him as their God, and to be entirely his, to obey and serve him) is spoken of as a Duty to be performed by all God's visible Israel; Deut. 6. 13. and 10. 20. Psal. 63. 11. Isai. 19. 18. Chap. 45. 23, 24. compared with Rom. 14. 11. and Phil. 2. 10, 11. Isai. 48. 1, 2. and 65. 15, 16. Jer. 4. 2. and 5. 7. and 12. 16. Hos. 4. 15. and 10. 4. Therefore, in order to Persons being entitled to full Esteem and Cha|rity, with their Neighbours, as being sincere Professors of Christianity; by those foremention'd 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 mention'd. 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, which they don't so much as pretend to.

And moreover,

2. That Profession of these Things, which is properly called a chris|tian Profession, and which must be joined with christian Practice, in order to Person's being entitled to the Benefit of those Rules, must be made (as to what appears) understandingly: that is, they must be Persons that appear to have been so far instructed in the Principles of Religion, as to be in an ordinary Capacity to understand the proper Import of what is express'd in their Profession. For Sounds are no Significations or Declarations of any Thing, any further than Men understand the Meaning of their own Sounds.

But in order to Persons making a proper Profession of Christianity, such as the Scripture directs to, and such as the Followers of Christ should require, in order to the Acceptance of the Professors with full Charity, as of their Society; 'tis not necessary they should give an Account of the particular Steps and Method, by which the Holy Spi|rit, sensibly to them, wrought and brought about those great essential Things of Christianity in their Hearts. There is no Footstep in the Scripture of any such Way of the Apostles, or primitive Ministers and Christians requiring any such Relation, in order to their receiving and treating others, as their christian Brethren, to all Intents and Purposes,

or of their first examining them, concerning the particular Method and Order of their 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 Adam to the Death of the Apostle John.

I am far from saying that it is not requisite that Persons should give any Sort of Account of their Experiences to their 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 ••••••emnly to profess, That, in a Sense and full Con|viction of their own utter Sinfulness, Misery, and Impotence, and to tally undone State as in themselves, and their just Desert of God's 〈◊〉〈◊〉 Rejection and eternal Wrath, without Mercy, and the utter Insuffi|ciency of their own Righteousness, or any thing in them, to satisfy di|vine Justice, or recommend 'em to God's Favour, they do only and entirely depend on the Lord Jesus Christ and his Satisfaction and Righteousness; that they do with all their Hearts believe the Truth of the Gospel of Christ; and that in a full Conviction and Sense 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 renounce all Sin, and give up themselves wholly to Christ, willingly 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 Portion; and in a Dependance on his Pro|mises of a future eternal Enjoyment of him in Heaven, to renounce all the Enjoyments of this vain World, selling all for this great Trea|sure 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 Benevol••••ce to Mankind, their Hearts are united to the People of Jesus Christ as their People, to cleave to them and love them as their Brethren, and worship and serve God and follow Christ in Union and Fellowship with them, being willing and resolved to perform all those Duties that belong to them, as Members 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 they are con|scious to, or do experience such Things in their Hearts.

Nor is it what I suppose, that Persons giving an Account of their Experience of particular Exercises of Grace, with the Times and Circumstances, gives no Advantage to others in forming a Judgment of their State; or that Persons may not fitly be enquired of concerning

these in some Cases, especially Cases of great Importance, where all possible Satisfaction concerning Persons Piety is especially to be desired and sought after, as in the Case of Ordination or Approbation of a Minister. It may give Advantage in forming a Judgment, in several Respects; and among others, in this, That hereby we may be better satisfied that the Professor speaks honestly and understandingly, in what he professes; and that he don't make the Profession in meer Formality. In order to a Profession of Christianity being accepted to any Purpose, there ought to be good Reason, from the Circumstances of the Profession, to think that the Professor don't make such a Pro|fession out of a meer customary Compliance with a prescribed Form, using Words without any distinct Meaning, or in a very lax and am|biguous Manner, as Confessions of Faith are often subscribed; but that the Professor understandingly and honestly signifies what he is conscious of in his own Heart; otherwise his Profession can be of no Significance, and no more to be regarded than the Sound of Things without Life. But indeed (whatever Advantage an Account of par|ticular Exercises may give in judging of this) it must be own'd that the Professor having been previously thoroughly instructed by his Teachers, and giving good Proof of his sufficient Knowledge, toge|ther with a Practice agreable to his Profession, is the best Evidence of this.

Nor do I suppose, but that, if a Person that is enquired of about particular Passages, Times and Circumstances of his christian Experi|ence, among other Things, seems to be able to give a distinct Ac|count of the Manner of his first Conversion, 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 Order of Nature; it is an illustrating Circumstance, that among other Things, adds Lustre to the Evidence he gives his Brethren of the Truth of his Experiences.

But the Thing that I speak of as unscriptural, is the insisting on a par|ticular Account of the distinct Method and Steps, wherein the Spirit of God did sensibly proceed, in first bringing the Soul into a State of Salvation, as a Thing requisite in order to receiving a Professor into full Charity as a real Christian; or so, as for the Want of such Relation, to disregard other Things in the Evidence Persons give to their Neigh|bours of their Christianity, that are vastly more important and essen|tial.

Secondly, That we may rightly understand how christian Practice is the greatest Evidence that others can have of the Sincerity of a pro|fessing Christian, 'tis needful that what was said before, shewing what christian Practice is, should be borne in Mind; and that it should be consider'd how far this may be visible to others. Meerly that a

Professor of Christianity 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 of the Sincerity of his Profession. This is not making his Light shine before Men. This is not that Work and Labour of Love shewed towards Christ's Name, which gave the Apostle such Perswasion of the Sincerity of the professing Hebrews, Heb. 6. 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 Evidence that he is so. But there may be great positive Ap|pearances of H••liness in Men's visible Behaviour: Their Life may appear to be a Life of the Service of God: They may appear to follow the Example of Jesus Christ, and come up in a great Mea|sure to those excellent Rules in the 5th, 6th, and 7th Chapters of Matthew, and 12th of Romans, and many other Parts of the New|Testament: There may be a great Appearance of their being univer|sal in their Obedience to Christ's Commands and the Rules of the Gospel. They 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 Mer|cy 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 Bo|dies, to particular Persons and to the Publick; Rules of Temperance and Mortification, and of an humble Conversation; 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 Neighbours, on Sab|bath Days, and every Day, in Business and in Conversation, towards Friends and Enemies, towards Superiours, Interiours and Equals. Persons in their visible Walk may appear to be very earnestly engaged in the Service of God and Mankind, much to labour and lay out them|selves in this Work of a Christian, and to be very constant and sted|fast 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 Honour. There may be great Manifestations in a Man's Behaviour of such Religion as this being his Element, and of his placing the Delight and Happiness of his Life in it: And his Conversation may be such, that he may carry with him a sweet Odour of christian Graces and heavenly Dispositions, where|ever he goes. And when it is thus in the Professors of Christianity,

here is an Evidence to others of their Sincerity in their Profession, to which all other Manifestations are not worthy to be compared.

There is doubtless a great Variety in the Degrees of Evidence that Professors do exhibit of their Sincerity, in their Life and Practice; as there is a Variety in the Fairness and Clearness of Accounts Persons give of the Manner and Method of their Experiences: But undoub|tedly such a Manifestation as has been described, of a christian Spirit in Practice, is vastly beyond the fairest and brightest Story of particular Steps and Passages of Experience, that ever was told. And in general a Manifestation of the Sincerity of a christian Profession in Practice, is far better than a Relation of Experiences.

But yet,

Thirdly, It must be noted, agreeable to what was formerly ob|served, That no external Manifestations and outward Appearances whatsoever, that are visible to the World, are infallible Evidences of Grace. These Manifestations that have been mention'd, are the best that Mankind can have; and they are such as do oblige Christians entirely to embrace Professors as Saints, and love 'em and rejoice in 'em as the Children of God, and are sufficient to give them as great Satisfaction concerning them, as ever is needful to guide them in their Conduct, or for any Intent & Purpose that needs to be answered in this World. But nothing that appears to them in their Neighbour, can be sufficient to beget an absolute Certainty concerning the State of his Soul: For they see not his Heart, nor can they see all his external Behaviour; for much of it is in secret, and hid from the Eye of the World: And 'tis impossible certainly to determine, how far a Man ••ay go in many external Appearances and Imitations of Grace, from other Principles. Tho' undoubtedly, if others could see so much of what belongs to Men's Practice, as their own Consciences may see of it, it might be an infallible Evidence of their State, as will appear from what follows.

Having thus consider'd christian Practice as the best Evidence of the Sincerity of Professors to others, I now proceed,

2. To observe that the Scripture also speaks of christian Practice as a distinguishing and sure Evidence of Grace to Persons own Con|sciences. This is very plain in 1 John 2. 3. Hereby we do know that we know him, if we keep his Commandments. And the Testimony of our Consciences, with Respect to our good Deeds, is spoken of as that which may give us Assurance of our own Godliness; 1 John 3. 18, 19. My little Children, let us not love in Word, neither in Tongue, but in Deed (in the Original it is EPTO in Work) and in Truth. And hereby we know that we are of the Truth, and shall assure our Hearts be|fore

him. And the Apostle Paul, in Heb. 6. speaks of the Work, and Labour of Love, of the christian Hebrews, as that which both gave him a Perswasion 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; Ver. 9. &c. But Beloved, we are perswaded better Things of you, and Things that ac|company Salvation, tho' we thus speak. For God is not unrighteous, to forget your Work, and Labour of Love, which ye have shewed towards his Name▪ in that ye have ministred to his Saints, and do minister. And we desire that every one of you do shew the same Diligence, to the full Assu|rance of Hope, unto the End. So the Apostle directs the Galatians to examine their Behaviour or Practice, that they might have Rejoicing in themselves in their own happy State: Gal. 6. 4. Let every Man prove his own Work; so shall he have Rejoicing in himself, and not in a|nother. And the Psalmist says, Psal. 119. 6. Then shall I not be a|shamed, when I have Respect to all thy Commandments. i. e. Then shall I be bold and assured and stedfast in my Hope. And in that of our Saviour▪ Matth. ••. 19, 20. Every Tree that brirgeth not forth good Fruit is 〈◊◊〉〈◊◊〉 and cast into the Fire: Wherefore by their Fruits ye shall know them. Tho' Christ gives this 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 Fa|ther which is in Heaven. Many will say unto me in that Day, Lord, Lord▪ &c.—and then I will profess unto them, I never kn••w you; depart from me YE THAT WORK INIQUITY. Therefore whosoever heareth these Savings of mine, and DOTH them, I will liken him to a wise Man, which b••ilt his upon a Rock.—And every one that heareth these Sayings of mine and DOTH THEM NOT, shall be liken'd unto a foolish Man, which built his House upon the Sand. I shall have Occasion to mention other Texts that shew the same Thing, hereafter.

But for the greater Clearness in this Matter, I would First, Shew how christian Practice▪ doing good Works, or keeping Christ's Com|mandments, is to be taken, when the Scripture represents it as a sure Sign to our own Consciences▪ that we are real Christians. And Se|condly, will prove that this is the Chief of all Evidences that Men can have of their own sincere Godliness.

First, I would shew how christian Practice, or keeping Christ's Com|mandments, is to be taken, when the Scripture represents it as a sure Evidence to our own Consciences, that we are sincere Christians.

And here I would observe, that we can't reasonably suppose that when the Scripture in this Case speaks of good Works, good Fruit▪ and keeping Christ's Commandments; that it has Respect meerly to

what is external, or the Motion and Action of the Body, without in|cluding any thing else, having no Respect to any Aim or Intention of the Agent▪ or any Act of his Understanding or Will. For consider Men's Actions so, and they are no more good Works or Acts of Obe|dience, than the regular Motions of a Clock; nor are they consider'd as the Actions of the Men, or any human Actions at all. The Ac|tions of the Body, taken thus, are neither Acts of Obedience, nor Disobedience; any more than the Motions of the Body in a Convul|sion. But the Obedience & Fruit that is spoken of, is the Obedience & Fruit of the Man▪ and therefore not only the Acts of the Body▪ but the Obedi|ence of the Soul, consisting in the Acts and Practice of the Soul. Not that I suppose that when the Scripture speaks, in this Case of gracious Works and Fruit and Practice, that in these Expressions is included all inward Piety and Holiness of Heart, both Principle and Exercise, both Spirit and Practice: Because then, in these Things being given as Signs of a gracious Principle in the Heart, the same Thing would be given as a Sign of it self, and there would be no Distinction between Root and Fruit. But only the gracious Exercise, and holy Act of the Soul is meant, and given as the Sign of the holy Principle, and good Estate. Neither is every Kind of inward Exercise of Grace meant; but the practical Exercise, that Exercise of the Soul, and Exertion of inward Holiness, which there is in an obediential Act; or that Exerti|on 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 di|rected 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 Soul, that begin & are terminated there, without any imme|diate Relation to any Thing to be done outwardly, or to be brought to pass in Practice. Such are the Exercises of Grace, which the Saints often have in Contemplation: When the Exercise that is in the Heart, don't directly proceed to, or terminate in any Thing beyond the Thoughts of the Mind; however they may tend to Practice (as 〈◊〉〈◊〉 Exercises of Grace do) more remotel••. 2. There is another Kind of Acts of Grace, that are more strictly called practical, or ef|fective Exercises; because they immediately respect something to be done. They are the Exertions of Grace in the commanding Acts of the Will, directing the outward Actions. As when a Saint gives a Cup of cold Water to a Disciple, in and from the Exercise of the Grace of Charity; or voluntarily endures Persecution, in the Way of his Duty▪ immediately from the Exercise of a supream Love to Christ. Here is the Exertion of Grace producing it's Effect in out|ward

Actions. These Exercises of Grace are practical and produc|tive 〈◊〉〈◊〉 good Works▪ not only in this Sense, that they are of a productive Nature, (for so are all Exercises of true Grace) but they are the producing Acts. This is properly the Exercise of Grace in the Act of the Will; and this is properly the Practice of the Soul. And the Soul is the immediate Actor of no other Practice but this: The 〈◊〉〈◊〉 of the Body follow from the Laws of Union between the 〈◊〉〈◊〉 and Body▪ which God, and not the Soul has fix'd, and does main|tain. The Act of the Soul▪ and the Exercise of Grace, that is ex|••••ted in the Performance of a good Work▪ is the good Work it self, 〈◊〉〈◊〉 as the 〈◊◊〉〈◊◊〉 in it, or so f••r as it is the Soul's good Work. The Determinations of the Will▪ are indeed our very Ac|tions▪ 〈◊◊〉〈◊◊〉 as they are properly ours▪ as Dr. De••••ridge observes. * 1.91 by this Practice of the Soul▪ is included the Aim and Intention of the 〈◊〉〈◊〉 which ••s the Agent. For not only should we not look on the 〈◊〉〈◊〉 of a 〈◊〉〈◊〉, 〈◊〉〈◊〉 Justice or distributing Aim▪ by Clock|w••••••, 〈◊◊〉〈◊◊〉 Acts of Obedience to Christ in that Statue; but neither would any Body call the voluntary Actions of a Man▪ externally and 〈◊◊〉〈◊◊〉 to a Command of Christ, by the Name of Obe|dience to 〈◊〉〈◊〉▪ i•• he had never heard of Christ, or any of his Com|mands, or had no Thought of his Commands in what he did.—If the Acts of Obedience and good Fruits spoken of▪ ••e looked upon, not as meer 〈◊〉〈◊〉 of the Body, but as Acts of the Soul: the whole Ex|ercise 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 Obedience to God, or Service done to him, but something else. Such effective Ex|ercises of Grace as these that I have now described, many of the Martyrs have experienc'd in 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 superiour Part. As God looks at the Obedience and Practice of the Man, he looks at the Practice of the Soul: for the Soul is the Man in God's Sight; For the Lord seeth not as Man seeth, for He looketh on the Heart.

And thus it is, that Obedience, good Works▪ good Fruit, are to be taken, when given in Scripture as a sure Evidence to our own Con|sciences of a true Principle of Grace; even as including the Obedi|ence and Practice of the Soul, as preceeding and governing the Ac|tions of the Body. When Practice is given in Scripture as the mai••

Evidence of our true Christianity to others, then is meant that in our Practice which is visible to them, even our outward Actions: But when Practice is given as a sure Evidence of our real Christianity to our own Consciences, then is meant that in our Practice which is visi|ble to our own Consciences; which is not only the Motion of our Bodies, but the Exertion and Exercise of the Soul, which directs and commands that Motion; which is more directly and immediately un|der the View of our own Consciences, than the Act of the Body. And that this is the Intent of the Scripture, not only 〈◊〉〈◊〉 the Nature and Reason of the Thing shew▪ but it is plain by the Scripture it self. Thus it is evident that when Christ, at the Conclusion of 〈◊〉〈◊〉 Sermon on the M••unt, speaks of doing or practicing these Sayings of his, ••s the grand Sign of Professors being true D••••••••ples, without which he likens 'em to a Man that built his House upon the S••nd, and with which, to a Man that built his House upon ••work••; He has •• Respect, not only to the outward Behaviour, but to the 〈◊〉〈◊〉 Exercise of the Mind in that Behaviour: As is evident by observing what those preceeding Savings of his are, that he refers to, when he speaks of our doing or practicing them: And we shall find they are such as these; Blessed are the Poor in Spirit▪ Blessed are they that 〈◊〉〈◊〉, blessed 〈◊〉〈◊〉 the 〈◊〉〈◊〉, Blessed are they that 〈◊◊〉〈◊◊〉 and 〈◊〉〈◊〉 after Righteousness, Blessed are the Merciful, Blessed are the 〈◊◊〉〈◊◊〉 Heart, Whosoever is angry with his Brother without a 〈◊〉〈◊〉, &c▪ Whosoever 〈◊◊〉〈◊◊〉 a 〈◊〉〈◊〉 to 〈◊〉〈◊〉 after her, &c▪ Love your Enemies, 〈◊〉〈◊〉 Thought for your Life, and others of the ••••ke Nature, which imply inward Exer|cises: And when Christ says, John 14. ••1. He 〈◊〉〈◊〉 hath my Com|mandments and keepeth them, be it 〈◊〉〈◊〉 that 〈◊〉〈◊〉 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 〈◊〉〈◊〉 love one another, as he had loved them: (See Chap. 13. 34▪ 35. and Chap. 15. 10, 12, 13, 14.) But this command respects chiefly an Exercise of the Mind or Heart, tho' exerted in Practice. So when the Apostle John says, 1 John 2. 3, Hereby we do know that we kn••w him, if we k••••p his Commandments; He has plainly a principal Respect to the same Command, as appears by what follows. Ver. 7, 8, 9, 10, 11, and 2d Epist. Ver. 5. 6. And when we are told in Scripture that Men shall at the last Day be judged according to 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 searching the Hearts and trying the Reins, That he may render to every one according to his Works? as Rev. 2. 23. And all the Churches shall know that I am be that searcheth the Reins and the Hearts; and I will give unto every one according to his Works. Jer. 17. 9. 10. I the Lord search the Hearts, I try the Reins, even to give every Man 〈…〉〈…〉

according to the Fruit of his Doings. But i•• by his Ways, and the Fruit of the D••••••gs, ••s meant only the Actions of his Body, what need of 〈◊〉〈◊〉 the Heart and Reins, in order to know them? Hezekiah in his S••••kness 〈◊〉〈◊〉 his Practice as an Evidence of his Title to God's Favour, ••s including, not only his outward Actions, but what was in his Heart, Isai. 3••. 3. Remember 〈◊〉〈◊〉▪ O Lord, I beseech thee, how I have 〈◊〉〈◊〉 before thee, in Truth, and with a perfect Heart.

Tho' in this great Evidence of Sincerity that the Scripture gives us, what is inward is o•• greatest Importance; yet what is outward is included & intended, as connected with the practical Exertion of Grace in the W••ll, directing and commanding the Actions of the Body. And hereby are effectually cut off all Pretensions that any Man can have to Evidences of Godliness, who externally lives wickedly: Because the great Evidence lies in that inward Exercise and Practice of the Soul, which consists in the Act of the Will, commanding outward Acts. But 'tis known that these commanding Acts of the Will are 〈◊◊〉〈◊◊〉 Way, and the Actions of the bodily Organs another: For the 〈◊〉〈◊〉 Law of Nature is, that they should be united, as long 〈◊〉〈◊〉 Soul and 〈◊〉〈◊〉 are united, and the Organs are not so destroyed as to be incapable of those Motions that the Soul commands. Thus it would be ••••diculous for a Man to plead, that the commanding Act of his W••ll was to go to the publick Worship, while his Feet carry him to a T••••••••n or Brother House; or that the commanding Act of his W••ll was to give such a Piece of Money he had in his Hand, to a poor Begger▪ while his Hand at the same Instant, kept it back, and held it fast.

Secondly, I proceed to shew that christian Practice, taken in the Sense that has been explain'd, is the chief of all the Evidences of a saving Sincerity in Religion, to the Consciences of the Professors of it; much to be preferr'd to the Method of the first Convictions, En|lightnings and Comforts in Conversion, or any immanent Discoveries 〈◊〉〈◊〉 Exercises of Grace whatsoever, that begin and end in Contempla|tion. * 1.92 The Evidence of this appears by the following Arguments.

Argument I. Reason plainly shews that those Things which put it to the Proof what Men will actually cleave to and prefer in their Practice, when left to follow their own Choice and Inclinations, are the proper Trial what they do really prefer in their Hearts. Sincerity in Religion, as has been observed already, consists in setting God highest in the Heart, in chusing him before other Things, in having a Heart to sell all for Christ, &c.—. But a Man's Actions are the proper Trial what a Man's Heart prefers. As for Instance, when it is so that God and others Things come to stand in Competition, God is as it were set before a Man on one Hand, and his worldly Interest or Pleasure on the other, (as it often is so in the Course of a Man's Life) his Behaviour in such Case, in actually cleaving to the one and forsaking the other, is the proper Trial which he prefers. Sincerity consists in forsaking all for Christ in Heart; but to forsake all for Christ in Heart, is the very same Thing as to have an Heart to for|sake all for Christ: But certainly the proper Trial whether a Man

has an Heart to forsake all for Christ, is his being actually put to it, the having Christ and other Things coming in Competition, that he must actually or practically cleave to one and forsake the other. To forsake all for Christ in Heart, is the same Thing as to have a Heart to forsake all for Christ when called to it: But the highest Proof to our selves and others, that we have an Heart to forsake all for Christ when called to it, is actually doing it when called to it, or so far a•• called to it. To follow Christ in Heart, is to have an Heart to fol|low him. To deny our selves in Heart for Christ, is the same Thing as to have an Heart to deny ourselves for him in Fact. The main and most proper Proof of a Man's having an Heart to any Thing, concerning which he is at Liberty to follow his own Inclinations, and either to do or not to do as he pleases, is his doing of it. When a Man is at Liberty whether to speak or keep Silence, the most proper Evi|dence of his having an Heart to speak, is his speaking. When a Man is at Liberty whether to walk or fit still, the proper Proof of his ha|ving an Heart to walk, is his walking. Godliness consists 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 had the former, of whom we read, Deut. 5. 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 unto thee; and we will hear it and do it. And the Lord heard the Voice of your Words, when ye spake unto me; and the Lord said unto me, I have heard the Voice of the Words of this People, which they have spoken unto thee: They have well said all that they have spoken▪ O that there were such an HEART in them, that they would fear me, and keep all my Commandments always, that it might be well with them, and with their Children for ever. The People manifested that they had a Heart to intend to keep God's Commandments, and to be very forward in those Intentions; but God manifests that this was far from being the Thing that he de|sired, wherein true Godliness consists, even an Heart actually to keep them.

'Tis therefore exceeding absurd, and even ridiculous, for any to pretend that they have a good Heart, while they live a wicked Life, or don't bring forth the Fruit of universal Holiness in their Practice. For 'tis proved in Fact, that such Men don't love God above all. 'Tis foolish to dispute against 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 Life and Practice, act as tho' they expected to make a Fool of their Judge. Which is implied in what the Apostle says (speaking of Mens doing good Works, and living an holy Life, thereby exhi|biting Evidence of their Title to everlasting Life) Gal. 6. 7. Be not deceived; God is not mocked: For whatsoever a Man soweth, that shall ••e also r••••p. As much as to say,

Don't deceive your selves

with an Expectation of reaping Life everlasting hereafter, if you don't sow to the Spirit here; 'tis in vain to think that God will be made a Fool of by you, that he will be sham'd and b••ffled with Shadows instead of Substance, and with vain Pretences, instead of that good Fruit which he expects, when the Contrary to what you pretend, appears plainly in your Life▪ before his Face.

In this Manner the Word mock is sometimes used in Scripture. Thus Delilah says to Sampson, Behold, thou hast mocked me, and told me 〈◊〉〈◊〉, Judg. 16. 10, 13. i. e.

Thou hast baffled me, as tho' you would make a Fool of me, as if I might be easily turned off with any vain Pre|tence, instead of the Truth.

So it is said that Lot, when he told his Sons in Law that God would destroy that Place, he seem'd as one that mocked to his Sons in Law, Gen. 19. 14. i. e. He seem'd as one that would make a Game of them, as tho' they were such cre|dulous Fools as to regard such Bugbears. But the great Judge, whose Eyes are as a Flame of Fire, will not be mocked or baffled with any Pretences, without a holy Life. It in his Name Men have prophecy'd 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 tho' 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 Practicers of Iniquity, they can't hide their Hypocrisy from their Judge; Job 34. 22. There is no Darkness, nor Shadow of Death, where the WORKERS OF INIQUITY may hide themselves. Would a wise Prince suffer himself to be fool'd and baffled by a Sub|ject, who should pretend that he was a loyal Subject, and should tell his Prince that he had an entire Affection to him, and that at such and such a Time he had Experience of it, and felt his Affections strongly working towards him, and should come expecting to be accepted and rewarded by his Prince, as one of his best Friends on that Account, tho' he lived in Rebellion against him, following some Pretender to his Crown, and from Time to Time stirring up Sedition against him? Or would a Master suffer himself to be sham'd and gull'd by a Ser|vant, that should pretend to great Experiences of Love and Honour towards him in his Heart, and a great Sense of his Worthiness and Kindness to him, when at the same Time he refused to obey him, and he could get no Service done by him?

Argument II. As Reason shews that those Things which occur in the Course of Life, that put it to the Proof whether Men will prefer God to other Things in Practice, are the proper Trial of the Up|rightness and Sincerity of their Hearts; so the same are represented as the proper Trial of the Sincerity of Professors, 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 〈◊〉〈◊〉 whether Men will prefer God to other Things in Practice, are the 〈◊〉〈◊〉 of Religion, or those Things which occur that make the Practice of Duty difficult and cross to other Principles besides the Love of God; because ••n them, God and other Things are both 〈◊〉〈◊〉 before Men to|gether, 〈…〉〈…〉* 1.93 〈…〉〈…〉 Way of the Lord. So Chap. 3. 1, 4. and Exod. 1••. ••. And the Scripture, when it calls these Difficulties of Religion by the Name of Temptations or Trials, explains it self to mean thereby, the Trial or Experiment of their Faith, Jam. 1. 2, 3. My 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 it all Joy when ye fall into divers Temptations, knowing this, that the Trying of your Faith worketh Patience. 1 Pet. 1. 6, 7. Now for a Season ye are in Heaviness, thro' manifold Temptations; that the Trial of your Faith, being much more precious than of Gold, &c. So the Apostle Paul speaks of that expensive Duty of parting with our Substance to the Poor, as the Proof of the Sincerity of the Love of Christians, 2 Cor. 8. 8. And the Difficulties or Religion are often represented in Scripture as being the Trial of Professors, in the same Manner that the Furnace is the proper Trial of Gold and Silver; Psal. 66. 10, 11. Thou, O God, 〈◊〉〈◊〉 proved us, thou 〈◊〉〈◊〉 tried us, as Silver is tried: Thou brought|est us into the Net; thou laid•••• Aff••ction upon our Loins, Zech. 13. ••. And I will bring the third Part of them through the Fire: And I will

〈◊〉〈◊〉 them as Silver is refined; and I will try them as Gold is tried. That which has the Colour and Appearance of Gold is put into the Furnace to try whether it be what it seems to be, real Gold or no. So the Difficulties of Religion are called Trials, because they try those that have the Profession and Appearance of Saints, whether they are what they appear to be, real Saints. If we put true Gold into the Furnace, we shall find it's great Value and Preciousness▪ So the Truth and inestimable Value of the Vertues of a true Christian appear, when under these Trials; 1 Pet. 1. 7. That the Trial o•• your Faith, being much more precious than of Gold that peri••••eth, might be found unto Praise, and Honour, and Glory. True and pure Gold will come out of the Furnace in full Weight: So true Saints when tried come forth as Gold, Job 23. 10. Christ distinguishes true Grace from counterfeit by this, that it is Gold tried in the Fire, Re•• 3. 17, 18. So that it is evident that these Things are called Trials in Scripture, principally as they try or prove the Sincerity of Professor••▪ And from what has been now observed, 'tis evident that they are the most proper Trial or Proof of their Sincerity; Inasmuch as the very Meaning of the Word Trial, as it is ordinarily used in Scripture, is the Difficulty occurring in the Way of a Professor's Duty, as the Trial or Experiment of his Sincerity. If Trial of Sincerity be the proper Name of these Difficulties of Religion, then doubtless these Difficulties of Religion are properly and eminently the Trial of Sincerity▪ For they are doubtless eminently what they are called by the holy Ghost: God gives Things their Name from that which is eminently their Nature. And if it be so, that these Things are the proper and eminent Trial, Proof or Experiment of the Sincerity of Professors; then certainly the Result of the Trial or Experiment (that is Persons Behaviour 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 Result, and because the Effect is eminently the Proof, or Evidence. And this is the most proper Proof and Evi|dence to the Conscience of those that are the Subjects of these Trials. For when God is said by these Things to try Men, and prove them, to see what is in their Hearts, and whether they will keep his Commandments or no; we are not to understand, that it is for his own Information, or that he may obtain Evidence himself of their Sincerity; (for he needs no Trials for his Information) but chiefly for their Conviction, and to exhibit Evidence to their Consciences. * 1.94 Thus when God is

said to prove Israel by the Difficulties they met with in the Wilder|ness, and by the Difficulties they met with from their Enemies in Canaan, to know what was in their Hearts, whether they would keep his Commandments or no; it must be understood that it was to disco|ver 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, whe|ther he fear'd God or no, but for Abraham's own greater Satisfaction and Comfort, and the more clear Manifestation of the Favour of God to him. When Abraham had proved faithful under this Trial, God says to him, Now I know that thou fearest God, seeing thou hast not with••ld thy Son▪ thine only Son from me. Which plainly implies that in this practical Exercise of Abraham'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 such, for his Comfort and Rejoycing; 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 Evi|dence 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 Friendship to him, and to shew them what they were. This was the Method he took with the rich young Man, Matth. 19. 16, &c. He seem'd to shew a great Respect to Christ; he came kneeling to him, and called him Good Master, and made a great Profession of Obedience to the Com|mandments; but Christ tried him by ••••dding him go and sell all that he had, and give to the Poor, and come and take up his Cross, and follow him; telling him that then he should have Treasure in Heaven. So he tried a|nother that we read of Matth. 8. 20. He made a great Profession of Respect to Christ: Says he, Lord, I will follow thee whithersoever thou goest. Christ immediately puts his Friendship to 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 Providence. So the Seed sown in every Kind of Ground, stony Ground, thorny Ground, and good Ground, which in all appears alike, when it first springs up; yet is tried, and the Difference made to appear, by the burning Heart of the Sun.

Seeing therefore that these are the Things that God makes use of to try us, 'tis undoubtedly the surest Way for us to pass a right Judg|ment on our selves, to try our selves by the same Things. These Trials of his are not for his Information, but for ours; therefore we ought to receive our 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 to know whether a Building stands strong or no, we must look upon it when the Wind 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 rotten broken Reed, we must observe it when it is leaned on, and Weight is borne upon it. If we would weigh our selves justly, we must weigh our selves in God's Scales, that he makes use of to weigh us. * 1.95 These Trials

in the Course of our Practices are as it were the Balances in which our Hearts are weighed, or in which Christ and the World, or Christ and his Competitors, as to the Esteem and Regard they have in our Hearts, are weighed, or are put into opposite Scales, by which there

is Opportunity to see which preponderates. When a Man is brought to the dividing of Paths, the one of which leads to Christ, and the other to ••he Objects of his Lusts, to see which Way ••e will go, or is brought, and as it were ••et 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 the other, to see which his Heart inclines must to, or which preponderates in his Heart; this ••s just the same Thing as laying Christ and the World in two opposite Scales▪ and 〈◊〉〈◊〉 going to the one, and leaving the other, is just the same Thing▪ as the ••in••ing of one Scale, and rising of the other. A Man's Practice 〈◊〉〈◊〉, under the Trials of God's Providence, are as much the proper Ex|periment and Evidence of the super••••ur Inclination of 〈◊〉〈◊〉 Heart, as the Motion of the Balance, with different Weigh••••, in 〈◊〉〈◊〉 Scales, is the proper Experiment of the superiour Weight.

Argument III. Another Argument, that 〈…〉〈…〉 Practice, in the Sense 〈◊〉〈◊〉 ••as been explain'd, is the highest Kind of Evidence of the 〈◊〉〈◊〉 of Grace to the Consciences of Christians, 〈…〉〈…〉 of Christ which the Apostle has especial Respect to, when he here speaks of our keeping his Commandments, 〈◊〉〈◊〉 ••as I observed before•• that great Commandment of his▪ which Respects 〈◊〉〈◊〉 of Love to our Brethren; as appears by the following Verses. Again, the Love of God is said to be perfected, in the same Sense, C••ap. 4. 12. If we love one another, God 〈◊〉〈◊〉 in us, 〈◊◊〉〈◊◊〉 Love is perfected in us. Here doubtless the Apostle has still Respect to l••ving one another, in the same Manner that he had explain'd in the proceeding Chapter, speaking of loving one another, as a Sign of the Love of God, Verse 17, 18. Who•••• ••ath this world's Goods, and ••••utteth u•• his B••••els, &c. how dwelleth the Love of God in him? My little Children, let us not love in Word, neither in Tongue, but in Deed (or in Work) and in Truth. By thus loving in Work, the Apostle saws the Love of God is perfected in us. Grace is said to be perfected or finished in holy Practice, as there|in it is brought to its proper Effect, and to that Exercise which is the End of the Principle; the Tendency and Design of Grace, herein is reached, and its Operation compleated and crown'd. As the Tree is made perfect in the Fruit: 'Tis not perfected in the Seeds being planted in the Ground; it is not perfected in the first quickning 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 in putting forth Blossoms: But when it has brought forth good ripe Fruit, then it is perfected, therein it reaches its End, the Design of the Tree is finished: All that belongs to the Tree is compleated and brought to its proper Effect in the Fruit: So is Grace in its practical Exercises. Grace is said to be made perfect o•• finished in its Work or Fruit, in the same Manner as 'tis said of S••••. J••m. ••. ••5. When 〈◊〉〈◊〉 ••ath conceived, it bringeth forth Sin; and 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 it is 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 forth Death. Here are three Steps; first, Sin in its Principle or Habit, in the Being of Lust in the Heart; and 〈◊〉〈◊〉 here is its conceiving, consisting in the immanent Exercises of it in the Mind; and lastly, here is the Fruit that was conceived actually brought forth, in the wicked Work and Practice. And this the Apostle calls the 〈◊〉〈◊〉 or perfecting of Sin: For the Word in the Original 〈◊〉〈◊〉 the same that is translated perfected in those foremen|tion'd Places.

Now certainly if it be so, if Grace be in this Manner made per|fect, in it's Fruit, if these practical Exercises of Grace are those Ex|ercises wherein Grace is brought to it's proper Effect and End, and the Exercises wherein whatsoever belongs to it's Design, Tendency and Operation is compleated and crown'd; then these Exercises must be the highest Evidences of Grace, above all other Exercises. Cer|tainly the proper Nature and Tendency of every Principle, must ap|pear best and most fully, in it's most perfect Exercises, or in those Ex|ercises wherein it's Nature is most compleatly exerted, and it's Ten|dency most fully answer'd and crown'd, in it's proper Effect and End. If we would see the proper Nature of any Thing whatsoever, and see▪ it in it's full Distinction from other Things; let us look up|on it in the finishing of it. The Apostle James says, by Works is Faith 〈◊〉〈◊〉 perfect; and introduces this as an Argument to prove that Works are the chief Evidence of Faith▪ whereby the Sincerity of the Profes|sors of Faith is justified, Jam. 2. 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 4. 18, That perfect Love casteth out Fear. Meaning (at least in Part) Love made perfect in this Sense; agreable 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 as|sure our Hearts, Ver. 18, 19.

Argument IV. Another Thing which makes it evident that holy Prac|tice is the principal Evidence that we ought to make use of in judging both of our own and other's Sincerity, is, That this Evidence is above all others insisted on in Scripture. 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 Beginning of ••enesis to the End of Revelations, than any Thing else. And in the new Testament, where Christ and his Apostles do expresly, and of declared Purpose, lay down Signs of true Godliness, this is almost wholly insisted on. It may be observed▪ that Christ and his Apostles do not only often say those Things, in their Discoursing on the great Doctrines of Religion, which do shew what the Nature of true Godliness must be, or from whence the Nature and Signs of it may be inferr'd by just Consequence, and often occasionally mention many Things which do appertain to Godliness; but they do also often, of set Pur|pose, give Signs and Marks for the Trial of Professors, putting them upon trying themselves by the Signs they give, introducing what they say with such like Expressions as these; By this you shall know that you know God; By this are manifest the Children of God and the Children of the Devil; He that hath this, builds on a good Foundation; He that hath it not, builds on the S••nd; Hereby we shall assure our Hearts; He is the Man that loveth Christ, &c. But I can find no Place, where either Christ or his Apostles do in this Manner give Signs of Godliness, (tho' the Places are many) but where christian Practice is almost the only Thing insisted on. Indeed in many of these Places, Love to the Bre|thren is spoken of as a Sign of Godliness; and (as I have observed be|fore) there is no one vertuous Affection or Disposition so often ex|presly spoken of as a Sign of true Grace, as our having Love one to another: But then the Scriptures explain themselves to intend chiefly this Love as exercis'd and express'd in Practice, or in Deeds of Love. So does the Apostle John (who above all others insists on Love to the Brethren as a Sign of Godliness) most expressly explain himself, in that 1 John 3. 14, &c; 'We know that we have passed from Death to Life, because we love the Brethren. He that loveth not his Brother abideth in Death.—Whoso hath this World's Good, and seeth his Brother have Need, and shutteth up his Bowels of Compassion from him, how dwelleth the Love of God in him? My little Children, let us love, not in Word, neither in Tongue, but in Deed (i. e. in Deeds of Love) and in Truth, and hereby we know that we are of the Truth▪ and shall assure our Hearts before him.' So that when the Scripture so much insists on our Loving one another, as a great Sign of Godliness, we are not thereby to understand the immanent Workings of Affec|tion which Men feel one to another, so much as the Soul's practising all the Duties of the Second Table of the Law; all which the new Testament tells us again and again, a true Love one to another com|prehends; Rom. 13. 8, and 10. Gal. 5. 14. Matth. 22. 39, 40. So that really, there is no Place in the new Testament, where the declared Design is to give Signs of Godliness, but that holy Prac|tice, and keeping Christ's Commandments, is the Mark chosen out

from all others to be insisted on. Which is an invincible Argument that it is the Chief of all the Evidences of Godliness: Unless we sup|pose 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 did not know how to choose Signs so well as we could have chosen for 'em. But 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 chiefly to make use of, in the Trial of ourselves. * 1.96 And surely those Things which Christ and his Apostles chiefly insisted on 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 on those Things on which the Scrip|ture insists much, is a dangerous Thing; because it is going out of God's Way, and is to judge ourselves, and guide others, in an un|scriptural Manner. God knew which Way of leading and guiding Souls was safest and best for them: He insisted so much on some Things, because he knew it to be needful that they should be insisted on; and let other Things more alone, as a wise God, because he knew it was not best for us, so much to lay the Weight of the Trial there. As the Sabbath was made for Man, so the Scriptures were made for Man; and they are by infinite Wisdom fitted for 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 little, and that little which the Scripture makes great, tends to give us a monstrous Idea of Religion; and (at least indirectly and gradually) to lead us wholly away from the right Rule, and from a right Opinion of ourselves, and to establish Delusion and Hypocrisy.

Argument V. Christian Practice is plainly spoken of in the Word of God, as the main Evidence of the Truth of Grace, not only to o|thers, but to Men's own Consciences. It is not only more spoken of and insisted on than other Signs, but in many Places where it is spoken of, it is represented as the Chief of all Evidences. This is plain in the Manner of Expression from Time to Time. If God were now to speak from Heaven to resolve our Doubts concerning Signs of God|liness, and should give some particular Sign, that by it all might know

whether they were sincerely Godly or not, with such emphatical Ex|pressions as these, The 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 special, 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 utter'd himself in his Word in this very Manner, concerning christian Practice; as John 14. He that hath my Com|mandments and keepeth them, HE IT IS THAT LOVETH ME. This Christ in this Place gives to the Disciples, not so much to guide 'em in judging of others, but to apply to themselves for their own Com|fort after 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; Ver. 15. 'If ye love me, keep my Commandments.' Ver. 23. 'If a Man love me, he will keep my Words.' And Ver. 24. 'He that lov|eth me not, keepeth not my Sayings.' And in the next Chapter o|ver and over; Ver. 2. 'Every Branch in me that beareth not Fruit, he taketh away; and every Branch that beareth Fruit, he purgeth.' Ver. 8. 'Herein is my Father glorified, that ye bear much Fruit, so shall ye be my Disciples.' Ver. 14. 'Ye are my Friends, if ye do whatsoever I command you.' We have this Mark laid down with the same Emphasis again John 8. 31. 'If ye continue in my Word, THEN are ye my Disciples INDEED.' And again, 1 John 2, 3. 'HEREBY we do know that we know him, if we keep his Commandments.' And Ver. 5. 'Whoso keepeth his Word, IN HIM VERILY is the Love of God perfected; HEREBY know we that we are in him. And Chap. 3. 18, 19. 'Let us love in Deed and in Truth, HEREBY we know that we are of the Truth.' What is translated hereby, would have been a little more emphatical, if it had been render'd more literally from the Original, BY THIS we do know—. And how evidently is holy Practice spoken of as the grand Note of Distinction between the Children of God and the Children of the Devil, in Ver. 10. of the same Chapter? 'IN THIS the Children of God are manifest, and the Children of the Devil.' Speaking of a holy, and a wicked Practice, as may be seen in all the Context: as Ver. 3. 'Every Man that hath this Hope in him, purifi|eth himself, even as he is pure.' Ver. 6, 7, 8, 9, 10. 'Whoso|ever abideth in him sinneth not; whosoever sinneth hath not seen him nor known him. Little Children, let no Man deceive you; he that doth Righteousness is righteous, even as he is righteous; he that com|mitteth Sin is of the Devil.—Whosoever is born of God sinneth not.

—Whosoever doth not Righteousness is not of ••od.' So we have the like Emphasis 2 John 6. 'THIS IS LOVE, that we walk after his Commandments.' That is (as we must understand it) This is the proper Evidence of Love. So 1 John 5. ••. '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, Jam. 1. 27. 'Pure Religion, and undefiled before God and the Father, IS THIS, to visit the Fatherless and Widows in their Afflic|tion, and to keep himself unspotted from the World.' We have the like emphatical Expressions used about the same Thing in the old Testament; Job 28. 28. 'And unto Man he said, Behold the Fear of the Lord, that is Wisdom, and to depart from Evil is Under|standing. Jer. 22. 15, 16. 'Did not thy Father eat and drink, and do Judgment and Justice?—He judged the Cause of the Poor and Needy: Was not this to know me? faith the Lord.' Psal. 34. 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 from Evil, and do Good, seek Peace, and pursue it.' Psal. 15 at the Beginning, 'Who shall abide in thy Tabernacle? Who shall dwell in his holy Hill? He that walketh up|rightly, &c.' Psal. 24. 3, 4. 'Who shall ascend into the Hill of the Lord? And who shall stand in thy holy Place? He that hath clean Hands, and a pure Heart, &c.' Psal. 119. 1. 'Blessed are the Undefiled in the Way, who walk in the Law of the Lord.' Ver. 6. 'Then shall I not be ashamed, when I have Respect to all thy Commandments.' Prov. 8. 13. 'The Fear of the Lord is to hate Evil.

So the Scripture never uses such emphatical Expressions concerning any other Signs of Hypocrisy, and Unsoundness of Heart, as concern|ing an unholy Practice. So Gal. 6. 7. "Be not deceived, God is not mocked: For whatsoever a Man soweth, that shall he also reap▪ 1 Cor. 6. 9, 10. 'Be not deceived, neither Fornicators, nor Ido|laters, &c. shall inherit the Kingdom of God.' Eph. 5. 5, 6. 'For this know, that no Whoremonger, nor unclean Person, &c. hath any Inheritance in the Kingdom of Christ and of God: Let no Man deceive you with vain Words.' 1 John 3. 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 of the Devil.' Chap. 2. 4. 'He that saith, I know him, and keepeth not his Commandments, is a Liar, and the Truth is not in him.' And Chap. 1. 6. 'If we say we have Fellowship with him, and walk in Darkness, we lie, and do not the Truth.' Jam. 1. 27. '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. 3. 14, 15. 'If ye have bitter Envying and Strife in your Hearts,

glory not, and lie not against the Truth: This Wisdom descendeth not from above, but is earthly, sensual, devilish.' Psal. 125. 5.

'As for such as turn aside to their crooked Ways, the Lord shall lead them forth with the Workers of Iniquity.' Isai. 35. 8. 'An high Way shall be there, and it shall be called the Way of Holiness; the Unclean shall not pass over it.' Rev. 21. 27. 'And there shall in no wise enter into it, whatsoever worketh Abomination or maketh a Lie:' And in many Places. 'Depart from ye, I know you not, ye that work Iniquity.'

Argument VI. Another Thing which makes it evident, that holy Practice is the chief of all the Signs of the Sincerity of Professors, not only to the World, but to their own Consciences, is, that this is the grand Evidence which will hereafter be made use of, before the Judg|ment Seat of God; according to which his Judgment will be regu|lated, and the State of every Professor of Religion unalterably deter|mined. In the future Judgment, there will be an open Trial of Professors; and Evidences will be made use of in the Judgment. For God's future judging of Men, in order to their eternal Retribu|tion, will not be his trying, and finding out, and passing a Judgment upon the State of Men's Hearts, in his own Mind; but it will be a declarative Judgment: And the End of it will be, not God's forming a Judgment within himself, but the Manifestation of his Judgment, and the Righteousness of it, to Men's own Consciences, and to the World. And therefore the Day of Judgment is called the Day of the Revela|tion of the righteous Judgment of God, Rom. 2. 5. And the End of God's future Trial and Judgment of Men, as to the Part that each one in particular is to have in the Judgment, will be especially the clear Manifestation of God's righteous Judgment, with Respect to him, to his Conscience: As is manifest by Matth. 18. 31, to the End. Chap. 20. 8,—15. Chap. 22. 11, 12, 13. Chap. 25. 19,—30. and Verse 35, to the End. Luke 19. 15,—23. And there|fore tho' God needs no Medium, whereby to make the Truth evi|dent to himself, yet Evidences will be made use of in his future judg|ing of Men. And doubtless the Evidences that will be made use of in their Trial, will be such as will be best fitted to serve the Ends of the Judgment; viz. the Manifestation of the righteous Judgment of God, not only to the World, but to Men's own Consciences. But the Scriptures do abundantly ••each us, that the grand Evidences which the Judge will make use in the Trial, for these Ends, according to which the Judgment of every one shall be regulated, and the irrever|sible Sentence pass'd, will be Men's Works, or Practice, here in this World: Rev. 20. 12. 'And I saw the Dead, small and great, stand before God; and the Books were opened—And the Dead were judged out of those Things which were written in the Books, accor|ding

to their Works.' So Verse 13. 'And the Sea gave up the Dead which were in it, and Death and Hell gave up the Dead which were in them; and they were judged, every Man, according to their Works.' 2 Cor. 5. 10. 'For we must all appear before the Judg|ment Seat of Christ, that every one may receive the Things done in the Body, whether it be good or bad.' So Men's Practice is the only Evidence, that Christ represents the future Judgment as regula|ted by, in that most particular Description of the Day of Judgment, which we have in the holy Bible, Matth. 25, at the latter End. 〈◊〉〈◊〉 also Rom. 2. 6,—13. Jer. 17. 10. Job 34. 11. Prov. 24. 12. Jer. 32. 19. Rev. 22. 12. Matth. 16. 27. Rev. 2. 23. Ezek. 33. 20. 1 Pet. 1. 17. The Judge at the Day of Judgment, won't (for the Conviction of Men's own Consciences, and to manifest 'em to the World) go about ••o examine Men, as to the Method of their Experiences, or set every Man to tell his Story of the Manner of his Conversion; but his Works will be brought forth, as Evidences of what he is, what he has done in Darkness and in Light; Eccl. 12. 14. 'For God will bring every Work into Judgment, with every secret Thing, whether it be good, or whether it be evil.' In the Trial that Professors shall be the Subjects of, in the future Judgment. God will make use of the same Evidences, to manifest 'em to them|selves and to the World, which he makes use of to manifest them, in the Temptations or Trials of his Providence here, viz. Their Prac|tice, in Cases wherein Christ and other Things come into actual and immediate Competition. At the Day of Judgment, God, for the Manifestation of his righteous Judgment, will weigh Professors in a Balance that is visible. And the Balance will be the same that he weighs Men in now; which has been already described.

Hence we may undoubtedly infer, that Men's Works (taken in the Sense that has been explain'd) are the highest Evidences, by which they ought to try themselves. Certainly that which our su|pream Judge will chiefly make use of, to judge us by, when we come to stand before him, we should chiefly make use of, to judge our|selves by, * 1.97 If it had not been revealed in what Manner, and by what Evidence the Judge would proceed with us hereafter; how na|tural would it be for one to say,

O that I knew what Token God

will chiefly look for and insist upon in the last and decisive Judg|ment; and which he expects that all should be able to produce who would then be accepted of him, & according to which Sentence shall be pass'd; that I might know what Token or Evidence espe|cially to look at and seek after now, as I would be sure not to fail then.

And seeing God has so plainly and abundantly revealed what this Token or Evidence is; surely if we act wisely, we shall re|gard it as of the greatest Importance.

Now from all that has been said, I think it to be abundantly mani|fest, that christian Practice is the most proper Evidence of the graci|ous Sincerity of Professors, to themselves and others; and the chief of all the Marks of Grace, the Sign of Signs, and Evidence of Evidences, that which seals and crowns all other Signs.—I had rather have the Testimony of my Conscience, that I have such a Saying of my su|pream Judge on my Side, as that, John 14. 21. He that hath my Commandments and keepeth them, he it is that loveth me; than the Judg|ment, and fullest Approbation, of all the wise, found and experienced Divines, that have lived this thousand Years, on the most exact and critical Examination of my Experiences, as to the Manner of my Conver|sion. Not that there are no other good Evidences of a State of Grace but 〈◊〉〈◊〉. There may be other Exercises of Grace, besides these efficient Exer|cises, which the Saints may have in Contemplation, that may be very satis|fying to them: But yet this is the chief and most proper Evidence. There may be several good Evidences that a Tree is a Fig-Tree; But the highest and most proper Evidence of it, is that it actually ••ears Figs. 'Tis possible that a Man may have a good Assurance of •• State of Grace, at his first Conversion, before he has had Opportu|•••• gain Assurance, by this great Evidence I am speaking of.—If a Man hears that a great Treasure is offered him, in a distant Places, on Condition that he will prize it so much, as to be willing to leave what he possesses at home, and go a Journey for it, over the Rocks and Mountains that are in the Way, to the Place where it is; 'tis possible the Man may be well assured, that he values the Treasure to the De|gree spoken of, as soon as the Offer is made him; he may feel a Wil|lingness to go for the Treasure, within him, beyond all Doubt: But ••et, this don't hinder but that his actual going for it is the highest and most proper Evidence of his being willing, 〈◊〉〈◊〉 only to others, but to himself. But then as an Evidence to himself, his outward Actions, and the Motions of his Body in his Journey, are not considered alone, exclusive of the Action of his Mind, and a 〈◊〉〈◊〉 within him|self, of the Thing that moves him, and the End he g••es for; other|wise, his bodily Motion is no Evidence to him, of his prizing the Treasure. In such a Manner is christian Practice the most proper

Evidence of a saving Value of the Pearle of great Price, and Treasure hid in the Field.

Christian Practice is the Sign of Signs, in this Sense that it is the great Evidence, which confirms and crowns all other Signs of Godli|ness. There is no one Grace of the Spirit of God, but that chris|tian Practice is the most proper Evidence of the Truth of it. As it is with the Members of our Bodies, and all our Utensils, the prop••r Proof of the Soundness and Goodness of 'em, is in the Use of 'em: to it is with our Graces (which are given to be used in Practice, ••s much as our Hands and Feet, or the Tools with which we work, o•• the Arms with which we fight) the proper Trial and Proof of them as in their Exercise in Practice. Most of the Things we use, are ser|viceable to us, and so have their Serviceableness proved, in some Pres|sure, Straining, Agitation, or Collision. So it is with a Bow, a Sword, an Ax, a Saw, a Cord, a Chain, a Staff, a Foot, a Tooth, &c. And they that are so weak, as not to bear the Strain or Pressure we need to put them to, are good for nothing. So it is with all the Vertues of the Mind. The proper Trial and Proof of them, is in being exercised under those Temptations and Trials that God brings us under, in the Course of his Providence, 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 Knowledge 〈◊〉〈◊〉 God; as appears by that of the Apostle already mention'd, Hereby 〈◊〉〈◊〉 we know that we know him, that we keep his Commandments. 'Tis in vain for us to profess that we know God, if in Works we deny him, Tit. 1. 16. And if we know God, but glorify him not as God; our Know|ledge will only condemn us, and not save us, Rom. 1. 21. The great Note of that Knowledge which saves and makes happy, is that it is practical; John 13. 17. If ye know these Things, happy are ye if ye do them. Job 28. 28. To depart from Evil is Understanding.

Holy Practice is the proper Evidence of Repentance. When the Jews professed Repentance, when they came confessing their Sins, to John, preaching the Baptism of Repentance for the Remission of Sins; he directed 'em to the right Way of getting and exhibiting pro|per Evidences of the Truth of their Repentance, when he said to 'em, Bring forth Fruits meet for Repentance, Matth. 3. 8. Which was a|greable to the Practice of the Apostle Paul; see Acts 26. 20. Par|don and Mercy are from Time to Time promised to him who has this Evidence of true Repentance, that he forsakes his Sin; Prov. 28. ••••. and Isai. 55. 7; and many other Places.

Holy Practice is the proper Evidence of a saving Faith. 'Tis evi|dent that the Apostle James speaks of Works, as what does eminently justify Faith, or (which is the same Thing) justify the Professors of Faith, and vindicate and manifest the Sincerity of their Profession, not only to the World, but to their own Consciences: As is evident

by the Instance he gives of 〈◊〉〈◊〉, Jam. 2. 21,—24—And in Verse 2••. and 2••▪ he speaks of the practical and working Nature of Faith▪ as the very Life and Soul of it; in the same Manner, that the active Nature and Substance, which is in the Body o•• a Man, is the Life and Soul of that. And if so, doubtless Practice•••• the proper Evidence of the Life and Soul of true Faith, by wh•••••• it is distinguish|ed from a dead Faith. For doubtless, Practice is 〈◊〉〈◊〉 most proper E|vidence of a practical Nature, and Operation the most proper Evi|dence of an operative Nature.

Practice is the best Evidence of a saving Be••••ef of the Truth. That is spoken of as the proper Evidence of the 〈◊〉〈◊〉, being in a professing Christian, that he walks in the Truth, 3 John 3. I 〈◊◊〉〈◊◊〉, when the Brethren came and testified of the 〈◊〉〈◊〉 that is i•• thee, even as thou walkest in the Truth.

Practice is the most proper Evidence of a true Coming to 〈◊〉〈◊〉, and accepting of, and closing with him. A true and saving Coming to Christ, is (as Christ often 〈◊〉〈◊〉) a Coming so, as to forsake all for him. And as was observed before, to forsake 〈◊〉〈◊〉 for Christ in Heart, is the same Thing a•• to have a Heart actually to forsake all; but the proper Evidence of having a Heart actually to forsake all, is indeed actually to forsake all, so far as called to it. If a Prince makes Suit to a Woman in a far Country, that she would forsake her own Peo|ple, and Father's House, and come to him, to be 〈◊〉〈◊〉 Bride; the pro|per Evidence o•• the Compliance of her Heart with the King's S••it, 〈◊〉〈◊〉 her actually forsaking her own People, and Father's House▪ and ••oming to him. By this, her Compliance with the King's S••••t, is made perfect, in the same Sense, that the Apostle James says, by 〈…〉〈…〉 ••aith made perfect.* 1.98 Christ promises 〈…〉〈…〉, on Condition of our Coming to him: but it is such a Coming as he directed the young Man to, who came to enquire, What he shall 〈◊〉〈◊〉, that ••e might have eternal Life; Christ ••id him Go, and 〈◊〉〈◊〉 all that

〈◊◊〉〈◊◊〉, and 〈…〉〈…〉, 〈◊◊〉〈◊◊〉 him. If he had consented in his Heart to the Proposal, (and had therein come to Christ in his Heart) the proper Evidence of it would have been his doing of it: And there 〈◊◊〉〈◊◊〉 coming to Christ would have been made perfect. When Christ 〈◊〉〈◊〉 〈◊〉〈◊〉 the Publican▪ when sitting at the Receipt of Custom, and in 〈…〉〈…〉 his worl••••y Gains; the closing of 〈◊〉〈◊〉 He 〈◊〉〈◊〉 with this 〈◊〉〈◊〉 of his Saviour, to come to him, was 〈◊〉〈◊〉, 〈◊〉〈◊〉 m••de perfect, 〈◊◊〉〈◊◊〉 actually rising up, leaving all, and following him, ••••ke 5. 27▪ 28. Christ and other Things, are set before 〈◊〉〈◊〉 together, 〈◊〉〈◊〉 us practically to cleave to 〈◊〉〈◊〉, and forsake the other: In such a Case, a practical Clea••ing to Christ, 〈◊〉〈◊〉 •• practical Acceptance o•• Christ; as much as a Begger's reaching out his Hand, and taking a Gift that is offered, is his practical Acceptance of the Gift. Yea that Act of the Soul that is in cleaving to Christ in Practice, is it self the m••st perfect ••••ming of the Soul to Christ.

Practice is the most proper Evidence of Trusting in Christ for Sal|vation. The proper Signification of the Word Trust, according to▪ the 〈◊〉〈◊〉 ordinary Use of it, both in common Speech, and in the ho|ly Scriptures, ••s the Emboldening and Encouragement of a Person's Mind, to run some Venture in Practice, or in something that he does, on the Credit of another's Sufficiency and Faithfulness. And there|fore the proper Evidence of his Trustling, is the Venture he runs in what 〈◊◊〉〈◊◊〉. He is not properly said to run any Venture, in a Dependance on any Thing, that does nothing on that Dependance, or whose Practice is no otherwise than if he had no Dependance. For a Man to run a Venture, on a Dependance on another, is for him to do something from that Dependance, by which he seems to exp•••••• him|self, and which he would not do, were it not for that Dependance. And therefore it is in complying with the Difficulties, and seeming Dan|gers of christian Practice, in a Dependance on Christ's Sufficiency and Faithfulness to bestow eternal Life, that Persons are said to venture themselves upon Christ, and trust in him for 〈◊〉〈◊〉 and Life▪ They depend on such Promises as that, Matth. 10. 39. He that looseth his Life for my sake, shall find it. And so they part with all, and venture their All, in a Dependance on Christ's Sufficiency and Truth. And this is the Scripture Notion of Trusting in Christ, in the Exercise of a saving Faith in him. Thus Abraham, the Father of Be|lievers, trusted in Christ, and by Faith, forsook his own Country, in a Reliance on the Covenant of Grace God established with him, Heb. 11. 8, 9. Thus also Moses, By Faith, refused to be called the Son of Pharaoh's Daughter, chusing rather to suffer ••ffliction with the People of God, than to enjoy the Pleasures of Sin for a Season, Heb. 11. 23, &c. So by Faith, others exposed themselves to be stoned, and ••awn in sunder, 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 com|mitted himself to him, venturing himself, and his whole Interest, in a Dependance on the Ability and Faithfulness of his Redeemer, under great Persecutions, and in suffering the Loss of all Things; 2 Tim. 1. 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 perswaded, that he is able to keep that which I have committed to him, against that Day.

If a Man should have Word brought him from the King of a dis|tant Land, that he intended to make him his Heir, if upon receiving the Tydings, he immediately leaves his native Land, and Friends, and all 〈◊◊〉〈◊◊〉 has in the World, to go to that Country, in a Dependance on 〈◊◊〉〈◊◊〉▪ then he may be said to venture himself, and all he has in the World upon it. But if he only sits still, and hopes for the promised Benefit, inwardly pleasing himself with the Tho'ts of it; he can't properly be said to venture himself upon it; he runs no Ven|ture in the Case; he does nothing, otherwise than he would do, if he had received no such Tidings, by which he would be exposed to any Suffering, in case all should fail. So he that on the Credit of what he hears of a future World, and in a Dependance on the Report of the Gospel, concerning Life and Immortality, forsakes all, or does so at least so far as there is Occasion, making every Thing entirely give Place to his eternal Interest; he, and he only, may properly be said to venture himself on the Report of the Gospel. And this is the proper Evidence of a true Trust in Christ for Salvation.

Practice is the proper Evidence of a gracious Love, both to God and Men. The Texts that plainly teach this, have been so often mention'd already, that it is needless to repeat them.

Practice is the proper Evidence of Humility. That Expression and Manife••••ation of Humility of Heart, which God speaks of, as the great ••••pression of it, that he insists on; That, we should look upon 〈◊〉〈◊〉 the proper Expression and Manifestation of it: But this is walking humbly; Micah. 6. 8. 'He hath shewed thee, O Man, what is good, and what doth the Lord require of thee, but to do justly, to love Mercy, and to walk humbly with thy God?'

This is also the proper Evidence of the true Fear of God. Prov. 8. 13.

'The Fear of the Lord is to hate Evil.' Psal. 34. 11, &c. 'Come ye Children, hearken unto me; and I will teach you the Fear of the Lord.—Keep thy Tongue from Evil, and thy Lips from speaking Guile; depart from Evil and do God, seek Peace, and pursue it. Prov. 3. 7. 'Fear the Lord, and depart from Evil.' Prov. 16. 6. 'By the Fear of the Lord, Men depart from Evil.' Job. ••. 8. 'Hast thou consider'd my Servant Job,—A perfect and an upright Man, one that feareth God, and escheweth Evil?' Chap. 2. 3. 'Hast thou considered my Servant Job,—A perfect and an upright

Man, one that feareth God, and escheweth Evil? And still he holdeth fast his Integrity, although thou movedst me against him.' Psal. 36▪ 1. 'The Transgression of the Wicked, saith within my Heart, there is no Fear of God before his Eyes.'

So Practice, in rendring again according to Benefits received, 〈◊〉〈◊〉 the proper Evidence of true Thankfulness. Psal. 116. 1••. 'What shall I render to the Lord, for all his Benefits towards me?' 2 Chro••▪ 32. 25. 'But Hezekiah rendred not again according to the Bene•••••• done unto him.' Paying our Vows unto God, and ordering ou•• Conversation aright, seem to be spoken of, as the proper Expression and Evidence of true Thankfulness, in the 50th Psalm, Verse 14. 'Offer unto God Thanksgiving, and pay thy Vows unto the most High.' Ver. 23. 'Whoso offereth Praise, glorifieth me; and to him that ordereth his Conversation aright, will I shew the Salvation of God.'

So the proper Evidence of gracious Desires and Longings, and that which distinguishes them from those that are false and vain, is that they are not idle Wishes and Wouldings, like Balaam's; but effec|tual in Practice, to stir up Persons earnestly and thoroughly to seek the Things they long for. Psal. 27. 4. 'One Thing have I desired of the Lord, that will I seek after.' Psal. 63. 1, 2. 'O God, thou art my God; early will I seek thee: My Soul thirsted for thee; my Flesh longeth for thee, in a dry and thirsty Land, where no Wa|ter is, to see thy Power and thy Glory.' Ver. 8. 'My Soul fol|loweth hard after thee.' Cant. 1. 4. 'Draw me, we will run af|ter thee.'

Practice is the proper Evidence of a gracious Hope. 1 John 3. 3. Every Man that hath this Hope in him, purifieth himself, even as he is pure. Patient Continuance in well doing, thro' the Difficulties and Trials of the christian Course, is often mention'd as the proper Ex|pression and Fruit of a christian Hope. 1 Thes. 1. 3. Remembring without ceasing, your Work of Faith, and Labour of Love, and Patience of Hope. 1 Pet. 1. 13, 14. Wherefore, gird up the Loins of your Mind, be sober, and Hope to the End, for the Grace that is to be brought unto you, at the Revelation of Jesus Christ, as obedient Children, &c. Psal. 119. 166. Lord, I have hoped in thy Salvation, and done thy Com|mandments. Psal. 78. 7. That they might set their Hope in God, and not forget the Works of the Lord, but keep his Commandments.

A chearful Practice of our Duty and doing the Will of God, is the proper Evidence of a truly holy Joy. Isai. 64. 5. Thou meetest him that rejoiceth, and worketh Righteousness. Psal. 119. 111, 112. Thy Testimonies have I taken for my Heritage forever, for they are the rejoicing of my Heart: I have inclined my Heart to perform thy Statutes alway▪ even unto the End. Verse 14. I have rejoiced in the Way of thy Testi|monies, as much as in all Riches. 1 Cor. 13. 6. Charity rejoiceth not in

Iniquity, but rejoiceth in the Truth. 2 Cor. 8. 2. The abundance of their Joy, abounded to the Riches of their Liberality.

Practice also is the proper Evidence of christian Fortitude. The Trial of a good Soldier, is not in his Chimney Corner, but in the Field of Battle; 1 Cor. 9. 25, 26. 2 Tim. 2. 3, 4, 5.

And as the Fruit of holy Practice is the chief Evidence of the Truth of Grace; so the Degree in which Experiences have Influence on a Person's Practice, is the surest Evidence of the Degree of that which is spiritual and divine in his Experiences. Whatever Pretences Per|sons 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 that Allowances must be made for the natural Temper. But that don't hinder, but that the Degree of Grace is justly measured, by the Degree of the Effect in Practice. For the Effect of Grace is as great, and the A••••eration as remarkable, in a Person of a very ill natural Temper, as another. Altho' a Person of such a Temper, will not behave him|self so well, with the same Degree of Grace, as another; the Diver|sity from what was before Conversion, may be as great; because a Person of a good natural Temper, did not behave himself so ill, be|fore Conversion.

Thus I have endeavoured to represent the Evidence there is, that christian Practice is the Chief of all the Signs of saving Grace. And before I conclude this Discourse, I would say something briefly, in Answer to two Objections, that may possibly be made by some, against what has been said upon this Head.

Object. 1. Some may be ready to say, This seems to be contrary to that Opinion, so much received among good People; that Pro|fessors should judge of their State, chiefly by their inward Experience, and that spiritual Experiences are the main Evidences of true Grace.

I answer, 'Tis doubtless a true Opinion, and justly much received among good People, that Professors should chiefly judge of their State by their Experience. But it is a great Mistake, that what has been said is at all contrary to that Opinion. The chief Sign of Grace to the Consciences of Christians, being christian Practice, in the Sense that has been explain'd, and according to what has been shewn to be the true Notion of christian Practice, is not at all inconsistent with christian Experience being the chief Evidence of Grace. Christian or holy Practice is spiritual Practice; and that is not the Motion of a Body, that knows not how, nor when, nor wherefore it moves: But spiritual Practice in Man, is the Practice of a Spirit and Body jointly, or the Practice of a Spirit, animating, commanding and actuating a Body, to which it is united, and over which it has Power given it by the Creator. And therefore the main Thing in this holy Practice, is

the holy Acts of the Mind, directing and governing the Motions of the Body. And the Motions of the Body are to be looked upon as belonging to christian Practice, only secondarily, and as they are de|pendent and consequent on the Acts of the Soul. The Exercises of Grace that Christians ••ind, or are conscious to, within themselves, are what they experience within themselves; and herein therefore lies christian Experience: And this christian Experience, consists as much in those operative Exercises of Grace in the Will, that are immediate|ly concerned in the Management of the Behaviour of the Body, as in other Exercises. These inward Exercises, are not the less a Part of christian Experience, because they have outward Behaviour imme|diately connected with them. A strong Act of Love to God, is not the less a Part of spiritual Experience, because it is the Act that immedi|ately produces and effects some self-denying and expensive outward Action, which is much to the Honour and Glory of God.

To speak of christian Experience and Practice, as if they were two Things, properly and entirely distinct, is to make a Distinction with|out Consideration or Reason. Indeed all christian Experience is not properly called Practice; but all christian Practice is properly Expe|rience. And the Distinction that is made between them, is not only an unreasonable, but an unscriptural Distinction. Holy Practice is one Kind or Part of christian Experience; and both Reason and Scrip|ture represent it as the chief, and most important, and most ••••••••in|guishing Part of it. So it is represented in Jer. 22. 15, 16. 'Did not thy Father eat and drink, and do Justice and Judgment?—He judged the Ca••se of the Poor and Needy:—Was not this to know me? saith the Lord.' Our inward Acquaintance with God, surely belongs to the Head of experimental Religion; but this God repre|sents, as consisting chiefly in that Experience which there is in holy Prac|tice. So the Exercises of those Graces of the Love of God, and the Fear of God, are a Part of experimental Religion; but these the Scripture represents as consisting chiefly in Practice, in those foremen|tion'd Texts. 1 John 5. 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. 34. 11, &c. 'Come, ye Children, and I will teach you the Fear of the Lord:—Depart from Evil, and do Good.' Such Experiences as these Hezekiah took Com|fort in chiefly, on his sick 〈◊〉〈◊〉: When he said, 'Remember, O Lord, I beseech thee, how I have walked before thee, in Truth, and with a perfect Heart.' 〈◊〉〈◊〉 such Experiences as these, the Psalmist chiefly insists upon, in the 119th Psalm, and elsewhere. Such Ex|periences as these, the Apostle Paul mainly insists upon, when he speaks of his Experiences in his Epistles; as Rom. 1. 9. 'God is my Witness, whom I serve with my Spirit, in the Gospel of his Son—2 Cor. 1. 12. 'For our rejoicing is this, the Testimony of our

Conscience,—that by the Grace of God, we have had our Conver|sation in the World.' Chap. 4. 13. 'We having the same Spirit of Faith: According as it is written, I have believed, and therefore have I spoken; we also believe, and therefore speak.' Chap. 5. 7. 'We walk by Faith, not by Sight.' Verse 14. 'The Love of Christ constraineth us.' Chap. 6. 4.—7. 'In all Things approving our selves as the Ministers of God, in much Patience, in Afflictions, in Necessities, in Distresses,—in Labours, in Watchings, in Fastings; by Pureness, by Knowledge, by Kindness, by the holy Ghost, by Love unfeigned,—by the Power of God.' Gal. 2. 20. 'I am crucified with Christ. Nevertheless, I live: Yet not 〈◊〉〈◊〉▪ 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. 3. 7, 8. 'But what Things were gain to 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. 1. 29. 'Whereunto I also Labour, striving, according to his working, which worketh in me mightily.' 1 Thes. 2. 2. 'We are bold in our God, to speak unto you the Gospel of God, with much Contention.' Verses 8, 9, 10. 'Being affectionately desi|rous of you, we were willing to 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 Labour and Travail, la|bouring Night and Day.—Ye are Witnesses, and God also, how holily, and justly, and unblameably we behaved our selves 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. 4. 6, 7. 'For I am now ready to be offered, and the Time of my Departure is at Hand. I have sought a good Fight: I have finished my Course: I have kept the Faith.'

And not only does the most important and distinguishing Part of christian Experience, ly in spiritual Practice; but such is the Nature of that Sort of Exercises of Grace, wherein spiritual Practice consists, that nothing is so properly called by the Name of experimental Religion. For that Experience which is in these Exercises of Grace, that are found, and prove effectually, at the very Point of Trial, wherein God proves which we will actually cleave to, whether Christ or our Lusts, are as has been shown already, the proper Experiment of the Truth and Power of our Godliness; wherein it's victorious Power and Efficacy, in producing it's proper Effect, and reaching it's End, is found by Experience. This is properly christian Experience, wherein the Saints have. Opportunity to see, by actual Experience and Trial, whether they have a Heart to do the Will of God, and to forsake other Things for Christ, or no. As that is called experimental Philosophy, which

brings Opinions and Notions to the Test of Fact; so is that properly called experimental Religion, which brings religious Affections and Intentions, to the like Test.

There is a sort of external religious Practice, wherein is no inward Experience; which no Account is made of in the Sight of God; but it is esteemed good for nothing. And there is what is called Experi|ence, that is without Practice, being neither accompanied, nor fol|lowed with a christian Behaviour; and this is worse than nothing. Many Persons seem to have very wrong Notions of christian Experi|ence, and spiritual Light and Discoveries. Whenever a Person finds within him, an Heart to treat God as God, at the Time that he has the Trial, and finds his Disposition effectual in the Experiment, That is the most proper, and most distinguishing Experience. And to have at such a Time that Sense of divine Things, that Apprehension of the Truth, Importance and Excellency of the Things of Religion, which then sways and prevails, and governs his Heart and Hands; this is the most excellent spiritual Light, and these are the most distinguishing Discoveries. Religion consists much in holy Affection; but those Exercises of Affection which are most distinguishing of true Religion, are these practical Exercises. Friendship between earthly Friends consists much in Affection; but yet those strong Exercises of Affec|tion, that actually carry them through Fire and Water for each other, are the highest Evidences of true Friendship.

There is nothing in what has been said, contrary to what is asserted by some sound Divines; when they say, That there are no sure Evi|dences of Grace, but the Acts of Grace. For that don't hinder but that these operative, productive Acts, those Exercises of Grace that are effectual in Practice▪ may be the highest Evidences, above all o|ther Kinds of Acts of Grace. Nor does it hinder but that, when there are many of these Acts and Exercises, following one another in a Course, under various Trials, of every Kind, the Evidence is still heighten'd; as one Act confirms another. A Man by once seeing his Neighbour, may have good Evidence of his Presence: But by seeing him from Day to Day, and conversing with him in a Course, in various Circumstances, the Evidence is established. The Disci|ples, when they first saw Christ, after his Resurrection, had good Evi|dence that he was alive: But by conversing with him for forty Days, and his shewing himself to 'em alive, by many infallible Proofs, they had yet higher Evidence. * 1.99

The Witness or Seal of the Spirit that we read of, doubtless con|sists in the Effect of the Spirit of God in the Heart, in the Implantati|on and Exercises of Grace there, and so consists in Experience. And it is also beyond Doubt, that this Seal of the Spirit, is the highest Kind of Evidence of the Saints Adoption, that ever they 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 emi|nent and evident Manner. It has been abundantly found to be true in Fact, by the Experience of the christian Church; that Christ com|monly gives, by his Spirit, the greatest, and most joyful Evidences to his Saints, of their Sonship, in those effectual Exercises of Grace, un|der Trials, which have been spoken of; as is manifest in the full Assu|rance, and unspeakable Joys of many of the Ma••••y••s. Agreable to that, 1 Pet. 4. 14. If ye are reproached for the Name of Christ, happy are ye; for the Spirit of Glory, and of God re••••eth upon you. And that in Rom. 5. 2, 3. We rejoice in hope of the Glory of God, and glory in Tribulations. And agreable to what the Apostle Paul often declares of what he experienc'd in his Trials. And when the Apostle Peter, in my Text, speaks of the Joy unspeakable, and full of Glory, which the Christians to whom he wrote, experienc'd; he has Respect to what they found under Persecution, as appears by the Context. Christ's thus manifesting himself, as the Friend and Saviour of his Saints, cleaving to him under Trials, seems to have been represented of old, by his coming and manifesting himself, to Shadrach, Meshach, and Abednego, in the Furnace. And when the Apostle speaks of the Witness of the Spirit, in Rom. 8. 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 un|der their Sufferings, that tho' their Bodies be dead, because of Sin, yet they should be raised to Life again. But it is more especially plain by the Verse immediately following, Ver. 18. For I 〈◊〉〈◊〉 that the ••ufferings of this present Time, are not worthy to be compared with the Glory that shall be revealed in us. So the Apostle has evidently Re|spect to their Persecutions, in all that he says to the End of the Chap|ter▪ So when the Apostle speaks of the Earnest of the Spirit, which God had given to him, in 2 Cor. 5. 5; the Context shews plainly that he has Respect to what was given him in his great Trials and Sufferings. And in that Promise of the white Stone▪ and new Name, to him that evercomes, Rev. 2. 1••; 'tis evident Christ has a special Respect to a Benefit that Christians should obtain, by overcoming, in the Trial they had, in that Day of Persecution. This appears by Ver. 13, and many other Passages in this Epistle to the seven Churches of 〈◊〉〈◊〉.

Object. 2. Some also may be ready to object against what has been said of christian Practice being the chief Evidence of the Truth of Grace▪ that this is a legal Doctrine; and that this making Practice a Thing of such great Importance in Religion, magnifies Works, and tends to lead Men to make too much of their own Doings, to the Diminu|tion of the Glory of free Grace, and does not seem well to consist with that great Gospel Doctrine of Justification by Faith alone.

But this Objection is altogether without Reason. Which Way is it inconsistent with the Freeness of God's Grace, that holy Practice should be a Sign of God's Grace? 'Tis our Works being the Price of God's Favour, and not their being the Sign of it, that is the Thing which is inconsistent with the Freeness of that Favour. Surely the Beg|gar's looking on the Money he has in his Hands, as a Sign of the Kindness of him who gave it to him, is in no Respect, inconsistent with the Freeness of that Kindness. 'Tis his having Money in his Hand as the Price of a Benefit, that is the Thing which is inconsistent with the free Kindness of the Giver. The Notion of the 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 Actions in us shall be a Fruit, and so a Sign of that Grace; but that it is not the Worthiness or Loveliness of any Qualification or Action of ours which recommends us to that Grace; that Kindness is shown to the Unwor|thy and Unlovely; that there is great Excellency in the Benefit be|stowed, and no Excellency in the Subject as the Price of it; that Goodness goes forth and flows out, from the Fulness of God's Na|ture, the Fulness of the Fountain of Good, without any Amiableness in the Object to draw it. And this is the Notion of Justification without Works (as this Doctrine is taught in the Scripture) that it is

〈◊〉〈◊〉 the Worthiness or Loveliness of our Works, or any Thing 〈◊◊〉〈◊◊〉, which 〈◊〉〈◊〉 any 〈◊〉〈◊〉 accepted with God, as a Balance for the Guilt of 〈◊◊〉〈◊◊〉 Recommendation of Sinners to 〈◊〉〈◊〉 Acceptance as 〈…〉〈…〉▪ 〈◊〉〈◊〉 we are justified only by the Righteousness of Christ, and 〈◊◊〉〈◊◊〉 Righteousness. And when Works are opposed to Faith ••n this Affair, and it is said that we are justified by Faith 〈◊〉〈◊〉 not by Works; thereby is meant, that it is not the Worthiness or Amiable|ness of our Works, or any Thing in us, which recommends us to an Interest in Christ and his Benefits; but that we have this Interest only by Faith, or by our Souls receiving Christ, or adhering to, and closing with him. But that the Worthiness or Amiableness of nothing in us recommends and brings us to an Interest in Christ, is no Argument that nothing in us is a Sign of an Interest in 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 whatsoever in ••s as a Sign of Grace, any Holiness, or any Grace that is in us, or any of our Experiences or Religion: for 'tis as contrary to the Doctrines of free 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. 'Tis with hol•• Works, as it is with holy Qualifications: 'Tis inconsistent with the Freeness of Gospel Grace, that a Title to Salvation should be given to Men for the Loveliness of any of their holy Qualifications, as much as that it should ••e given for the Holiness of their Works. It is inconsistent with the Gospel Doctrine of free Grace, that an Interest in Christ and his Be|nefits should be given for the Loveliness of a Man's true Holiness, for the Amiableness of his renewed, sanctified, heavenly Heart, his Love to God, and being like God, or his Experience of Joy in the Holy 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 incon|sistent with the Gospel Doctrine of free Grace, that a Title to 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 the Affair of Justification. And yet this don't hinder the Importance of these Things as Evidences of an Interest in Christ. Just so it is with Re|spect to holy Actions and Works. To make light of Works, be|cause we ben't justified by Works, is the same Thing in Effect, as to make light of all Religion, all Grace and Holiness, yea, true evange|••••cal Holiness, and all gracious Experience: For all is included, when the Scripture says, we are not justified by Works: For by Works in this Case, is meant all our own Righteousness, Religion, or Holiness, and every Thing that is in us, all the Good we do, and all the Good which we are conscious of, all external Acts, and all internal Acts and Exercises of Grace, and all Experiences, and all those holy and hea|venly Things wherein the Life and Power, and the very Essence of

Religion do consist, all those great Things which Christ and his A|postles mainly insisted on in their Preaching, and endeavoured to pro|mote▪ as of the greatest Consequence in the Hearts and Lives of Men, and all good Dispositions, Exercises and Qualifications of every Kind whatsoever; and even Faith it self, consider'd as a Part of our Holi|ness. For we are justified by none of these Things: And if we were, we should, in a Scripture Sense, be justified by Works. And there|fore if it 〈◊〉〈◊〉 legal, and contrary to the evangelical Doctrine of justification without Works, to insist on any of these, as of great Im|portance, as Evidences of an Interest in Christ; then no more is it thus, to ••nsist on the Importance of holy Practice. It would be legal to suppose that holy Practice justifies by bringing us to a Title to Christ's Benefits, as the Price of it, or as recommending to it by its Precious|ness or Excellence; but it is not legal to suppose, that holy Practice justifies the Sincerity of a Believer, as the proper Evidence of it. The Apostle James did not think it legal to say, that Abraham our Father 〈◊〉〈◊〉 Justified by Works in this Sense. The Spirit that indited the Scrip|ture 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 teaches 'em both together; as in Rev. 21. 6, 7. God says, I will give unto him that is Athirst, of the Fountain of the Water of Life freely: And then adds, in the very next Words, He that 〈◊〉〈◊〉 shall inherit all Things. As tho' behaving well in the christian Race and Warfare, were the Condition of the Promise. So in the next Chapter, in the 14th, and 15th Verses, Christ says, Blessed are they that do his Commandments, that they may have Right to t•••• Tree of Life, and enter in thro' the Gates, into the City: And then declares in the 15th Verse, how they that are of a wicked Practice shall be excluded; and yet in the two Verses next following, does with very great Solemnity, give forth an Invitation to all to come and take of the Water of Life freely; I am the Root and the Off-spring of Da|v••••▪ the bright and Morning▪ Star: And the 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 come and take of the Water of Life freely. So Chap. 3. 2••, 21. Behold I stand at the Door and knock: If any Man hear my 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, To him that overcometh, will I grant to sit with me on my Throne. And in that great Invitation of Christ, Matth. 11, latter End, Come unto me, all ye that Labour 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 of Heart, and ye shall find Rest unto your Souls: For my Yoke is easy, and my Burden is light: As tho' taking the Burden of Christ's Service, and imitating his Example, were necessary in order to the promis'd Rest. So in that great Invitation to Sinners

to accept of free Grace, Isai. 55, H••, every one that thir••teth! come ye to the Waters: And he that hath no Money, come ye, buy and eat▪ yea, c••me, buy Wine and Milk, without Money and without Price▪ Even there, in the Continuation of the same Invitation, the Sinners forsa|king his wicked Practice is spoken of as necessary ••o the obtaining Mercy: Verse 7, Let the Wicked forsake his Way, and the 〈◊〉〈◊〉 Man his Thoughts, and let him return unto the Lord, and he will have Mercy upon him, and to our God, and he will abundantly pard••••. So the Riches of divine Grace, in the Justification of Sinners, is set forth, with the Necessity of holy Practice, Isai. 1. 15, &c. Wash ••e, ••ake you clean; put away the Evil of your Doings, from before 〈◊〉〈◊〉 Eyes: Cease to do evil, learn to do well; seek Judgment, relieve the 〈◊〉〈◊〉, judge the Fatherless, plead for the Widow: Come now, let us Reason to|gether, saith the Lord, tho' your Sins be as Scarlet, they shall be as white as Snow; tho' they be red like Crimson, they shall be as Wool. And in that most solemn Invitation of Wisdom, Prov. 9, after it is repre|sented what great Provision is made, and how that all Things were ready, the House built, the Beasts killed, the W••ne mingled▪ and the Table furnished, and the Messengers sent f••••th to invite the Guests; then we have the free Invitation, Ver. 4, 5, 6, Whoso is Simple, let him turn in hither; as for him that wanteth Understanding, (i. e. has no Righteousness) she saith to him, Come, eat of my Bread, and drink of the Wine which I have mingled: But then in the next Breath it follows, Forsake the Foolish, and live, and go in the Way of Understand|ing▪ As tho' forsaking Sin, and going in the Way of Holiness, were necessary in order to Life. So that the Freeness of Grace, and the Necessity of holy Practice, which are thus from Time to Time join'd together in Scripture, are not inconsistent one with another. No•• does it at all diminish the Honour and Importance of Faith, that the Exercises and Effects of Faith in Practice, should be esteem'd the chief Signs of it; any more than it lessens the Importance of Life, that Action and Motion are esteemed the chief Signs of that.

So that in what has been 〈◊〉〈◊〉 of the Importance of holy Practice, as the main Sign of Sincerity; there is nothing legal, nothing deroga|tory to the Freedom and Sovereignty of 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 Glory of the Mediator, and our Dependance on 〈◊〉〈◊〉 Righteousness, nothing infringing on the special Prerogatives of Faith in the Affair of our Salvation, nothing in any w••••e detracting from the Glory of God and his Mercy, or exa••••ing Man, or diminishing his Dependance 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 Reason in the World to be given for it, but what

may be given with equal Force, why they should have an Aversion to the Words Holiness, Godliness, Grace, Religion, Experience, and even Faith it self: For to make a Righteousness of any of these, is as legal, and as inconsistent with the Way of the new Covenant, as to make a Righteousness of holy Practice. * 1.100

'Tis greatly to the Hurt of Religion, for Persons to make light of, and 〈◊〉〈◊〉 little o••, th••s•• Things which the Scripture insist most upon, as of most Importance in the Evidence of our Interest in Christ; (un|der a No••••••n that to lay Weight on these Things is legal, and an old Covenant Way) and so to neglect the Exercises, and effectual Opera|tions of Grace in Practice, and insist almost wholly on Discoveries, and the Method and Manner of the immanent Exercises of Con|science and Grace in Contemplation; depending on an Ability to make nice Distinctions in these Matters, and a Faculty of accurate Discern|ing in them, from Philosophy or Experience. It is in vain to seek for any better, or any further Signs, than those that the Scriptures have most expresly mention'd, and most frequently insisted on▪ as Signs of Godliness. They who pretend to a greater Accuracy in gi|ving Signs, or by their extraordinary Experience, or Insight into the Nature of Things, to give more distinguishing Marks, which shall mo••••

thoroughly search out, and detect the Hypocrite; are but subtil to darken their own Minds, and the Minds of others; their Refinings, and nice Discerning, is in God's Sight, but refined Foolishness, and ••agacious Delusion. Here are applicable those Words of Agur. Prov. 3••. 5. 6. Every Word of God is pure; he is a Shield to them that put their Trust in him: Add thou not unto his Words, le••t he reprove thee▪ and thou ••e found a Liar. Our Wisdom and Discerning, with Regard to the Hearts of Men, is not much to be trusted. We can see 〈◊〉〈◊〉 •• little Way into the Nature of the Soul, and the Depths of Mans Heart▪ The Ways are so many whereby Persons Affections may be moved with|out any supernatural Influence, the natural Springs of the ••••••ections are so various and so secret, so many Things have oftentimes a joint Influence on the Affections, the Imagination, (and that in Ways in|numerable and unsearchable) natural Temper, Education, the com|mon Influences of the Spirit of God, a surprizing Concourse of affect|ing Circumstances, an extraordinary Coincidence of Things in the Course of Men's Thoughts, together with the subtil Management of invisible ma••••cious Spirits; that no Philosophy or Experience will ever 〈◊〉〈◊〉 sufficient to guide us safely thro' this Labyrinth and Maze, with|out ou•• closely following the Clew which God has given us in his Word. God know, his own Reasons why he insists on some Things, and plainly sets them forth as the Things that we should try our selves by, rather than others. It may be it is because he knows that these Things are attended with less Perplexity, and that we are less liable to be deceived by them than others. He best knows our Nature; and he knows the Nature and Manner of his own Operations; and he best knows the Way of our Safety: he knows what Allowances ••o make for different States of his Church, and different Tempers of particular Persons, and Varieties in the Manner of his own Operations, how far Nature may resemble Grace, and how far Nature may be mix'd with Grace, what Affections may arise from Imagination, and how far Imagination may be mix'd with spiritual Illumination. And therefore 'tis our Wisdom not to take his Work out of his Hands; but to follow him, and lay the Stress of the Judgment of our selves there, where he has directed us. If we do otherwise, no wonder i•• we are bewilder'd, confounded and fatally deluded. But if we had got into the Way of looking chiefly at those Things, which Christ and his Apostles and Prophets chiefly insisted on, and so in judging of our selves 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 Conviction of deluded Hypocrites, and to prevent the Delusion of those whose Hearts were never brought to a thorough Compliance with the strait and narrow Way which leads to Life; it would tend to deliver us from innumerable Perplexities, arising from the various inconsistent

Schemes 〈…〉〈…〉 and Steps of Experience; it would greatly 〈…〉〈…〉 Professors neglecting Strictness of Life, and tend to 〈…〉〈…〉 Engagedness and Earnestness in their christian 〈◊〉〈◊〉▪ 〈◊〉〈◊〉 it would become fashionable for Men to shew their Chris|tian••••, more 〈◊〉〈◊〉 amiable distingushed Behaviour, than by an 〈◊◊〉〈◊◊〉 exc••ssive declaring their Experiences; and we should get into the W•••• of appearing 〈◊〉〈◊〉 in Religion, more by being lively in the Service 〈◊〉〈◊〉 God and 〈◊〉〈◊〉 Generation, than by the Liveliness and Forwardness o•• our T••ngues, and making a Business of proclaiming on the House 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 better becoming christian Humility and Modesty, and more to each others Profit; their Tongues not running before, but rather going be|hind the•••• Hands and Feet, after the prudent Example of the blessed Apostle, 2 Cor. 12. 6; and many Occasions of spiritual Pride w••••ld be cut off; and so a great Door shut against the Devil; and a great many of the main stumbling Blocks against experimental and power|ful Religion would be removed; and Religion would be declared and manifested in such a Way, that instead of hardening Spectators, and exceedingly promoting Infidelity and Atheism, would above all Things tend to convince Men that there is a Reality in Religion, and greatly awaken ••hem, and win them, by convincing their Consciences of the Importance and Excellency of Religion. Thus the Light of Profes|sors would so shine before Men, that others seeing their good Works, would glory their Father which is in Heaven.

THE END.

Notes

• * 1.1

  Mr. Stoddard observes, That common Affections are sometimes stronger than saving. Guide to Christ. p. 21.
• * 1.2

  Eph. 3. 7.
• * 1.3

  2 Tim. 1. 7.
• * 1.4

  Ibid v. 7. Ibid. v. 19.
• * 1.5

  Eph. 1. 19.
• * 1.6

  Psal. 119. 120. Ezra 9. 4. Isa. 66. 2, 5. Hab. ••. 16.
• * 1.7

  Rom. 8. 26.
• * 1.8

  Cant. 2. 5. and 5. 8.
• * 1.9

  Psal. 84. 2.
• * 1.10

  Psal. 38. 10. and 42. 1. and 119. 131.
• * 1.11

  Psal. 84. 2. and 119. 81.
• * 1.12

  That famous experimental Divine Mr. Shepard, says,

  A Pharisee's Trumpet shall be heard to the Town's End; when Simplicity walks thro' the Town unseen. Hence a Man will sometimes covertly commend himself (and myself ever 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 what a bro|ken-hearted Christian I am.

  Parab. of the ten Virgins, Part I. Page 17••, 180.

  And holy Mr. Flavel says thus,

  O Reader, if thy Heart were right with God, and thou didst not cheat thy self with a vain Profession, thou would'st have frequent Business with God, which thou would'st be loth thy dearest Friend, or the Wife of thy Bosom should be privy to. Non est Religio, ubi omnia-patent. Religion doth not ly 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, What need the World be acquainted with it? Thou and I are Theatre enough to each other. There are enclosed Pleasures in Reli|gion, which none but renewed spiritual Souls do feelingly understand.

  Flavel's Tough-stone of Sincerity, Chap. II. Sect. 2.
• * 1.13

  Eph. 1. 17, 18, 19, 20.
• * 1.14

  1 Cor. 1. 27, 28, 29.
• * 1.15

  Isai. 2. 11,—17.
• * 1.16

  2 Cor. 4. 7.
• * 1.17

  2 Cor. 12. 9.
• * 1.18

  Judg. 7. 2.
• * 1.19

  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 of Christ, to have Scripture Promises come to them, with a great deal of Refreshing; which they take as Ta|kens of God's Love, and hope that God has accepted them; and so are confident of their good Estate. Page 8, 9. Impression Anno 1735.
• * 1.20

  Agreable to this Mr. Stoddard observes, in his Guide to Christ, That some Sinners have Pangs of Affection, and give an Account that they find a Spirit of Love to God, and of their aiming at the Glory of God, having that which has a great Resemblance of saving Grace, and that sometimes their common Affections are stronger than saving. And supposes that sometimes natural Men may have such violent Pangs of false Affection to God, that they may think them|selves willing to be damned. Page 21, and 65.
• * 1.21

  Associating with godly Men don't 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, don't prove it. These Things may be found in carnal Men, and so can be no Evidences of Grace

  . Stod|dard's Nature of saving Conversion, p. 82.
• * 1.22

  Mr. Shepard speaks of Men's

  being cast down as low as Hell by Sorrow, and lying under Chains, quaking in Apprehension of Terror to come, and then raised up to Heaven in Joy, not able to live; and yet not rent from Lust, and such are Objects of Pity now, and are like to be the Objects of Terror at the great Day

  . Parable of the ten Virgins, P. 1. p. 125.
• * 1.23

  The Way of the Spirit's Working, when it does convince Men, is by enlightning natural Conscience. The Spirit does not work by giving a Testimony, but by assisting natural Conscience to do its Work. Natural Conscience is the In|strument in the Hand of God, to accuse, condemn, terrify, and to urge to Duty. The Spirit of God leads Men into the Consideration of their Danger, and makes them to be af|fected therewith; Prov. 20. 27. The Spirit of Man is the Candle of the Lord, searching all the inward Parts of the Belly

  . Stoddard's Guide to Christ, p. 44.
• * 1.24

  The famous Mr. Perkins distinguishes between those Sorrows that come thro' Convictions of Conscience, and melancholic Passions rising only from meer Imaginations, strongly conceived in the Brain; which he says, usually come on a sudden, like Lightning into a House.

  . Vol. 1. of his Works, p. 385.
• * 1.25

  The venerable Stoddard observes,

  A Man may say, that now he can justify God however he deals with him, and not be brought off from his own Righteousness; and that some Men do justify God, from a partial Conviction of the Righteous|ness of their Condemnation; Conscience takes notice of their Sinfulness & tells them that they may be righteously damn'd; as Pharach, who justified God, Exod. 9. 27. And they give some Kind of Consent to it, but many Times it don't con|tinue, they have only a Pang upon them, that usually dies a|way after a little Time

  . Guide to Christ, p. 71.
• * 1.26

  Mr. Stoddard, who had much Experience of Things of this Na|ture, long ago observed, that converted and unconverted Men can't be certainly distinguished by the Account they give of their Experience: The same Relation of Experiences being common to both. And that many Persons have given a fair Account of a Work of Conversion, that have carried well in the Eye of the World for se|veral Years, but have not proved well at last. Appeal to the Learn|ed, p. 75, and 76.
• * 1.27

  Mr. Shepard, speaking of the Soul's closing with Christ, says,

  As a Child cannot tell how his Soul comes into it, nor it may be when; but afterwards it 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 Virgins, Part II. p. 171.

  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 Begin|ning of it. I have known many that have come with their Complaints, that they were never humbled, they never felt it so; yet there it hath been, and many Times they have seen it, by the other Spectacles, and bless'd God for it

  . She|pard's sound Believer, p. 38. The late Imp••••ssion in Boston.
• * 1.28

  O Professor, look carefully to your Foundation: Be not high|minded, but fear. You have it may be, done and suffer'd many Things in and for Religion; you have excellent Gifts and sweet Comforts; a warm Zeal for God, and high Con|fidence of your Integrity: All this may be right, for ought that I, or (it may be) you know: But yet, it is possible it may be false also. You have sometimes judged your selves, and pronounced your selves upright; but remember your final Sentence is not yet pronounced by your Judge. And what if God weigh you over again, in his more equal Balance, and should say, Mene, Tekel. Thou art weighed in the Balance, and art found wanting? What a confounded Man wilt thou be, under such a Sentence! Quoe splendent in Conspectu Hominis, sordent in Conspectu Judicis; Things that are highly esteemed of Men, are an Abomination in the Sight of God: He seeth not as Man seeth. Thy Heart may be false, and thou not know it: Yea, it may be false, and thou strongly confident of its Integrity

  . Flavel's Touchstone of Sincerity, Chap. 2. Sect. 5.

  Some Hypocrites are a great deal more confident than many Saints

  . Stoddard' s Discourse on the Way to know Sincerity and Hypocrisy, p. 128.
• * 1.29

  Doth the Work of Faith in some Believers, bear upon its top Branches, the full ripe Fruits of a blessed Assurance? Lo, what strong Confidence, and high-built Perswasions of an In|terest in God, have sometimes been found in unsanctified Ones. Yea, so strong may this false Assurance be, that they dare boldly venture to go to the Judgment Seat of God, and there defend it. Doth the Spirit of God fill the Heart of the assured Believer with Joy unspeakable and full of Glory, gi|ving them, thro' Faith, a Prelibation or Foretaste of Heaven it self, in those first Fruits of it? How near to this comes what the Apostle supposes may be found in Apostates!

  Flavel's Husbandry spiritualiz'd, Chap. 12.
• * 1.30

  Mr. Shepard speaks of it, as a presumptuous Peace, that is not in|terrupted 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 tho' Men in such Frames may seem to maintain the Consolation of the Spirit, and not suspect their Hypo|crisy, under Pretence of trusting the Lord's Mercy; yet they can't avoid the Condemnation of the Word. Parable of the ten Virgins, Part 1. 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 per|forms the Duties of Piety and Righteousness, or no; provided those Crimes are avoided that appear horrid to Nature itself

  . Cases of Conscience, Lib. III. Chap. 7.
• * 1.31

  Men don't know that they are godly, by believing that they are godly. We know many Things by Faith, Heb. 11. 3. By Faith we understand that the Worlds were made by the Word of God. Faith is the Evidence of Things not seen; Heb. 11. 1. Thus Men know the Trinity of Persons of the God|head; that Jesus Christ is the Son of God; that he that be|lieves in him will have eternal Life; the Resurrection of the Dead. And if God should tell a Saint that he hath Grace, he might know it by believing the Word of God. But it is not this Way, that godly Men do know that they have Grace. It is not revealed in the Word; and the Spirit of God doth not testify it to particular Persons

  . Stoddard's Nature of saving Conversion, p. 83, 84.
• * 1.32

  Men may have the Knowledge of their own Conversion: The Knowledge that other Men have of it is uncertain; be|cause no Man can look into the Heart of another, and see the Workings of Grace there.

  Stoddard's Nat of saving Conv. Chap. 15. at the Beginning.
• * 1.33

  Mr. Stoddard observes, That all visible Signs are common to con|verted and unconverted Men; and a Relation of Experiences among the rest. Appeal to the Learned, p. 75.

  O how hard is it for the Eye of Man to discern betwixt Chaff and Wheat! And how many upright Hearts are now censur|ed, whom God will clear! How many false Hearts are now approved whom God will condemn! Men ordinarily have no convictive Proofs, but only probable Symptoms; which at most beget but a conjectural Knowledge of another's State. And they that shall peremptorily judge either Way, may possibly wrong the Generation of the Upright, or on the o|ther Side, absolve and justify the Wicked. And truly, considering what hath been said, 'tis no Wonder that dan|gerous Mistakes are so frequently made in this Matter.

  Flavel's Husb. spir. Chap. 12.
• * 1.34

  Be not offended, if you see great Cedars fall, Stars fall from Hea|ven, great Professors die and decay: Do not think they be all such: Do not think that the Elect shall fall. Truly, some are such, that when they fall, one would think a Man truly sanctified might fall away, as the Arminions think. 1 Joh. 2. 19. They were not of us. I speak this, because the Lord is shaking; and I look for great Apostacies: For God is trying all his Friends, thro' all the Christian World. In Germany what Profession was there! Who would have tho't 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, 119.

  The Saints may approve thee, and God condemn thee; Rev. 3. 1. Thou hast a Name that thou livest, and art dead. Men may say, There is a true Nathanael; and God may say, There is a self-cozening Pharisee.—Reader, Thou hast heard of Judas, and Demas, of Ananias and Sapphira, of Hymeneus and Philetus, once renown'd and famous Professors, and thou hast heard how they proved at last

  . Flavel's Touchstone of Sincerity, Chap. 2. Sect. 5.
• * 1.35

  A Time of out-pouring of the Spirit of God, reviving Religion, and producing the pleasant Appearances of it, in new Converts, is in Scripture compared to this very Thing, viz. the spring Season, when the benign Influences of the Heavens, cause the Blossoms to put forth. Cant. 2. 11, 12.
• * 1.36

  Husbandry spiritualiz'd, Chap. 12.
• * 1.37

  The Way to know your Godliness, is to renew the visible Exercises of Grace

  .—The more the visible Exercises of

  Grace are renewed, the more certain you will be. The more frequently these Actings are renewed, the more abiding and confirmed your Assurance will be

  .—

  The more Mens Grace is multiplied, the more their Peace is multiplied; 2 Pet. 1. 2. Grace and Peace be multiplied unto you, through the Knowledge of God and Jesus Christ our Lord

  . Stoddard's Way to know Sincerity and Hypocrisy, p. 139, and 142.
• * 1.38

  Conceits and Whimseys abound most in Men of weak Rea|son; Children, and such as are crack'd in their Understand|standing have most of them; Strength of Reason banishes them, as the Sun does Mists and Vapours. But now the more rational any gracious Person is, by so much more is he fix'd 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 on in a rational Way, Isai. 1. 18. John 19. 9.

  Flavel's Prepa|ration for Sufferings, Chap. 6.
• * 1.39

  If any Man should see, and behold Christ really, immediate|ly, 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. But if they have seen the Lord Jesus as immediately as if here on Earth, yet Capernaum saw him so; nay some of them were Disciples for a Time, and followed him, John 6. And yet the Lord was hid from their Eyes. Nay, all the World shall see him 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 tho' you see the Lord so really, as that you become familiar with him, yet Luke 13. 26. Lord, have we not eat and drank, —and so perish

  . Shepard's Par. of the ten Virgins, P. I. p. 197, 198.
• * 1.40

  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 dropping on them, and his Wounds in his Side; some have seen a great Light shining in the Chamber; some wonderfully affected with their Dreams; some in great Distress have had inward Witness, Thy Sins are forgiven; and hence such Liberty and Joy, that they are ready to leap up and down the Chamber. O adul|terous Generation! This is natural and usual with Men, they would fain see Jesus, and have him present to give them Peace; and hence Papists have his Images.—Wo to them that have no other manifested Christ, but such an one

  . Shepard's Par. of the ten Virgins, P. I. p. 198.
• * 1.41

  Consider how difficult, yea and impossible it is to determine that such a Voice, Vision or Revelation is of God, and that Satan cannot feign or counterfeit it; seeing he hath left no certain Marks by which we may distinguish one Spirit from another

  . Flavel's Causes and Cures of mental Errors, Cause 14.
• * 1.42

  There is a remarkable Passage of Mr. John Smith, in his Dis|course on the Shortness of a Pharisaic Righteousness, p. 370, 371, of his Select Discourses, describing that Sort of Religion which is built on such a Foundation as I am here speaking of. I can|not forbear transcribing the whole of it. Speaking of a Sort of Christians, whose Life is nothing but a strong Energy of Fancy, he says,

  Least their Religion might too grosly discover it self to be nothing else but a Piece of Art, there may be sometimes such extraordinary Motions stirred up within them, which may prevent all their own Thoughts, that they may seem to be a true Operation of the divine Life; when yet all this is nothing else but the Energy of their own Self-Love, touch'd with some fleshly Apprehensions of divine Things, and ex|cited by them. There are such Things in our christian Re|ligion, when a carnal, unhallowed Mind takes the Chair, and gets the expounding of them, may seem very delicious to the fleshly Appetites of Men; some Doctrines and Notions of free Grace and Justification, the magnificent Titles of Sons of God and Heirs of Heaven, ever flowing Streams of Joy and Pleasure that blessed Souls shall swim in to all Eter|nity, a glorious Paradise in the World to come, always spring|ing up with well-scented and fragrant Beauties, a new Jeru|salem paved with Gold, and bespangled with Stars, compre|hending in its vast Circuit such numberless Varieties, that a busy Curiosity may spend it self about to all Eternity. I doubt not but that sometimes the most fleshly and earthly Men, that fly in their Ambition to the Pomp of this World, may be so ravished with the Conceits of such Things as these, that they may seem to be made Partakers of the Powers of the World to come. I doubt not but that they might be much exalted with them, as the Souls of crazed or distracted Persons seem to be sometimes, when their Fancies play with those quick and nimble Spirits, which a distemper'd Frame of Body, and unnatural Heat in their Heads, beget within them. Thus may these blazing Comets rise up above the Moon, and climb higher than the Sun; which yet, be|cause they have no solid Consistence of their own, and are of a base and earthly Alloy, will soon vanish and fall down again, being only born up by an external Force. They may seem to themselves to have attained higher than those noble Christians, that are gently moved by the natural Force of true Goodness: They seem be pleniores Deo, [i. e. more full of God] than those that are really informed and actua|ted by the divine Spirit, and do move on steadily and con|stantly in the Way towards Heaven. As the Seed that was sown in stony Ground, grew up, and lengthen'd out it's Blade faster, than that which was sown in the good and fruitful Soil. And as the Motions of our Sense and Fancy and Passions, while our Souls are in this mortal Condition, sank down deeply into the Body, are many Times more vigorous, and make stronger Impressions upon us, than those of the higher Powers of the Soul, which are more subtil, and remote from these mixt animal Perceptions: That Devotion which is there seated, may seem to have more Energy and Life in it, than that which gently, and with a more delicate Kind of Touch spreads it self upon the Understanding, and from thence mildly derives it self thro' our Wills and Affections. But however, the former may be more boisterous for a Time, yet this is of a more consistent, spermatical and thriving Na|ture. For that proceeding indeed from nothing but a sen|sual and fleshly Apprehension of God and true Happiness, is but of a slitting & fading Nature; and as the sensible Powers and Faculties grow more languid, or the Sun of divine Light shines more brightly upon us, these earthly Devotions, like our culinary Fires, will abate their Heat and Fervour. But a true celestial Warmth will never be extinguish'd, because it is of an immortal Nature; and being once seated vitally in the Souls of Men, it will regulate and order all the Mo|tions of it in a due Manner; as the natural Heat, radicated in the Hearts of living Creatures, hath the Dominion and Oeconomy of the whole Body under it. True Religion is no Piece of Artifice; it is no boiling up of our imaginative Powers, nor the glowing Heats of Passion; tho' these are too often mistaken for it, when in our Jugglings in Religion we cast a Mist before our own Eyes: But it is a new Nature, informing the Souls of Men; it is a godlike Frame of Spirit, discovering it self most of all in serene and clear Minds, in deep Humility, Meekness, Self-denial, universal Love to God and all true Goodness, without Partiality, and without Hy|pocrisy, whereby we are taught to know God, and knowing him to love him, and conform our selves as much as may be to all that Perfection which shines in him.
• * 1.43

  Mr. Stoddard, in his Guide to Christ, p. 8. says, that

  some|times Men, after they have been in Trouble a while, have some Promises come to 'em, with a great deal of Refreshing; and they hope God has accepted them:

  And says, that

  In this Case, the Minister may tell them, that God never gives a Faith of Assurance, before he gives a Faith of De|pendance; for he never manifest•• his 〈◊〉〈◊〉 'till Men are in a State of Favour and Reconciliation, which is by Faith of Dependance. When Men have comfortable Scriptures come to them, they are apt to take them as Tokens of God's Love; but Men m••••t be brought into Christ, by accepting the Offer of the Gospel, before they are fit for such Mani|festations. God's Method is, first to make the Soul accept of the Offers of Grace, and then to manifest 〈◊〉〈◊〉 good 〈◊〉〈◊〉 unto him.

  And 〈◊〉〈◊〉 speaking of them

  that seem to be brought to be as God's Fo••t, and give an Account of their 〈◊〉〈◊〉 with Christ, and that God has revealed Christ to them. And drawn their Hearts to him, and that they do ac|cept of Christ,

  he says,

  In this Case it is best to examine whether by that Light that was given him, he saw Christ and Salvation offered to him, or whether he saw that God loved him, or pardon'd him: For the Offer of Grace and our Acceptance 〈◊〉〈◊〉 before Pardon, and therefore, much more before the Knowledge of it.

  〈◊〉〈◊〉. Shepard, in his Parable of the ten Virgins, Part II p. 15. Says, That

  Grace and the Love of Christ ( the fairest Colours un|der the Sun ) may be pretended; But if you shall receive, under this Appearance, that God witnesseth his Love, first by an absolute Promise, take heed there; for under this Appearance, yo may as well bring in immediate Revelations, and from thence come to forsake the Scriptures.

  And in Part I. P. 86. he says,

  Is Christ yours? Yes, I see it. How? By any Word or Prom se! No: this is Delusion.

  And p. 136. Speaking of them that have no solid Ground of Peace, he reckons,

  Those that content themselves with the Revelation of the Lord's Love, without the Sight of any Work, or not looking to it.

  And says presently after,

  The Testimony of the Spirit does not make a Man more a Christian, but only evidenceth it; as 'tis the Nature of a Witness, not to make a Thing to be true, but to clear and evidence it.

  And p. 140. Speaking of them that say they have the Witness of the Spirit, that makes a Difference between them and Hypocrites, He says,

  The Witness of the Spirit makes not the first Difference: for first a 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 Lie.
• * 1.44

  Mr. Shepard, in his Sound Believer, p. 159. of the late Impres|sion at Boston, says

  Embrace in thy Bosom, not only some few Promises, but all.

  And then he asks the 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 em|braces it as spoken unto him, he may then take any particu|lar Promise boldly. My Meaning is, when a Christian takes ••old, and wrestles with God for the Accomplishment of all the Promises of the New Testament, when he sets all the Commands before him, as a Compass and Guide to walk af|ter, when he applies all the Threatnings to drive him nearer unto Christ the End of them. This no Hypocrite can do; this the Saints shall do; and by this they may know when the Lord speaks in particular unto them.
• * 1.45

  Some Christians have rested with a Work without Christ, which is abominable: But after a Man is in Christ, not to judge by the Work, is first not to judge from a Word. For tho' there is a Word, which may give a Man a Dependance on Christ, without feeling any Work, nay when he feels none, as absolute Promises; yet no Word giving Assurance, but that which is made to some Work; He that believeth, or is poor in Spirit, &c. 'Till that Work is seen, has no Assurance from that Promise.

  Shepard's Parable of the ten Virgins. Part I. P. 86.

  If God should tell a Saint that he has Grace, he might know it by believing the Word of God: But it is not in this Way that godly Men do know that they have Grace; it is not revealed in the Word, and the Spirit of God doth not testify it to particular Persons.

  Stoddard's Nature of saving Conver|sion, p. 84, 85.
• * 1.46

  The late venerable Stoddard in his younger Time, falling in with the Opinion of some others, receiv'd this Notion of the Witness of the Spirit, by way of immediate Suggestion; but in the latter Part of his Life, when he had more thoroughly weighed Things, and had more Experience, he entirely rejected it; as appears by his Treatise of the Nature of saving Conversion, p. 84.

  The Spirit of God doth not testify to particular Persons, that they are godly. Some think that the Spirit of God doth testify it to some; and they ground it on Rom. 8. 16. The Spirit it self heareth Witness with our Spirit, that we are the Children of God. They think the Spirit reveals it by giving on inward Testimony to it; and some godly Men think they have had Experience of it: But they may easily mistake; when the Spirit of God doth eminently stir up a Spirit of Faith, and sheds abroad the Love of God in the Heart, it is easy to mis|take it for a Testimony. And that is not the Meaning of Paul's Words. The Spirit reveals Things to us, by open|ing our Eyes to see what is revealed in the Word; but the Spirit doth not reveal new Truths, not revealed in the Word. The Spirit discovers the Grace of God in Christ, and thereby draws forth special Actings of Faith and Love, which are evi|dential; but it doth not work in Way of Testimony. If God do but help us to receive the Revelations in the Word, we shall have Comfort enough without new Revelations

  .
• * 1.47

  See Chambers's Dictionary, under the Word 〈◊〉〈◊〉.
• * 1.48

  Mr. Shepard is abundant in an 〈◊〉〈◊〉 against the Notion of Men's knowing their 〈◊〉〈◊〉 Estate by an immediate Witness of the Spi|rit, without judging by any Effect or Work of the Spirit wro't on the 〈◊〉〈◊〉, is an Evidence and Proof that Persons are the Children of God. Part I. p. 134.

  Knewing your Election of God. How 〈◊〉〈◊〉 Immediately Some Divines think 〈◊〉〈◊〉 see it not 〈◊〉〈◊〉, and that it's peculiar to God so to do; 〈◊◊〉〈◊◊〉 〈◊〉〈◊〉 for 〈◊〉〈◊〉 Word came in Power, and in much 〈◊〉〈◊〉 to 〈…〉〈…〉 for God, to turn you from 〈◊〉〈◊〉 unto God, &c

  . Again in the same Page

  It's Heaven to 〈◊◊〉〈◊◊〉 in every Command; it's Death to depart from any Command. Hereby know we that we are in 〈◊〉〈◊〉. If it 〈◊◊〉〈◊◊〉 to ask of the Angels, how they know they are not Devil, they would answer, the Lord's Will 〈◊◊〉〈◊◊〉. So 〈…〉〈…〉 know you have not the Nature of Devils, 〈◊◊〉〈◊◊〉 in a State of Devils, bound there 'till the Judgment or 〈…〉〈…〉 Because God hath changed our 〈◊〉〈◊〉 Nature, 〈…〉〈…〉 Wills like unto his glorious Will

  . And p. 135.

  The Major is the Word, the Miner Experience, and the 〈◊〉〈◊〉 the Lord's Spirit's Work, quickening your Spirits to it. Now, say some, how do you know this? Thus you may be mistaken; for many have been deceived thus. Grant that; and shall a Child not take Bread when it's given him, tho' Dogs snatch at it

  . And p. 137.

  If you look to a Spirit without a Work, whilst you do seek Consolation, you cannot avoid the Condemnation of the Word. You say the Spirit has spoken Peace to you; but do you love Christ? I look not to that; but to the Spirit. Why, the Word saith, He that loves him not, let him be Ana|thema. So, is the League between your Sins and your Souls broken? Ans. I look not to that. Why, John saith, He that committeth Sin is of the Devil. Are you new Creatures? I look not to that. Why, the Word saith, unless you be born again, you cannot enter into the Kingdom of God

  . Page 176, 177.

  A Man saith, I have Christ; and so have not they. I ask, where is the Spirit? You have the Deed, where is the Seal? You have the Testator; where is the Executor? The Spirit in you? Yes, I have it; it has witnessed Christ is mine. Ans. It has witnessed; but what has it wrought? Where is the Power of his Death, killing thy Lusts? Where is the Life of the Spirit of Jesus in you? Where is the Oil in your Vessel? Truly I look for the Bridegroom; but I regard not that; neither are others to regard it, in Way of Evidence. Then I say the chief Evidence is destroyed in the Churches. I have known many that have had Assurances; yet never saw them prove right, 'till it witnessed this was here. What should be the Causes of this, and that Men should make Blusters in the Churches because of this, as tho' it was building on Works? In several Men they are several. 1. An Aptness to out-run the Truth, and to fall from one Extream to another—. 2. The Apostacy of eminent Pro|fessors, who have been deceived in their evidencing thus.—3. Corrupt Experience.—4. A Heart that never felt the Bitterness and Bondage of Sin, as the greatest Evil

  . Page 215, 216.

  The Peace, and Joy, and Assurance of that Glory, which Eye never saw, in the Saints, 'tis from the Witness of the Spirit of Glory; not only because that God in their God, but because they are his People. 'Tis I say from the Wit|ness of God in his Word; not from themselves, nor from Man only, that they approve me; nor from Dreams, and diabolical Breathings; but from the Spirit of God; he brings Tidings of it; and from such a Spirit (that you may know it) that not only shews you God is your God, and so you re|joice, because of this; for thus 'tis with many a carnal Heart, and he hath Peace, being in Horror, from this, the Lord loves me; but he makes you to rejoice, because you are the Lord's People, because he hath changed your Heart: Now the Peace is found, and Joy is right: And here I would try the Peace of any Man

  . Part II. P. 168, 169.

  All the 〈◊〉〈◊〉 of the Promises, as Heirs that have Legacies left them, they go to the Will of the deceased Father; and that Comforts, that they hold to, that is sure; such an one shall have it, if his Name be there. But if one shall say, such a One hath pro|mised me such Lands; is it in his Will? No; but since he died, as I was taking a Pipe, he came to me: Oh be not deceived!

  Again in his Sound Believer there is a long Discourse of Sanctifica|tion as the chief Evidence of Justification from p. 221, for many Pages following, I shall transcribe but a very small Part of it.

  Tell me, how you will know that you are justified. You will say, by the Testimony of the Spirit. And cannot the same Spirit shine upon your Graces, and witness that you are sanctified, as well? 1 John 4. 13, 24. 1 Cor. 2. 12. Can the Spirit make the one clear to you, and not the other? Oh Beloved, it is a sad Thing, to hear such Questions and such cold Answers also, that Sanctification possibly may be an Evidence. May be! Is it not certain? 〈◊〉〈◊〉 to deny it, is as bad as to affirm that God's own Promises of Favour are not true Evidences thereof, and consequently that they are Lies and Untruths

  .

  Mr. Flavel also much opposes this Notion of the Witness of the Spirit by immediate Revelation. Sacramental Me|ditations, Med. 4. speaking of the Sealing of the Spirit, he says,

  In Sealing the Believer, he doth not make use of an audible Voice, nor the Ministry of Angels, nor immediate and extraordinary Revelations; but he makes use of his own Graces, implanted in our Hearts, and his own Promises, written in the Scripture: And in this Method, he usually brings the doubting trembling Heart of a Believer to Rest and Comfort

  . Again, Ibid.

  Assurance is produced in our Souls by the reflexive Acts of Faith: The Spirit helps us to reflect upon what hath been done by him formerly upon our Hearts; hereby we know that we know him, 1 John 2. 3. To know that we know, is a reflex Act. Now it is impossible there should be a reflex, before there hath been a direct Act. No Man can have the Evidence of his Faith, before the Ha|bit is insused, and the vital Act perform'd. The Object Matter, to which the Spirit seals, is his own sanctifying Ope|ration

  . Afterwards, Ibid. he says,

  Immediate Ways of the Spirit's Sealing are ceased. No Man may now expect, by any new Revelation, or Sign from Heaven, by any Voice, or extraordinary Inspiration, to have his Salvation seal'd; but must expect that Mercy in God's ordinary Way and Me|thod, searching the Scriptures examining our own Hearts, and waiting on the Lord in Prayer. The learned Gerson gives an Instance of one that had been long upon the Borders of Despair, and at last sweetly assured and settled: He an|swered, Non ex nova aliqua Revelatione; not by any new Revelation, but by subjecting my Understanding to, and comparing my Heart with the written Word. And Mr. Roberts, in his Treatise of the Covenants, speaks of another, that so vehemently panted after the Sealings and Assurance of the Love of God to his Soul, that for a long Time he ear|nestly desired some Voice from Heaven; and sometimes, walking in the solitary Fields, earnestly desired some mira|culous Voice from the Trees or Stones there. This was denied him; but in Time, a better was afforded▪ in a scrip|tural Way

  . Again, Ibid.

  This Method of Sealing, is beyond all other Methods in the World. For in miraculous Voices and Inspirations, 'tis possible there many subesse falsum, be found some Cheat, or Impostures of the Devil; but the Spirit's Witness in the Heart, suitable to the Revelation in the Scripture, cannot deceive us

  .
• * 1.49

  After a Man is in Christ, not to judge by the Work, is not to judge by the Spirit. For the Apostle makes the Earnest of the Spirit to be the Seal. Now Earnest is Part of the Money bargain'd 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 his at all. Oh therefore, do not look for a Spi|rit, without a Word to reveal, nor a Word to reveal with|out seeing and feeling of some Work first. I thank the Lord, I do but Pity those that think otherwise. If a Sheep of Christ, Oh, wander not

  . Shepard's Parable, P. I. p. 86.
• * 1.50

  There is a natural Love to Christ, as to one that doth thee Good, and for thine own Ends; and spiritual, for himself, whereby the Lord only is exalted

  . Shepard's Parable of the ten Virgins, P. I. p. 25.
• * 1.51

  There is a Seeing of Christ after a Man believes, which is Christ in his Love, &c. But I speak of that first Sight of him that preceeds the second Act of Faith; and 'tis an intuitive, or real Sight of him, as he is in his Glory.

  Shepard's Pa|rable of the ten Virgins, Part I. p. 74.
• * 1.52

  Dr. Owen, on THE SPIRIT, p. 199. speaking of a common Work of the Spirit, says,

  The Effects of this Work on the Mind, which is the first Subject affected with it, proceeds not so far, as to give it Delight, Complacency and Satisfac|tion in the lovely spiritual Nature and Excellencies of the Things revealed unto it. The true Nature of saving Illu|mination consists in this, that it gives the Mind 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; Rom. 6. 17. Chap. 12. 2. 1 Cor. 2. 13, 14. 2 Cor. 3. 18. Chap. 4. 6. This, the Work we have insisted on, reacheth not unto. For notwithstanding any Discovery that is made therein of spiritual Things unto the Mind, it finds not an immediate, direct, spiritual Excel|lency in them; but only with Respect unto some Benefit or Advantage, which is to be attained by Means thereof. It will not give such a spiritual Insight into the Mystery of God's Grace by Jesus Christ, called his Glory shining in the Face of Christ, 2 Cor. 4. 6. as that the Soul, in its first direct View of it, should, for what it is in itself, admire it, delight in it, approve it, and find spiritual Solace, with Refreshment, in it. But such a Light, such a Knowledge, it communicates, as that a Man may like it well in its Effects, as a Way of Mercy and Salvation.
• * 1.53

  To the right closing with Christ's Person, this is also requi|red, to taste the Bitterness of Sin, as the greatest Evil: Else a Man will never close with Christ, for his Holiness in him, and from him, as the greatest Good. For we told you, that that is the right Closing with Christ for himself, when it is for his Holiness. For ask a whorish Heart, what Beauty he sees in the Person of Christ; he will, after he has looked o|ver his Kingdom, his Righteousness, all his Works, see a Beauty in 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 Holiness, which is in him to make him holy too. As in Marriage, it is the personal Beauty draws the Heart. And hence I have thought it Reason, that he that loves the Brethren for a little Grace, will love Christ much more

  . Shepard's Parable, P. I. p. 84.
• * 1.54

  Many that have had mighty strong Affections at first Con|version, afterwards become dry, and wither, and consume, and pine, and die away: And now their Hypocrisy is mani|fest; if not to all the World, by open Prophaneness; yet to the discerning Eye of living Christians, by the formal, barren, unfavoury, unfruitful Heart and Course; because they never had Light to Conviction enough as yet.—'Tis strange to see some People carried with mighty Affection against Sin and Hell, and after Christ. And what is the Hell you Fear? A dreadful Place. What is Christ? They scarce know so much as Devils do; but that is all. Oh truth them not! Many Love, and these will ••all away to some Lust, or Opi|nion, or Pride, or World; and the Reason is, they never had Light enough, John 5. 35. John was a burning and shining Light, and they did joy in him for a Season; yet glorious as it was, they saw not Christ by it, especially not with divine Light. Its rare to see Christians full both of Light and Affec|tion. And therefore consider of this; many a Man has been well brought up, and is of a sweet loving Nature, mild and gentle, and harmless, likes and loves the best Things, and his Meaning, and Mind, and Heart is good, and has more in Heart than is Shew; and so hopes all shall go well with him. I say there may lie greatest Hypocrisy under greatest Affections; especially if they want Light. You shall be hardened in your Hypocrisy by them. I never liked violent Affections and Pangs, but only such as were drop'd in by Light; because those come from an external Principle, and last not, but these do. Men are not affrighted by the Light of the Sun, tho' clearer than the Lightning,

  Shepard's Parable Part I. p. 146.
• * 1.55

  Take Heed of contenting your selves with every Kind of Knowledge. Do not worship every Image of your own Heads: especially you that fall short of Truth, or the Knowledge 〈◊〉〈◊〉 it. For when you have some, there may be yet that want|ing, which may make you sincere. There are many Men of great Knowledge, able to teach themselves, and others too; and yet their Hearts are unfound. How comes this to pass? Is it because they have so much Light? No; but be|cause they want much. And therefore content not your selves with every Knowledge. There is some Knowledge which Men have by the Light of Nature, (which leaves them without Excuse) from the Book of Creation; some by Power of Education; some by the Light of the Law, where|by Men know their Sin and Evils; some by the Letter or the Gospel; and so Men may know much, and speak well; and so in seeing, see not; some by the Spirit, and may see much, so as to prophecy in Christ's Name, and yet bid de|part; Matth. 7. Now there is a Light of Glory, whereby the Elect see Things in another Manner: To tell you how, they cannot: It's the Beginning of Light in Heaven: And the same Spirit that fills Christ, filling their Minds, that they know, by this anointing, all Things: Which if ever you have, you must become Babes and Fools in your own Eyes. God will never write his Law in your Minds, 'till all the Scribblings of it are blotted out. Account all your Know|ledge Loss for the Gaining of this. 'Tis sad to see many a Man pleasing himself in his own dreaming Delusions; yet the poor Creature in seeing, secs not; which is God's heavy Curse upon Men under greatest Means, and which lays all waste and desolate.

  Shepard's Parable, Part I. p. 147.
• * 1.56

  Calvin, in his Institutions, Book I. Chap. ix. § 1. says,

  It is not the Office of the Spirit that is promised us, to make new and before unheard of Revelations, or to coin some new Kind of Doctrine, 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 the Gospel.

  And in the same Place he speaks of some, that in those Days maintain'd the contrary Notion, pretending to be immediately led by the Spirit, as Persons that were governed by a most haughty Self-conceit; and not so properly to be looked upon as only labouring under a Mistake, as driven by a Sort of raving Madness.
• * 1.57

  Chambers's Dictionary, under the Word TASTE.
• * 1.58

  The Imagination is that Room of the Soul, wherein the De|vil doth often appear. Indeed (to speak exactly) the Devil hath no efficient Power over the rational Part of a Man: He cannot change the Will; he cannot alter the Heart of a Man. So that the utmost he can do, in tempting a Man to Sin, is by Swasion and Suggestion only. But then how doth the Devil do this? Even by working upon the Imagination. He observeth the Temper, and bodily Constitution of a Man; and thereupon suggests to his Fancy, and injects his 〈◊〉〈◊〉 Darts thereinto, by which the Mind and Will come to be wrought upon. The Devil then, tho' he hath no imperious Efficacy over thy Will, yet because he can thus stir and move thy Imagination, and thou being naturally destitute of Grace, canst not withstand these Suggestions; hence it is that any Sin in thy Imagination, tho' but in the outward Works of the Soul, yet doth quickly lay hold on all. And indeed, by this Means do arise those horrible Delusions, that are in many erroneous Ways of Religion: All is because their Imaginations are corrupted. Yea, how often are these diabolical Delusions of the Imagination, taken for the gracious Operations of God's Spirit?—it is from hence that many have pretended to Enthusiams;—They leave the Scriptures, and wholly attend to what they perceive and feel within them.

  Burgess on original Sin, p. 369. The great T••••••••••ine, speaking on that Question, What is the Power of Angels, says,

  As to Bodies, there is no Doubt▪ but that they 〈…〉〈…〉 a great deal upon all Sorts of elementary and sub|lunary Bodies, to move them locally, and variously to agitate them. 'Tis also certain, that they can act upon the exter|nal and internal Senses, to excite them, or to bind them. But▪ as to the rational Soul it self, they can do nothing im|mediately upon that; for to God alone, who knows and searches the Hearts, and who has them in his Hands, does it also appertain to bow and move them whethersoever he will. But Angels can act upon the rational Soul, only mediately, by Imaginations.

  Theolog. Elench. Loc. VII Quest. 7.
• * 1.59

  Calvin in his Institutions, Book II. Chap. 2. § 11. says,

  I was always exceedingly pleased with that Saying of Chrysostom, The Foundation of our Philosophy is Humility,

  and yet more pleased with that of Augustine,

  As, says he, the Rhoto|rician, being asked, what was the first Thing in the Rules of Eloquence, he answered, Pronunciation; what was the se|cond, Pronunciation; what was the third, still be answered, Pronunciation. So if you should ask me concerning the Pre|cepts of the christian Religion, I would answer, firstly, se|condly, and thirdly, and forever, Humility.
• * 1.60

  Albeit the Pythagoreans were thus famous for Judoic mysterious

  Wisdom, and many moral, as well as natural Accomplish|ments; yet were they not exempted from Boasting and Pride. Which was indeed a Vice most epidemick, and as it were congenial, among all the Philosophers; but in a more parti|cular Manner, among the Pythagoreans. So Hernius Hist. Philosoph. L. 3. Chap. 11. The ••anners of the Pythagoreans were not free from Boasting. They were all 〈◊〉〈◊〉 such as abounded in the Sense and Commendation of their own Ex|cellencies, and boasting even almost to the Degree of Immodesty and Impudence, as great Heinsius ad Horat. has rightly observed. Thus indeed does proud Nature delight to walk in the Sparks of it's own Fire. And altho' many of these old Philosophers could, by the Strength of their own Lights and Heats, toge|ther with some common Elevations and Raisures of Spirit, (paradventure from a more than ordinary, tho' not special and saving Assistance of the Spirit) abandon many grosser Vices; yet they were all deeply immersed in that miserable cursed Abyss of spiritual Pride: so that all their natural and moral & philosophic Attainments, did feed, nourish, strengthen, and render most inveterate, this Hell-bred Pest of their Hearts. Yea those of them that seem'd most modest, as the Academicks, who posess'd they knew nothing, and the Cy|nicks, who greatly decried, both in Words and Habits, the Pride of others, yet even they abounded in the most notorious and visible Pride. So connatural and morally essential to cor|rupt Nature, is this envenom'd Root, Fountain and Plague of spiritual Pride: Especially where there is any natural, moral or philosophic Excellence to feed the same. Whence Austin rightly judged all these philosophic Vertues, to be but splended Sins.

  Gale Court of the Gentiles, Part II. B. II. Chap. 10. § 17.
• * 1.61

  Take not every Opinion and Doctrine from Men or Angels, that bears a fair Shew of advancing Christ; for they may be but the Fruits of evangelical Hypocrisy and Deceit; that be|ing received themselves, may deceive others too; Matth. 7. 15. Beware of them, that came in Sheep's Cloathing; in the In|nocency, Purity and Meekness of Christ and his People, but inwardly are Wolves, proud, cruel, censorious, speaking Evil of what they know not. By their Fruits you shall know them. Do not think beloved, that Satan will not seek to send De|lusions among us. And do you think these Delusions will come out of the popish Pack, whose Inventions smell above Ground here? No, he must come, and will come with more evangelical, fine-spun Devices. It's a Rule observed amongst Jesuits, at this Day, if they would conquer Religion by Sub|tilty, never oppose Religion with a cross Religion; but set it against itself: So oppose the Gospel by the Gospel. And look, as Churches pleading for Works, had new invented de|vised Works; so when Faith is preached, Men will have their new Inventions of Faith. I speak not this against the Doctrine of Faith, where it is preached; but am glad of it: Nor that I would have Men content themselves with every Form of Faith; for I believe that most men's Faith needs confirming or trying. But I speak to prevent Danger on that Hand.

  Shepard's Parable Part I. p. 122.
• * 1.62

  There be two Things wherein it appears that a Man has only common Gifts, and no inward Principle; 1. These Gifts ever puff up, and make a Man something in his own Eyes, as the Cortnihian Knowledge did; and many a private Man thinks himself fit to be a Minister

  . Shepard's Parable, Part I. p. 181, 182.
• * 1.63

  Calvin, in his Institutions, B. 3. Chap. 12. § 7. speaking of this Pharisee, observes,

  That in his outward Confession he acknowledges that the Righteousness that he has is the Gift of God: But (says he) because he trusts that he is Righteous, he goes away out of the Presence of God, unacceptable and odious

  .
• * 1.64

  Luther, as his Words are cited by Rutherford, in his Display of the spiritual Antichrist, p. 143, 144. says thus,

  So is the Life of a Christian, that he that has begun, seems to himself to have nothing; but strives and presses forward, that he may apprehend. Whence Paul says, I count not my self to have ap|prehended. For indeed nothing is more pernicious to a Belie|ver, than that Presumption, that he has already apprehended, and has no further Need of seeking. Hence also many fall back, and pine away in spiritual Security and Slothfulness. So Bernard says, To stand still in God's Way, is to go back. Wherefore this remains to him that has begun to be a Chris|tian, 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 his Beginnings. Therefore he is not a Christian, that is a Chris|tian, that is, He that thinks himself a finished Christian, and is not sensible how he falls short. We reach after Heaven, but are not in Heaven. Woe to him that is wholly renewed that is, that thinks himself to be so. That Man, without Doubt, has never so much as begun to be renewed, nor did he ever taste what it is to be a Christian.
• * 1.65

  It is an Observation of Mr. Jones, in his excellent Treatise of the Canon of the new Testament, that the Evangelist Mark, who was the Companion of St. Peter, and is supposed to have writ|ten his Gospel under the Direction of that Apostle: when he mentions Peter's Repentance after his denying his Master, he don't use such strong Terms to set it forth as the other Evange|lists, He only uses these Words, When he thought thereon he wept, Mark 15. 72. whereas the other Evangelists say thus. He went out and wept bitterly, Math. 26. 75. Luke 22. 62.
• * 1.66

  This Spirit ever keeps a Man poor and vile in his own Eyes, and empty.—When the Man hath got some Knowledge, and can discourse 〈◊〉〈◊〉 well, and hath some Tastes of the heavenly Gift, some sweet Illapses of Grace, and so his Con|science is pretty well 〈◊〉〈◊〉. And if he hath got some Answer to his Prayers, and hath sweet Affections, he grows full: And having Ease to his Conscience, casts off Sense, and daily groaning under Sin. And hence the Spirit of Prayer dies: He looses his Esteem of God's Ordinances; feels not such Need of 'em; or gets no Good, feels no Life or Power by 'em.—This is the woful Condition of some: But yet they know it not. But now he that is filled with the Spirit, the Lord empties him: And the more, the longer he lives. So that tho' others think he needs not much Grace; yet he accounts himself the poorest.

  Shepard's Parable of ten Virgins. Part II. p. 132.

  After all Fillings, be ever empty, hungry and feeling Need, and praying for more.

  〈◊〉〈◊〉 p. 151.

  Truly Brethren, when I see the Curse of God upon many Chris|tians, that 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 Believers; not only in making them empty, but in keeping them so all their Days.

  Shepard's Sound Believer, the late Edition in Boston, p. 158, 159.
• * 1.67

  I would not judge of the whole Soul's coming to Christ, so much by sudden Pangs, as by an inward Bent. For the whole Soul, in affectionate Expressions and Actions, may be carried to Christ; but being without this Bent, and Change of Affections, is unfound.

  Shepard's Parable, Part I. p. 203.
• * 1.68

  'Tis with the Soul, as with Water; all the Cold may be gone, but the native Principle of Cold remains still. You may remove the burning of Lusts, not the Blackness of Na|ture. Where the Power of Sin lies, Change of Conscience from Security to Terror, Change of Life from Prophaneness to Civility, and Fashions of the World, to escape the Pollutions thereof, Change of Lusts, nay quenching them for a Time: But the Nature is never changed, in the best Hypocrite that ever wa••.

  Shepard's Parable, Part I. p. 194.
• * 1.69

  Do you think the holy Ghost comes on a Man, as on Ba|laam, by immediate acting, and then leaves him; and then he has nothing?

  Shepard's Par. Part I. p. 126.
• * 1.70

  Mr. Shepard, speaking of Hypocrites affecting Applause, says; 'hence Men forsake their Friends, and trample under Foot the Scorns of the World: They have Credit elsewhere. To maintain their Interest in the Love of godly Men, they will suffer much.' Parable of the ten Virgins, Part I. p. 180.
• * 1.71

  These are Hypocrites that believe, but fail in regard of the Use of the Gospel, and of the Lord Jesus. And these we read of, Jude 3. viz. of some Men that did turn Gra••e into Wantonness. For therein appears the exceeding Evil of a Man's Heart, that not only the Law, but also the glorious Gospel of the Lord Jesus, works in him all manner of Un|righteousness. And 'tis too common for Men at the first Work of Conversion, Oh then to cry for Grace and Christ, and afterwards grow Licentious, live and lie in the Breach of the Law, and take their Warrant for their Course from the Gospel.

  Shepard's Parable Part. I. p. 126.

  Again, p. 232. Mr. Shepard speaks of such Hypocrites as those,

  Who like strange Eggs, being put into the same Nest, where honest Men have lived, they have been hatch'd up; and when they are young, keep their Nest, and live by crying and opening their Mouths wide after the Lord and the Food of his Word; but when their Wings are grown, and they have got some Affections, some Knowledge, some Hope of Mercy, and harden'd thereby to fly from God.

  And adds,

  Can that Man be good, whom God's Grace makes worse:

  Again, Part II. p. 167.

  When Men fly to Christ in Times of Peace, that so they may preserve their Sins with greater Peace of Conscience; so that Sin makes 'em fly to Christ, as well as Misery; not that they may destroy and abolish Sin, but that they may be preserved in their Sins with Peace; then Men may be said to apprehend Christ only by a seeming Faith.—Many an Heart secretly saith this, If I can have my Sin, and Peace, and Conscience quiet for the present, and God merciful to pardon it afterward; hence he doth rely (as he saith) only on the Mercy of God in Christ: And now this hardens and blinds him, and makes him secure, and his Faith is Sermon-Proof, nothing stirs him.—And were it not for their Faith they should despair, but this keeps 'em up. And now they think if they have any Trouble of Mind, the De|vil troubles 'em; and so make Christ and Faith Protectors of Sin, not Purifiers from Sin; which is most dreadful; turn|ing Grace to Wantonness, as they did Sacrifice. So these would sin under the Shadow of Christ, because the Shadow is good and sweet, Mich. 3. 11. They had subtil fly Ends in good Duties; for therein may lie a Man's Sin: Yet they lean upon the Lord.—When Money-changers came into the Temple, you have made it a Den of Thieves. Thieves when hunted fly to their Den or Cave, and there they are secure against all Searchers, and Hue-and-cries: So here. But Christ whipped them out. So when Men are pursued with Cries and Fears of Conscience, away to Christ they go as to their Den: Not as Saints to pray and lament out the Life of their Sin there; but to preserve their Sin. This is vile; Will the Lord receive such?
• * 1.72

  Dr. Ames, in his Cases of Conscience, Book III. Chap. iv. speaks of an holy Modesty in the Worship of God, as one Sign of true Humility.
• * 1.73

  Renewed Care and Diligence follows the Sealings of the Spirit. Now is the Soul at the Foot of Christ, as Mary was at the Sepulchre, with Fear and great Joy. He that travels the Road with a rich Treasure about him, is afraid of a Thief in every Bush.

  Flavel's Sacramental Meditations, Medi. 4.
• * 1.74

  If Repentance accompanies Faith, 'tis no Presumption to be|lieve. Many know the Sin; and hence believe in Christ, trust in Christ; and there is an End of their Faith. But what Confession and Sorrow for Sin? What more Love to Christ follows this Faith? Truly none. Nay, their Faith is the Cause why they have none. For they think, if I trust in Christ to forgive me, he will do it; and there is an End of the Business. Verily this Hedge-Faith, this Bramble-Faith, that catches hold on Christ, and pricks and scratches Christ, by more Impenitency, more Contempt of him, is meer Pre|sumption; which shall one Day be burnt up and destroyed by the Fire of God's Jealousy. Fie upon that Faith, that serves only to keep a Man from being tormented before his Time! Your Sins would be your Sorrows, but that your Faith quiets you. But if Faith be accompanied with Repen|tance, Mourning for Sin, more Esteem of God's Grace in Christ; so that nothing breaks thy Heart more than the Thoughts of Christ's unchangeable Love to one so vile, and this Love makes thee love much, and love him the more; as thy Sin increaseth, so thou desirest thy Love's Increase; and now the Stream of thy Thoughts run, how thou mayst live to him that died for thee: This was Mary's Faith, who sat at Christ's Feet weeping, washing them with her Tears, and loving much, because much was forgiven.

  Shepard's Sound Believer. p. 128, 129.

  You shall know godly Sorrow (says Dr. Preston, in his Dis|course on Paul's Conversion) by the Continuance of it: It is constant; but worldly Sorrow is but a Passion of the Mind; it changes, it lasts not. Tho' for the present it may be violent and strong, and work much outwardly; yet it comes but by Fits, and continues not: like a Land Flood, which violently, for the present, overflows the Banks; but it will away again; it is not always thus. But godly Sorrow is like a Spring, that still keeps his Running both Winter and Summer, Wet and Dry, in Heat and Cold, early and late. So this godly Sorrow is the same in a regenerate Man still; take him when you will, he is still sorrowing for Sin. This godly Sorrow stands like the Centre of the Earth, which removes not, but still remains.

  I am perswaded, many a Man's Heart is kept from break|ing and mourning, because of this. He saith (it may be) that he is a vile Sinner; but I trust in Christ, &c. If they do go to Christ to destroy their Sin, this makes 'em more se|cure in their Sin. For (say they) I cannot help it, and Christ must do all. Whereas Faith makes the Soul mourn after the Lord the more.

  Shep. Parable of the ten Virgins, Part II. P. 168.
• * 1.75

  Dr. Owen (on the Spirit, Book III. Chap. ii. § 18.) speak|ing of a common Work of the Spirit, says,

  This Work o|perates greatly on the Affections: we have given Instances, in Fear, Sorrow, Joy, and Delight, about spiritual 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 fix them. And 2dly, It doth not fill them. 1. It is required that our Affections be fixed on heavenly and spiritual Things: And true Grace will effect it; Col. 3. 1, 2. If ye be risen with Christ, seek those Things which are above, where Christ sitteth on the right Hand of God. Set your Affections on Things above. The Joys, the Fears, the Hopes, the Sorrows, with Reference un|to spiritual and eternal Things, which the Work before-men|tioned doth produce, are evanid, uncertain, unstable, not only as to the Degrees, but as to the very Being of them. Sometimes they are as a River ready to overflow it's Banks, Men cannot but be pouring them out on all Occasions; and sometimes as Waters that fail, no Drop comes from them. Sometimes they are hot, and sometimes cold; sometimes up, and sometimes down; sometimes all Heaven, and sometimes all World; without Equality, without Stability. But true Grace fixeth the Affections on spiritual Things. As to the Degrees of their Exercise, there may be, and is in them a great Variety, according as they may be excited, aided, as|sisted by Grace and the Means of it; or obstructed and im|peded, by the Interposition of Temptations and Diversions. But the constant Bent and Inclination of renewed Affections, is unto spiritual Things; as the Scripture every where testi|fieth, and as Experience doth confirm.

  There is (says Dr. Presion) 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; and they become as those high Waves, which at last fall level with the other Waters. If a Man should profer th••e great Kindnesses; and thou shouldst afterwards come to him to make use of him, and he should look strangely upon thee, as if he were never acquainted with thee; How wouldst thou esteem of such Love? If we are now on, now off, in our Love, God will not esteem of such Love.

  Dis|course on the divine Love of Christ.

  Mr. Flavel, speaking of these changeable Professors, says, These Professors 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 deceive God. They want that Ballast and Establishment in themselves, that would have kept them tite and steady.

  Touchstone of Sin|cerity, Chap. II. § 2.
• * 1.76

  The Lord is neglected secretly, yet honoured openly; be|cause there is no Wind in their Chambers to blow their Sails; and therefore there they stand still. Hence many Men keep their Profession, when they loose their Affection. They have by the one a Name to live, (and that is enough) tho' 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 Fire, and hence having no Principle of Life within, soon grow dead. This is the Water that turns a Pharisee's Mill.

  Shepard's Par. Part I. p. 180.

  The Hypocrite (says Mr. Flavel) is not for the Closet, but the Synagogue; Matth. 6. 5, 6. 'Tis not his Meat and Drink to retire from the Clamour of the World, to enjoy God in Secret.

  Touchstone of Sincerity, Chap. VII. § 2.

  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 well as in the Pre|sence of Lookers on; in Secret, as well, yea more than in Publick;

  alledging Phil. 2. 12. And Matth. 6. 6.
• * 1.77

  Mr. Flavel, in reckoning up those Things, wherein the Sorrow of Saints is distinguished from the Sorrow of Hypocrites, about their Sins, says,

  Their Troubles for Sin are more private and silent Troubles than others are; their Sore runs in the Night.

  Touchstone of Sincerity, Chap. VI. § v.
• * 1.78

  Truly there is no Work of Christ that's right (says Mr. She|pard) but it carries the Soul to long for more of it.

  Par. of the ten Virgins, Part I. p. 136.

  And again,

  There is in true Grace an infinite Circle: A Man by thirsting receives, and receiving thirsts for more. But hence the Spirit is not poured out abundantly on Churches; because Men shut it out, by shutting in, and contenting them|selves with their common Graces and Gifts; Matth. 7. 29. Examine if it be not so.

  Ibid, p. 182.

  And in p. 210, he says,

  This I say, True Grace as it comforts, so it never fills, but puts an Edge on the Appetite: More of that Grace Lord! Thus Paul, Phil. 3. 13, 14. Thus David; Out of my Poverty I have given, &c. 1 Chron. 29. 3, 17, 18. It's a sure Way never to be deceived in lighter Strokes of the Spirit, to be thankful for any, but to be content with no Measure of it. And this cuts the Thread of Diffe|rence, between a superficial lighter Stroke of the Spirit, and that which is found.
• * 1.79

  It is usual to see a false Heart most diligent in seeking the Lord, when he has been worst, and most careless when 'tis best. Hence many at first Conversion; sought the Lord earnestly: Afterwards Affections and Endeavours die; that now they are as good as the Word can make 'em.—An Hypocrite's last End is to satisfy himself: Hence he has enough. A Saint's is to satisfy Christ: Hence he never has enough.

  Shepard's Parable Part I. p. 157.

  Many a Man, it may be, may say, I have nothing in my self, and all is in Christ; and comfort himself there▪ and so falls 〈◊〉〈◊〉. Hands off! And touch not this Ark, lest the Lord slay thee: A Christ of Clouts would serve your Turn as well.

  Ibid "p. 71.

  An Hypocrite's Light goes out, and grows not. Hence many ancient Standers take all their Comfort from their first Work, and droop when in old Age.

  Ibid p. 77.

  And p. 93, 94. Mr. Shepard, mentioning the Characters of those that have a dead-Hope, says,

  They that content themselves with any Measure of Holiness and Grace, they look not for Christ's Coming and Company. For Saints that do look for him, tho' they have not that Holiness and Grace they would have, yet they rest not satisfied with any Measure; 1 John 3. 3. He that hath this Hope, purifieth himself as he is pure.—The Saints content not themselves with any Dres|sings, 'till made glorious; and so fit for Fellowship with that Spouse.—When a Man leaves not, 'till he gets such a Mea|sure of Faith and Grace, and now when he has got this, con|tents himself with this, as a good Sign that he shall be saved▪ he looks not for Christ. Or when Men are heavily laden with Sin; then close with Christ; and then are comforted, seal'd, and have Joy that fills them; and now the Work is done.—And when Men shall not content themselves with any Measure; but with they had more, if Grace would grow, while they t••ll Clocks and sit idle; and so God must do all; but do not purge themselves, and make Work of it.

  Again, p. 109.

  There is never a Hypocrite living, but closeth with Christ for his own Ends: For he cannot work beyond his Principle. Now when Men have served their own Turns out of another Man, away they go, and keep that which they have. An Hypocrite closeth with Christ, as a Man with a rich Shop: He will not be at Cost to buy all the Shop, but so much as serves his Turn. Commonly Men in Horror, seek so much of Christ as will ease them; and hence profess, and hence seek for so much of Christ as will credit them; and hence their Desires after Christ are soon Satisfied. Appetitus Finis ••••t infinitus.

  W•• to thee that canst paint such a Christ in thy Head, and re|ceive such a Christ into thy Heart, as must be a Pander to your Sloth. The Lord will revenge this Wrong done to his Glory, with greater Sorrows than ever any felt: To make Christ not only Meat and Drink to feed, but Cloaths to co|ver your Sloth.—Why what can we do? What can we do?—Why as the first Adam conveys not only Guilt, but Power; so the Second conveys both Righteousness and Strength.

  Ibid p. 158.

  When the Lord hath given some Light and Affection, and some Comfort, and some Reformation, now a Man grows full here. Saints do for God; and carnal Hearts do something too; but a little fills them, and quiets them, and so damns them. And hence Men at the first Work upon them, are very diligent in the Use of Means; but after that, they be brought to neglect Prayer, sleep out Sermons, and to be careless, Sapless, lifeless.—

  Ibid p. 210.

  It is an Argument of Want of Grace, when a Man ••aith to himself, as the Glutton said to his Soul, Take thy Rest, for thou hast Goods laid up for many Years. So thou hast Repen|tance, and Grace, and Peace enough for many Years: And hence the Soul takes it's Rest, grows sluggish and negligent. Oh, if you die in this Case, this Night thy Soul shall be ta|ken away to Hell.

  Ibid. p. 227.
• * 1.80

  He that pretends to Godliness, and turns aside to crooked Ways, is an Hypocrite: For those that are really godly, do live in a Way of Obedience; Psal. 110. 1, 2, 3. Blessed are the Undefiled in the Way, that walk in the Law of the Lord. They also do no Iniquity. Luke 1. 6. They were both righteous before God, walking in all the Commandments of the Lord blame|less. But such as live in Ways of Sin, are Dissemblers; for all such will be rejected in the Day of Judgment; Matth. ••. 23. Depart from me ye that work Iniquity. The like we have Luke 13. 27. If Men live in a Way of Disobedience, they don't love God; for Love will make Men keep God's Commandments; 1 John 5. 3. Herein is Love, that we keep his Commandments, and his Commandments are not grievous. If Men live in a Way of Disobedience, they have not a Spirit of Faith; for Faith sanctifies Men; Acts 26. 68. Sanctified by Faith that is in me. If Men live in a Way of Disobedience, they are not Christ's Sheep; for his Sheep hear his Voice; John 10. 27. Men that live in a Way of Disobedience are not born of God; 1 John 3. 9. He that is born of God Sinneth no••. Men that live in a Way of Disobedience are the Ser|vants of Sin; John 8. 34. He that committeth Sin is the Ser|vant of Sin.—A Course of external Sin is an Evidence of Hypocrisy; whether it be a Sin of Omission or Commission. If Men live in the Neglect of known Duties, or in the Prac|tice of known Evils, that will be their Condemnation; let the Sin be what it will; let it be Prophaness, Uncleaness, Lying or Injustice.—If Men allow themselves in Malice, Envy, wanton Thoughts, prophane Thoughts, that will con|demn them; though those Corruptions don't break out in any scandalous Way. These Thoughts are an Evidence of a rotten Heart; Tit. 3. 3. We ourselves were sometimes foolish, disobedient, deceived, serving divers Lusts and Pleasures, living in Malice, and Envy, hateful, and hating one another. If a Man allows himself, tho' he thinks he doth not, in Malice and Envy, he is an Hypocrite: Tho' his Conscience disal|lows it, yet if his Heart allows it, he is no Saint.—Some make Pretences to Godliness, whereby they do not only de|ceive others, but (which is a great deal worse) deceive them|selves also: But this will condemn them, that they live in a Course of Sin, and so must go with ungodly Men; Psal. 125. 5. As for such as turn aside unto their crooked Ways, the Lord will lead them forth with the Workers of Iniquity. If there be a gr•••••• Change in a Man's Carriage, and he be reformed in se|veral Particulars, yet if there be one evil Way, the Man is an ungodly Man: where there is Piety there is universal Obe|dience. A Man may have great Infirmities, yet be a godly Man. So it was with Lot, David, and Peter: But if he lives in a Way of Sin, he don't render his Godliness only sus|picious, but it is full Evidence against ••im. Men that are godly have Respect to all God's Commandments; Psal. 119. 6. There be a great many Commands, and if there be one of them that a Man has not Respect unto, he will be put to Shame another Day. If a Man lives in one evil Way, he is not subject to God's Authority: but then he lives in Re|bellion; and that will take off all his Pleas, and at once cut off all his Pretences; and he will be condemned in the Day of Judgment.—One Way of Sin is Exception enough against the Man's Salvation. Tho' the Sin that he lives in be but small: Such Persons won't be guilty of Perjury, Stealing, Drunkenness, Fornication; they look upon them to be hei|nous Things, and they are afraid of them; but they do not much matter it, if they oppress a little in a Bargain, if they commend a Thing too much which they are about to sell, if they break a Promise, if they spend the Sabbath unprofitably, if they neglect secret Prayer, if they talk rud••ly and reproach others; they think these are but small Things: If they can keep clear of great Transgression, they hope that God will not insist upon small Things. But indeed all the Commands of God are established by divine Authority: A small Shot may kill a Man, as well as a Cannon Bullet: A small Leak may sink a Ship. If a Man lives in small Sins, that shews he has no Love to God, no sincere Care to please and honour God. Little Sins are of a damning Nature, as well as great: If they don't deserve so much Punishment as greater, yet they do deserve Damnation. There is a Contempt of God in all Sins; Matth. 5. 19. He that shall break one of the least of these Commands, and shall teach Men so, shall be called the least in the Kingdom of God. Prov. 19. 16. He that keepeth the Commandment, keepeth his own Soul; but he that despiseth his Way, shall die. If a Man says, this is a great Command, and so lays Weight on ▪it, and another is a little Commandment, and so don't regard it, but will allow himself to break it, he is in a perishing Condition.

  Stoddard's Way to know Sin|cerity and Hypocrisy.
• * 1.81

  Deut. 5. 29. Deut. 32. 18, 19, 20. 1 Chron. 28. 9. Psal. 78. 7, 8, 10, 11, 35, 36, 37, 41, 42, 56, &c. Psal. 106. 3, 12, 13, 14, 15. Psal. 125. 4, 5. Prov. 26. 11. Isai. 64. 5. Jer. 17. 13. Ezek. 3. 20. and 18. 24. and 33. 12, 13. Matth. 10. 22. Matth. 13. 4,—8, with Verses 19,—23. Matth. 25. 8. Matth. 24. 12, 13. Luke 9. 62. Chap. 12. 35, &c. Chap. 22. 28. Chap. 17. 32. John 8. 30, 31. Chap: 15. 6, 7, 8, 10, 16. Rom: 2. 7. Chap. 11. 22. Col. 1. 22, 23. Heb. 3. 6, 12, 14. Chap. 6. 11, 12. Chap. 10. 35, &c. James 1. 25. Rev. 2. 13, 26. Chap. 2. 10. 1 Tim. 2: 15. 2 Tim. 4. 4, 5, 6, 7, 8.
• * 1.82

  Gen. 22. 1. Exod. 15. 25. Chap. 16. 4. Deut. 8. 2, 15, 16. Chap. 13. 3: Judges 2. 22. Chap. 3. 1, 4. Job 23. 10. Psal. 66. 10, 11. Ezek. 3. 20. Dan. 12. 10. Zech. 13. 9. Matth. 8. 19, 20. Chap. 18. 21, 22. Luke 1. 35. 1 Cor. 11. 19. 2 Cor. 8. 8. Jan. 1. 12. 1 Pet. 4. 12. 1 John 2. 19. Heb. 11. 17. Rev. 3. 10.
• * 1.83

  One Way of Sin is Exception enough against Men's Salvation, though their Temptations be great. Some Persons delight in Iniquity; they take Pleasure in Rudeness, and intemperate Practices: But there be others, that don't delight in Sin; when they can handsomely avoid it, they don't chuse it; except they be under some great Necessity, they will not do it. They are afraid to sin; they think it is dangerous, and have some Care to avoid it: But sometimes they force them|selves to sin, they are reduced to Difficulties, and can't tell how well to avoid it; it is a dangerous Thing not to do it. If Naaman don't bow himself in the House of Rimmon, the King will be in a Rage with him, take away his Office, it may be take 〈◊〉〈◊〉 his Life, and so he complies; 2 Kings 5. 18.—So 〈◊〉〈◊〉 forced himself to set up the Calves at Dan and Bethel: He thought that if the People went up to Jeru|salem to worship, they would return to Re••o••eam, and kill him; therefore he must think of some Expedient to deliver himself in this Strait; 1 Kings 12. 27, 28.—He was driven by appearing Necessity to take this wicked Course. So the stony Ground Hearers were willing to retain the Pro|fession of the true Religion; but the Case was such, that they thought they could not well do it; Matth. 13. 21. When Tribulation or Persecution ariseth because of the Word, by and by he is ••ffended.—So Achan and Gabazi had singular Op|portunities to get an Estate; if they live twenty Years they are not like to have such an Advantage; and they force themselves to borrow a Point, and break the Law of God. They lay a Necessity on Estate and Liberty and Life, but not upon Obedience. If a Man be willing to serve God in ordi|nary Cases, but excuse himself when there be great Difficul|ties, he is not godly. It is a small Matter to serve God when Men have no Temptation; but Lot was holy in Sodom, Noah was righteous in the old World. Temptations try Men, but they don't force Men to sin: And Grace will establish the Heart in a Day of Temptation. They are blessed that do endure Temptation, Jam. 1. 12. But they are cursed that fall away in a Day of Temptation.

  Stoddard's Way to know Sincerity and Hypocrisy.
• * 1.84

  Hence we learn what Verdict to pass and given in, concerning those Men that decay and fall off from the Lord. They ne|ver had Oil in the Vessel; never had a Dram of Grace in their Heart. Thus 1 John 2. 19. If they had been of us, they would no Doubt have continued with us. It seems they were such Men, which were so eminent and excellent, as that there were no Brands nor Marks upon them, to give Notice to the Churches, that they were mark'd out for Apostacy; but were only discovered to be unfound, by their Apostacy; and this was Argument good enough.

  Shepard's Parable, Part I. p. 226.
• * 1.85

  When a Man's Rising is the Cause of his Fall, or seals a Man up in his Fall, or at least the Cause through his Corruption. Ex. Gr. Time was, a Man lived a loose, careless, carnal Life▪ by the Ministry of some Word, or Reading of some Book, or Speaking with some Friend, he comes to be con|vinced of his Misery and woful Condition, and sees no Good nor Grace in himself; he hath been even hitherto deceived: At last he comes to get some Light, some Taste, some Sorrows, some Heart to use the Means, some Comfort and Mercy and Hope of Life: And when it is thus with him, now he falls; He grows full and falls; and this Rising is the Cause of his Fall; his Light is Darkness and Death to him; and grows to a Form of Knowledge; his Rising makes him fall to For|mality, and then to Prophaneness; and so his Tasting satis|fies him; his Sorrows empty his Heart of Sorrow for Sin; and his Sorrows for his Falls harden his Heart in his Falls; and all the Means of recovering him harden him.—Look as it is in Diseases; if the Physick and Meat turns to be Poison, then there is no Hope of Recovery; a Man is sick to Death now. The Saint's little Measure makes him forget what is behind.

  Shepard's Parable, Part I. p. 226.
• * 1.86

  Matth. 5. 29, 30. Matth. 6. 24. Chap. 8. 19,—22. Chap. 4. 18,—22. Chap. 10. 37, 38, 39. Chap. 13. 44, 45, 46. Chap. 16. 24, 25, 26. Chap. 18. 8, 9. Chap. 19. 21, 27,—29. Luke 5. 27, 28. Luke 10, 42. Chap. 12. 33, 34. Chap. 14. 16,—20, 25,—33. Chap. 16. 13. Acts 4. 34, 35. with Chap. 5. 1,—11. Rom. 6. 3,—8. Gal. 2. 20. Chap. 6. 14. Philip. 3. 7,—10. Jam. 1. 8, 9, 10. Chap. 4. 4. 1 John 2. 15. Rev. 14. 4. Gen. 12. 1,—4. with Heb. 11. 8, 9, 10. Gen. 22. 12. and Heb. 11. 17. Heb. 11. 24,—27. Deut. 13. 6. and Chap. 33. 9. Ruth. 1. 6,—16. with Psal. 45. 10, 11. and 2 Sam. 15. 19,—22. Psal. 73. 25•• Psal. 16. 5, 6. Lam. 3. 24. Jer. 10. 16.
• * 1.87

  To profess to know much is easy; but to bring your Affec|tions into Subjection, to wrestle with Lusts, to cross your Wills and your selves, 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 within, the Lord and our Brethren are never the better for it: But the out|ward Obedience, flowing thence, glo••••••••••••h God and does Good to Men. The Lord will have this done. What 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 barren Trees?

  Dr. Preston of the Church's Carriage.
• * 1.88

  What is the End of every Grace, but to mollify the Heart, and make it pliable to some Command or other? Look, how many Commandments, so many Graces there are in Virtue and Efficacy, altho' not so many several Names are given them. The End of every such Grace is to make us obedient: As the End of Temperance is Chastity, to bow the Heart to these Commands, Be ye sober, &c. not in Chambering and Wantonness, &c. When the Lord commandeth us not to be angry with our Brother, the End of Meekness, and why the Lord infuseth it, is to keep us from unadvised rash Anger. So Faith, the End of it is to take Jesus Christ, to make us obedient to the Command of the Gospel, which commands us to believe in him. So as all Graces do join together, but to Frame and Fashion the Soul to Obedience; then so much Obedience as is in your Lives, so much Grace in your Hearts, and no more. Therefore ask your Hearts, how subject you are to the Lord in your Lives? It was the Counsel that Francis Spira gave to them about him, saith he, Learn all of me to take Heed of severing Faith and Obedience; I taught Justification by Faith, but neglected Obedience; and there|fore is this befallen me. I have known some godly Men, whose Comfort on their Death-Beds hath been not from the inward Acts of their Minds, which apart considered, might be subject to Misapprehensions, but from the Course of Obe|dience in their Lives, issuing thence. Let Christians look to it, that in all their Conversation, as they stand in every Rela|tion, as Scholars, Tradesmen, Husbands, Wives, look to this, that when they come to die, they have been subject in all Things. This will yield Comfort.

  Dr. Preston's Church's Carriage.
• * 1.89

  No unregenerate Man, tho' 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▪ Jud••s went far, but he was cove|tous: Her••d went far, but he loved his Her••dias. Every Dog hath his Kennel; every Swine hath his Swill; and every wicked Man his Lust.

  Shepard's Sincere Convert, 1st E|dition, p. 96.

  There is never an unfound Heart in the World, but as they say of Witches, they have some Familiar that sucks them, so they have some Lust that is beloved of them, some Beloved there is, they have given a Promise to never to forsake.

  Shepard's Parable, Part I. p. 15.

  No Man that is married to the Law, but his Fig-leaves cover some Nakedness. All his Duties ever brood some Lust. There is some one Sin or other the Man lives in; which ei|ther the Lord discovers, and he will not part with, as the young Man; or else is so spiritual, he cannot see all his Life|Time. Read through the strictest of all, and see this, Mat. 23. Painted Sepulchres. Paul that was blameless, yet (Eph. 2. 3. Tit. 3. 3.) served divers Lusts and Pleasures. And the Reason is, the Law is not the Ministration of the Spirit, 2 Cor. 3. 8, 9. which breaks off from every Sin. There is no Law that can give Life, Gal. 3. 21. and hence ma|ny Men have strong Resolutions, and break all again. Hence Men sin and sorrow, and pray again, and then go with more Ease in their Sin. Examine thy self; is there any living Lust with thy Righteousness? 'Tis sure, 'tis Righteousness thou art married to, and never wert yet match'd to Christ.

  Shepard's Parable, Part I. p. 19, 20.

  No Hypocrite, tho' he closeth with Christ, and for a Time grow up in Knowledge of, and Communion with Christ, but, he hath at that Time hidden Lusts and Thorns that overgrow his Growings, and choak all at last, and in Conclusion medi|ates a League between Christ and his Lusts, and seeks to re|concile 'em together.

  Shepard's Parable, Part I. p. 109.

  —Their Faith is in such a Party, as never was yet thoroughly rent from Sin. And here is the great Wound of the most cunning Hypocrites living▪—Let a Man be cast down as low as Hell with Sorrow, and lie under Chains, quaking in Apprehension of Terror to come; let a Man then be raised up to Heaven in Joy, not able to live; let a Man reform and shine like an earthly Angel; yet if not rent from Lust, that either you did never see it, or if so, you had not fol|lowed the Lord to remove it, but proud, dogged, worldly, sluggish still, false in your Dealings, cunning in your Tra|dings, Devils in your Families, Images in your Churches; you are Objects of Pity now, and shall be of Terror at the great Day. For where Sin remains in Power, it will bring Faith, and Christ, and Joy into Bondage and Service of it self.

  Shepard's Parable Part I. p. 125.

  Methinks it is with the best Hypocrites, as tis with divers old Merchants: they prize and desire the Gain of Merchandize; but to be at the Trouble to prepare the Ship, to put them|selves upon the Hazards and Dangers of the Ship, to go and fetch the Treasure that they prize, this they will never do. So many prize and desire earnestly the Treasures of Heaven; but to be at the Trouble of a Heaven Voyage to fetch this Treasure, to pass thro' the Valley of Baca, Tears, Tempta|tions, the Powers of Darkness, the Breaches, Opposition and Contradictions of a sinful unbelieving Heart, good and evil Report, to pass from one Depth and Wave to another, this the best Hypocrite fails in; and hence looses all at last. And this I conceive to be one of the great Differences between the strong Desires and Esteems of Hypocrites and Saints.—Look, as 'tis with Men that have two Trades, or two Shops; one is as much as ever they can follow or tend; they are forced at last to put off one, and they must neglect one; so here.—That Spirit of Sloth and Slumber, which the Lord ever leaves the best Hypocrite to, so mightily oppresseth all their Senses, that they cannot use effectually all Means to ac|complish their Ends. And hence a Man desires the End, but has it not; Prov. 13. 4.

  Shepard's Parable, Part I. p. 150, 151.

  Read thro' all the Scripture; constantly, never any Hypocrites but they had this Brand, Matth. 7. 23, You Workers of Ini|quity.

  Shepard's Parable, Part I. p. 195.

  A carnal Man may hit upon some good Duty that God com|mands, and refrain some Sin that God forbids; but to go through, he cannot: to take up Reproach and Disgrace, to lose his Credit, to forsake his Friends, to lose Honour, and Riches & Pleasures; this he will not do, 'till he be humbled.

  Dr. Preston, on Paul's Conversion.

  So it is with Men, because they want Humiliation. Therefore their Profession and They do not continue, but part willingly one from another. They will do some Things, but not all Things: And they will forego some Things, but not all Things. And therefore our Saviour saith, Luke 14. He that will not forsake all for my Sake, is not worthy of Me. He is not worth the saving, that prizes not me above all Things whatsoever. And a Man will not prize Christ, nor forsake all Things for Christ, 'till he be humbled.

  Ibid.
• * 1.90

  The counterfeit and common Grace of foolish Virgins, after some Time of glorious Profession, will certainly go out and be quite spent. It consumes in the using and shining and burning.—Men that have been most forward, decay; their Gifts decay, Life decays▪—It is so, after some Time of Profession▪ For at first, it rather grows than decays and wi|thers: But afterward they have enough of it, it withers and dies.—The Spirit of God comes upon many Hypocrits, in abundant and plentiful Measure of awakening Grace; it comes upon them, as it did upon Balaam, and as it is in over|flowing Waters, which spread far, and grow very deep, and fill many empty Places.—Tho' it doth come upon them so, yet it doth never rest within, so as to dwell there, to take up an eternal Mansion for himself.—Hence it doth decay by little and little; 'till at last it is quite gone. As Ponds fill'd with Rain-Water, which comes upon them; not Spring|Water, that r••••eth up within them; it dries up by little and little, until quite dry.

  Shepard's Parable, Part II. p. 58, 59.

  Some Men may apprehend Christ, neither out of Fear of Mise|ry, nor only to preserve some Sin; but God lets in Light and Heat of the blessed Beams of the glorious Gospel of the Son of God: And therefore there is Mercy, rich, free, sweet, for damned, great, vile Sinners: Good Lord, saith the Soul, what a sweet Ministry, Word, God and Gospel is this! and there rests. This was the Frame of the Stony-Ground; which heard the Word, and received it with Joy, and for a Time believed. And this is the Case of Thousands, that are much affected with the Promise and Mercy of Christ, and hang upon free Grace for a Time: But as 'tis with sweet Smells in a Room, they continue not long; or as Flowers, they grow old and withered, and then fall. In Time of Temptation, Lust, and World, and Sloth is more sweet than Christ, and all his Gospel is.

  Shepard's Parable, Part II. "p. 168.

  Never any carnal Heart, but some Root of Bitterness did grow up at last in this Soil.

  Shepard's Parable, Part I. p. 195.

  We shall see in Experience: Take the best Professors living; tho' they may come, as they and others judged, to the Lord, and follow the Lord; yet they will in Time depart.—The Spirit never was given effectually to draw them; nor yet to keep them.

  Shepard's Parable, Part I. p. 205.
• * 1.91

  Scripture Doctrine of Salvation. Sermon 1. p. 11.
• * 1.92

  Look upon John, Christ's beloved Disciple and Bosom Com|panion; he had received the anointing to know him that is true, and he knew that he knew him, 1 John 2. 3. But how did he know that? He might be deceived (as 'tis strange to see what a melancholly Fancy will do, and the Effects of it; as honest Men are reputed to have weak Brains, and never saw the Depths of the Secrets of God) what's his LAST Proof? Because we 〈◊〉〈◊〉 his Commandments.

  Shepard's Par. Part I. p. 131.

  A Man may know his present Union to the Lord Jesus, by a Work; 1 John 2. 4. He that saith I know him, and keeps not his Commandments, is a Lyar.—Yes that is true negatively; but may a Man, ought a Man, to see or know his Union positively by this? Ans. Verse 5. Many said they did know and love the Lord, but he that keeps his Words—O they are sweet! It's Heaven to cleave to him in every Command; it's Death to depart from any Command: Hereby know we that we are in him. If it were possible to ask of Angels, how they know they are not Devils, they would answer, the Lord's Will is ours.

  Shepard's Par. Part I. p. 134.

  If the Question be, Whom doth the Lord Jesus love; you need not go to Heaven for it, the Word is nigh thee, Those that love Christ? Who are those? Those that keep his Com|mandments.

  Shepard's Par. Part I. p. 138.

  Will you have Christ sit in Heaven, and not look that he subdue your Lusts by the Work of his Grace, and so sway your Hearts? You despise his Kingdom then. Do you seek for Pardon in the Blood of Christ, and never look for the Vertue and End of that Blood to wash you and make you without Spot, &c? You despise his Priesthood and Blood then. Do you look for Christ to do Work for you, and you not do Christ's Work, and bring forth Fruit to him? You despise his Ho|nour then, John 15. 8. If I were to discover a Hypocrite, or a false Heart, this I would say, It is he that shall set up Christ, but loath his Work.

  Shepard's Parable Part I. p. 140.
• * 1.93

  2 Cor. 8. 2. Heb. 11. 36. 1 Pet. 1. 7. Chap. 4. 12. Gen. 22. 1. Deut. 8. 2, 16. Chap. 13. 3. Exod. 15. 25. and 16. 4. Judges 2. 22. Chap. 3. 1, 4. Psal. 66. 10, 11. Dan. 12. 10. Rev. 3. 10. Job 23. 10. Zech 13. 9. Jam. 1. 12. Rev. 2. 10. Luke 8, 13. Acts 20. 19. Jam 1. 2, 3. 1 Pet. 1. 6.
• * 1.94

  I am perswaded, as Calvin is, That all the several Trials of Men, are to shew them to themselves, and to the World, that they be but Counterfeits; and to make Saints known to themselves, the better—Rom. 5. 5. Tribulation works Trial, and that Hope. Prov. 17. 3. If you will know whether it will hold Weight, the Trial will tell you.

  Shepard's Parable Part I. p. 191.
• * 1.95

  Dr. 〈◊〉〈◊〉, in his bruised Reed, says,

  When Christ's Will cometh in Competition with any worldly Loss or Gain, yet if then, in that particular Case, the Heart 〈◊〉〈◊〉 stoop to Christ, it is a true Sign. For the truest Trial of the Power of Grace, is in such particular Cases as touch us nearest; for there our Corruption maketh the greatest Head. When Christ came home to the young Man in the Gospel, he lost a Disciple of him.

  Mr. Flavel speaks of a holy Practice under Trials, as the greatest Evidence of Grace:

  No Man (says ••e) can say what he is, whether his Graces be true or false, 'till they be tried and examined by those Things, which are to them as Fire is to Gold.

  Touchstone of Sincerity, Chap. 4. Sect. 1. Again, speaking of great Difficulties and Sufferings in the Way of Duty, wherein a Person must actually part with what is dearest of a worldly Nature, or with his Duty; he says,

  That such Suf|ferings as these will discover the Falseness and Rottenness of Men's Hearts, cannot be doubted; if you consider, that this is the Fire designed by God for this very Use and Purpose, to separate the Gold from the Dross. So you will find it, 1 Pet. 4. 12. Beloved, think it not strange concerning the fiery Trial that is to try you, i. e. The very Design and Aim of Providence in permitting and ordering them, is to try you. Upon this Account you find the Hour of Persecution (in a suitable Notion) called the Hour of Temptation or Proba|tion, Rev. 3. 10. For then Professors are si••ted to the very Bran, searched to the very bottom Principles. This is the Day that burns as an Oven; all that do wickedly shall be as stubble, Mal. 4. 1. For in that Day the predominant Interest must appear and be discovered, it can be concealed no longer. No Man can serve two Masters, saith Christ, Luke 16. 13. A Man may serve many Masters, if they all command the same Thing or Things subordinate to each other; but he cannot serve two Masters if their Commands clash & interfere with each other: And such are the Commands of Christ & the Flesh in a suffering Hour:—Thus the two Interests come in full Opposition. And now have but Pa|tience and wait a little, and you will discern which is predo|minant. A Dog follows two Men, while they both walk one Way, and you know not which of the two is his Master: Stay but a little, 'till their Path parts, and then you shall quickly see who is his Master: So it is in this Case.

  Ibid Chap. 8. Sect. 3. And in another Chapter he says,

  Great Numbers of Persons are deceived and destroyed by trusting to seeming untried Grace. This was the miserable Condition of the La••dic••an Professors: They reckon'd themselves rich, but were really poor: All is not Gold that glisters: Their Gold (as they accounted it) was never tried in the Fire. If a Man's whole Estate lay in some precious Stone, suppose a rich Diamond, how is he concern'd to have it thoroughly tried, to see whether it will bear a smart Stroke with the Hammer, or fly like a Bristol Diamond!

  Ibid Chap. 10. Sect. 3. Again in the same Place,

  The Promises of Salva|tion are made over to tried Grace, and that only as will en|dure the Trial.

  The Lord will try you. God hath his trying Times: And they were never sent, but to discover who were Dross, who were Gold. And the main End of all God's Trials, is to discover this Truth that I now am pressing upon you. Some have a thoro' Work; and now the Trial discovers the Truth, as in Abraham, Heb. 11. 17. Some have a superficial Work, & they fall in Trial, as in S••ul; and it doth discover it was but an overly Work. For this is the Question God makes, Is it thoro•• or no? Ay, saith the carnal Heart; Yes, saith a gracious Heart. Hence it is strange to see what Men will do when a Trial comes.

  Shepard's Par. Part I. p. 219.

  There is an Hour of Temptation which tries Men, which will discover Men indeed.

  Shepard's Parable Part II. p. 60.
• * 1.96

  It is a sure Rule, (says Dr. Preston) that what the Scriptures bestow much Words on, we should have much Tho'ts on; and what the holy Ghost urgeth most, we should prize most.

  Churches Carriage.
• * 1.97

  That which God maketh a Rule of his own Judgment, as that by which he judgeth of every Man, that is a sure Rule for every Man to judge himself by. That which we shall be judged by at the last Day, is a sure Rule to apply to our selves for the present. Now by our Obedience and Works, he judgeth us. He will give to every Man according to his Works.

  Dr. Preston's Churches Carriage.
• * 1.98

  〈…〉〈…〉, appears in our Actions and Works; Isai. 1. 19. If ye consent and obey, ye 〈◊◊〉〈◊◊〉 the good Things of the Land. That is, If ye will consent to take Jehovah for ••our Lord and King▪ If ye give Consent; there is the first Thing: But that is not enough; but if ye also obey. The Consent that standeth in the inward Act of the Mind, the Truth of it will be seen in your Obedience, in the Acts of your Lives. If ye consent and they, ye shall ••at 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 C••••rch's Carriage.
• * 1.99

  The more these visible Exercises of Grace are renewed, the more certain you will be. The more frequently these Actings are renewed, the more abiding and confirmed your Assurance will be. A Man that has been assured of such visible Exer|cises of Grace, may quickly after be in Doubt, whether he was not mistaken. But when such Actings are renewed a|gain and again, he grows more settled and established about his good Estate. If a Man see a Thing once, that makes him sure: But if afterwards he fear he was deceived, when he comes to see it again, he is more 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 mistaken, so as to make him question it himself: But when he looks, and reads it again, he is abundantly confirmed. The more Men's Grace is multiplied, the more their Peace is multiplied; 2 Pet. 1. 2. Grace and Peace be multiplied un|to you, through the Knowledge of God and Jesus our Lord.

  Stoddard's Way to know Sincerity and Hypocrisy.
• * 1.100

  You say you know Christ, and the Love and Good-will of Christ towards you, and that he is the Propitiation for your 〈◊〉〈◊〉. How do you know this? He that saith I know him, and keepeth not his Commandments, is a Liar, 1 John 2. 4. True, might some reply, he that keeps not the Commands of Christ, hath thereby a sure Evidence that he knows him not, and that he is not united to him; but is this any Evi|dence that we do know him, and that we are united to him, if we do keep his Commandments? Yes verily, ••aith the A|postle, Hereby we do know that we know him, if we keep his Commandments. And again, Ver. 5. Hereby know we that we are in him. What can be more plain? What a Vanity is it to say, that this is running upon a Covenant of Works?—O Beloved, it is a sad Thing to hear such Questions, and such cold Answers also, that Sanctification possibly may be an Evi|dence. May be? Is it not certain? Assuredly to deny it, is as bad as to affirm that God's own Promises of Favour are not sure Evidences thereof, and consequently that they are Lies and Untruth••.—Our Saviour, who was no legal Prea|cher, pronounc••••••▪ and consequently evidenceth Blessedness, by eight or nine Promises, expresly made to such Persons, as had inherent Grac••s, Matth. 5. 3, 4, &c.

  Shepard's Sound Believer. p. 221, 222, 223.